The Samaritans in Flavius Josephus by Reinhard Pummer PDF

By Reinhard Pummer

ISBN-10: 3161501063

ISBN-13: 9783161501067

The first-century C.E. Jewish historian Flavius Josephus is our major resource of data for the early historical past of the Samaritans, a neighborhood heavily concerning Judaism whose improvement as an self reliant faith is often dated within the Hellenistic-Roman interval. Josephusâ€TM major works, Jewish conflict and Jewish Antiquities, comprise a couple of passages that purport to explain the beginning, personality and activities of the Samaritans. In composing his histories, Josephus drew on various resources, a few identifiable others unknown to us. modern Josephus study has proven that he did so no longer as an insignificant compiler yet as an inventive author who chosen and quoted his resources conscientiously and intentionally and hired them to specific his own perspectives. instead of attempting to isolate and determine Josephusâ€TM professionals and to figure out the that means those texts had of their unique surroundings, Reinhard Pummer examines what Josephus himself meant to exhibit to his viewers while he depicted the Samaritans within the means he did. He makes an attempt to mix composition feedback and old examine and argues that the variations in Josephus' portrayal of the Samaritans in warfare at the one hand and in Antiquities at the different are as a result of diversified goals the historian pursued within the works.

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Gamaliel is meant (see on this passage Andreas Lehnardt, “The Samaritans (Kutim) in the Talmud Yerushalmi,” 148). 131 32 Introduction back, praising God with a loud voice. (16) He prostrated himself at Jesus’ feet and thanked him. And he was a Samaritan. (17) Then Jesus asked, “Were not ten made clean? But the other nine, where are they? 134 The was obviously not a pagan Samarian, but a Samaritan because he was ready to follow the presciptions of the law for lepers (Lev. 2–32), i. e. after being healed, a leper had to present himself to the priest, who must testify that he is cured and perform certain rituals.

43 In the eyes of the latter they were a “foolish” people, possibly because they left Jerusalem and worshiped on Mt. Gerizim. However, in the last analysis we 38 Böhm, Samarien und die Samaritai, 156–157. Translation of NETS (transl. Benjamin G. Wright). 40 Pointed out by Haacker, “Gottesdienst ohne Gotteserkenntnis,” 111 n. 8. 41 Cf. Böhm, Samarien und die Samaritai, 157. 42 Böhm, Samarien und die Samaritai, 158–159. 43 Morton Smith pointed out that the remark may reflect only Ben Sira’s personal view or that of a small group (Palestinian Parties, 189); see also Seán Freyne, Galilee, 275, and Coggins, Samaritans and Jews, 85.

In each case the context must be carefully examined to determine what group of people the author may have had in mind when he used these designations. 25–26) or the fragmentary nature of it (as in the case of 4Q372 1, which will be discussed below). b. 2 Macc. 1–2 Another brief mention of the Samaritans occurs in 2 Macc. , i. e. 44 See Coggins, “Issues in Samaritanism,” 68: “we do not know why he [Ben Sira] utters this harsh comment. ” Pieter van der Horst also pointed out that “foolish people” may “also refer to the non-Samaritan inhabitants of Shechem” (“Anti-Samaritan Propaganda,” 32).

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The Samaritans in Flavius Josephus by Reinhard Pummer


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