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(1.00) (Mat 10:5)

tn Grk “town [or city] of the Samaritans.”

(0.67) (Act 8:17)

tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.

(0.67) (Joh 4:40)

tn Following the arrival of the Samaritans, the imperfect verb has been translated as ingressive.

(0.67) (Joh 4:20)

sn This mountain refers to Mount Gerizim, where the Samaritan shrine was located.

(0.67) (Mat 10:5)

sn This is the only mention of Samaritans or Samaria in the Gospel of Matthew.

(0.67) (2Ki 17:29)

tn Heb “Samaritans.” This refers to the Israelites who had been deported from the land.

(0.50) (Act 8:25)

sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.

(0.50) (Joh 4:9)

tn D. Daube (“Jesus and the Samaritan Woman: the Meaning of συγχράομαι [Jn 4:7ff],” JBL 69 [1950]: 137-47) suggests this meaning.

(0.47) (Joh 4:42)

sn There is irony in the Samaritans’ declaration that Jesus was really the Savior of the world, an irony foreshadowed in the prologue to the Fourth Gospel (1:11): “He came to his own, and his own did not receive him.” Yet the Samaritans welcomed Jesus and proclaimed him to be not the Jewish Messiah only, but the Savior of the world.

(0.47) (Joh 4:9)

sn The background to the statement use nothing in common is the general assumption among Jews that the Samaritans were ritually impure or unclean. Thus a Jew who used a drinking vessel after a Samaritan had touched it would become ceremonially unclean.

(0.47) (Joh 4:4)

sn Samaria. The Samaritans were descendants of 2 groups: (1) The remnant of native Israelites who were not deported after the fall of the Northern Kingdom in 722 b.c.; (2) Foreign colonists brought in from Babylonia and Media by the Assyrian conquerors to settle the land with inhabitants who would be loyal to Assyria. There was theological opposition between the Samaritans and the Jews because the former refused to worship in Jerusalem. After the exile the Samaritans put obstacles in the way of the Jewish restoration of Jerusalem, and in the 2nd century b.c. the Samaritans helped the Syrians in their wars against the Jews. In 128 b.c. the Jewish high priest retaliated and burned the Samaritan temple on Mount Gerizim.

(0.42) (Joh 4:30)

sn The imperfect tense is here rendered began coming for the author is not finished with this part of the story yet; these same Samaritans will appear again in v. 35.

(0.42) (Joh 4:7)

tn Grk “a woman from Samaria.” According to BDAG 912 s.v. Σαμάρεια, the prepositional phrase is to be translated as a simple attributive: “γυνὴ ἐκ τῆς Σαμαρείας a Samaritan woman J 4:7.”

(0.42) (Luk 17:19)

tn Or “has delivered you”; Grk “has saved you.” The remark about faith suggests the benefit of trusting in Jesus’ ability to deliver. Apparently the Samaritan benefited from the healing in a way the other nine did not.

(0.42) (Luk 10:33)

tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.

(0.42) (Luk 10:33)

sn Here is what made the Samaritan different: He felt compassion for him. In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion.

(0.42) (Gen 15:1)

tc Instead of the Hiphil infinitive absolute הַרְבֵּה (harbeh), the Samaritan Pentateuch reads ארבה, the first person imperfect and most likely still Hiphil (ʾarbeh) meaning “I will make [your reward very] great.”

(0.41) (Deu 27:4)

tc Smr reads “Mount Gerizim” for the MT reading “Mount Ebal” to justify the location of the Samaritan temple there in the postexilic period. This reading is patently self-serving and does not reflect the original. In the NT when the Samaritan woman of Sychar referred to “this mountain” as the place of worship for her community she obviously had Gerizim in mind (cf. John 4:20).

(0.33) (Luk 17:16)

sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).

(0.33) (Luk 17:11)

sn This is another travel note about Jesus going to Jerusalem in Luke 9:51-19:48, the so-called “Jerusalem journey” section of Luke’s Gospel. It is not a straight line journey because to travel along the Galilean and Samaritan border is to go east or west, not south to Jerusalem.



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