Results 1 - 20 of 36 for Samaritan (0.001 seconds)
(1.00)(Mat 10:5)

tn <i>Grki> “town [or city] of the Samaritans.”

(0.67)(Act 8:17)

tn <i>Grki> “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 <i>This mountaini> refers to Mount Gerizim, where the Samaritan shrine was located.

(0.67)(Mat 10:5)

sn This is the only mention of <i>Samaritansi> or Samaria in the Gospel of Matthew.

(0.67)(2Ki 17:29)

tn <i>Hebi> “Samaritans.” This refers to the Israelites who had been deported from the land.

(0.50)(Act 8:25)

sn By <i>proclaiming the good news to many Samaritan villagesi>, 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 <span class="greek">συγχράομαιspan> [<data ref="Bible:Jn 4:7">Jn 4:7ffdata>],” <i>JBLi> 69 [1950]: 137-47) suggests this meaning.

(0.47)(Joh 4:42)

sn There is irony in the Samaritansdeclaration that Jesus was really <i>the Savior of the worldi>, an irony foreshadowed in the prologue to the Fourth Gospel (<data ref="Bible:Jn 1:11">1:11data>): “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 <i>the Savior of the worldi>.

(0.47)(Joh 4:9)

sn The background to the statement <i>use nothing in commoni> 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 <i>Samariai>. 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 <span class="smcaps">b.c.span>; (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 <span class="smcaps">b.c.span> the Samaritans helped the Syrians in their wars against the Jews. In 128 <span class="smcaps">b.c.span> 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 <i>began comingi> for the author is not finished with this part of the story yet; these same Samaritans will appear again in v. <data ref="Bible:Jn 4:35">35data>.

(0.42)(Joh 4:7)

tn <i>Grki> “a woman from Samaria.” According to BDAG 912 s.v. <span class="greek">Σαμάρειαspan>, the prepositional phrase is to be translated as a simple attributive: “<span class="greek">γυνὴ ἐκ τῆς Σαμαρείαςspan> a Samaritan woman J 4:7.”

(0.42)(Luk 17:19)

tn Orhas delivered you”; <i>Grki> “has saved you.” The remark about faith suggests the benefit of trusting in Jesusability to deliver. Apparently the Samaritan benefited from the healing in a way the other nine did not.

(0.42)(Luk 10:33)

tn Here <span class="greek">καίspan> (<span class="translit">kaispan>) has been translated asbutto 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: <i>He felt compassion for himi>. 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 <span class="hebrew">הַרְבֵּהspan> (<span class="translit">harbehspan>), the Samaritan Pentateuch reads <span class="hebrew">ארבהspan>, the first person imperfect and most likely still Hiphil (<span class="translit">ʾarbehspan>) meaningI will make [your reward very] great.”

(0.41)(Deu 27:4)

tc Smr readsMount Gerizimfor the MT readingMount Ebalto 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 tothis mountainas the place of worship for her community she obviously had Gerizim in mind (cf. <data ref="Bible:Jn 4:20">John 4:20data>).

(0.33)(Luk 17:16)

sn This is a parenthetical note by the author. The comment that the man was <i>a Samaritani> means that to most Jews of Jesusday he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. <data ref="Bible:Lu 17:18">18data>).

(0.33)(Luk 17:11)

sn This is another travel note about Jesus going to <i>Jerusalemi> in <data ref="Bible:Lu 9:51-19:48">Luke 9:51-19:48data>, the so-calledJerusalem journeysection of Lukes 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.