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Theories of the Origin of the Samaritans—Then and Now

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Theories of the Origin of the Samaritans—Then and Now religions Article Theories of the Origin of the Samaritans—Then and Now Magnar Kartveit School of Mission and Theology, VID Specialized University, 4024 Stavanger, Norway; [email protected] Received: 17 October 2019; Accepted: 25 November 2019; Published: 4 December 2019 Abstract: The article describes the different models for understanding the origin of the Samaritans: the Samaritans’ own view; Flavius Josephus’ two stories; a model based upon the results of the excavations of the cities of Samaria and Shechem, plus information from ancient authors; new insights from the Dead Sea Scrolls; and models based on the results of the Mount Gerizim excavations; and the Delos inscriptions. Each of these models has its modern followers in scholarship, and their various adherents are named. A last part of the article is devoted to the state of the question of the origin of the Samaritans. The presentation is organized according to the sources because the material at hand has produced different solutions to the pertinent questions. Through quoting the texts and presenting the results of the excavations, the author gives the reader an opportunity to form her or his own opinions, both on the different theories and on the origin of the Samaritans. Keywords: Samaritans; Samaritan origin; Mount Gerizim; Delos; Samaria; Shechem; Josephus; Dead Sea Scrolls; parable of The Good Samaritan 1. Introduction A search on the internet for “Samaritans” will lead to an organization in Great Britain and Ireland—a 24/7 telephone service for people in distress—notably those with suicidal tendencies. A different search, this time for “Samaritan’s Purse” will direct us to a U.S. relief organization providing food, medicare etc. in situations of need around the world. A third search will result in information on a religious group living in Israel and the West Bank today: the Samaritans. What is the connection between these three entities? The Samaritans in Israel and the West Bank trace their history to biblical times, to the beginning of the people of Israel. Bible readers will be familiar with the parable of the “good Samaritan” in Luke 10:25–37, where Jesus tells of the stranger from northern Israel who provided medical and financial support to a traveler from Jerusalem who had fallen victim to robbers. Jesus’ parable portrays a person from the Samaritan community as the model of a “neighbour”, in contradistinction to the standard Jewish definition of a “neighbour”. The latter definition built on the understanding of fellowship inside the religious community; Jesus brings in a person from outside that community to perform the duties of a “neighbour”. This parable has provided the name to the two modern organizations, one specializing in telephone support for the existentially challenged, the other catering to physical and spiritual needs on a global basis. The parable also has given the name to numerous other charities, hospitals, welfare systems and more, around the globe. Its success has been formidable. The New Testament mentions the Samaritans in other texts as well, notably in the narrative of Jesus’ meeting with the Samaritan woman at Jacob’s well in John 4. They have a theological discussion, particularly about the correct place of worship, Jerusalem or “this mountain”, which evidently is Mount Gerizim just above the valley with Jacob’s well. Luke also tells about the thankful Samaritan whom Jesus healed from skin disease and who returned to thank him for the healing, Luke 17:11–19. Religions 2019, 10, 661; doi:10.3390/rel10120661 www.mdpi.com/journal/religions ReligionsReligions 20182019, 9, x, 10 FOR, 661 PEER REVIEW 2 of 214 of 14 whom Jesus healed from skin disease and who returned to thank him for the healing, Luke 17:11–19. ActsActs 8:4–25 8:4–25 find find the the apostles apostles Philip, PeterPeter and and John John preaching preaching the the gospel gospel and and healing healing people people in Samaria. in Samaria.This mission This mission is just asis just successful as successful as that as of that Jesus of in Jesus John in 4. John 4. However,However, there there are are also also dissonances dissonances in inthis this symphony symphony of ofgood good Samaritans Samaritans and and Christians. Christians. DescribedDescribed in inActs Acts 8, a 8, certain a certain Simon Simon wants wants to to buy buy the the gift gift of of the the Holy Holy Spirit, Spirit, a a wish wish fiercely fiercely rejected by by Peter.Peter. DiscussedDiscussed in in later later Church Church texts, texts, Simon Simon became became the the originator originator of all of gnostic all gnostic and otherand other heresies heresies(for early (for Christianearly Christian texts on texts the Samaritanson the Samari seetans (Pummer see (Pummer 2002)). When2002)). Jesus When sends Jesus the sends disciples the to disciplesexorcise to evilexorcise spirits evil and spirits heal and diseases, heal diseases, he emphatically he emphatically tells them tells not them to enter not to gentile enter orgentile Samaritan or Samaritanvillages, villages, cf. Matthew cf. Matthew 10:5. Jews 10:5. callJews Jesus call Jesus a “Samaritan a “Samaritan and havingand having a demon” a demon” in John in John 8:48. 8:48. Luke Lukementions mentions an incidentan incident where where Jesus Jesus and hisand disciples his disciples were deniedwere denied lodgings lodgings on the wayon the to Jerusalem,way to Jerusalem,9:51–56. 9:51–56. This diverse This situationdiverse situation has been has understood been understood to mean thatto mean themilieu that the of milieu Matthew of Matthew was against wasthe against Samaritans, the Samarita John’s communityns, John’s community was positive, was and positive, Luke plus an Actsd Luke had plus a balanced Acts had approach a balanced to them. approachWe note to that them. the We New note Testament that the simplyNew Testament refers to the simply Samaritans, refers to and the theirSamaritans, origin was and not their the origin concern wasof not those the authors. concern of those authors. OneOne would, would, logically, logically, turn turn to tothe the Hebrew Hebrew Bible/ BibleOld/Old Testament Testament for for answers on this question,question, andand the theonly only place placewhere wherethe the wordword “Samaritans”“Samaritans” occurs,occurs, isis 22 Kings 17:29. “Samaritans” was was the the translation translation of hashshomronim)(hashshomronim) fromfrom KingKing James Version (KJV)(KJV) on, but in more recent translations, as in) ַה ֹשּׁ ְמ ֹר ִנים of in thethe New New Revised Revised Standard Standard Version Version (NRSV), (NRSV), the the rendering rendering is is “people “people of of Samaria”. Samaria”. This This change change in in translationtranslation reflects reflects the the tendency tendency to find to find the the inhabi inhabitantstants of the of the area area behind behind the the Hebrew Hebrew word, word, not not the the SamaritansSamaritans of the of the New New Testament Testament or ortoday’s today’s group. group. The The change change also also is due is due to scholars’ to scholars’ suggestions suggestions thatthat it is it necessary is necessary to todistinguish distinguish between between the the re religiousligious group group of of the the Samaritans Samaritans and and the the inhabitants inhabitants of of thethe area area Samaria. Hence,Hence, when when did did the the Samaritans Samaritans originate? originate? When When can can we we speak speak of of such such a a group? group? The The research on on thisthis questionquestion hashas been been reviewed reviewed by by Reinhard Reinhard Pummer, Pummer, James James Purvis, Purvis, Ferdinand Ferdinand Dexinger, Dexinger, Ingrid Ingrid Hjelm, Hjelm,and Magnarand Magnar Kartveit Kartveit (Pummer (Pummer 1976 ,1976, 1977, 1977, 1992, 19 201692,; 2016;Purvis Purvis 1986; 1986;Dexinger Dexinger 1992; 1992;Hjelm Hjelm 2000; Kartveit2000; Kartveit2009). 2009). Additionally, Additionally, most scholarly most scholarly contributions contri containbutions acontain chapter a with chapter research with history. research The history. overview Thein overview the following in the is organized following according is organized to the according relevant literary, to the epigraphic, relevant literary, and archaeological epigraphic, material. and archaeologicalThe aim of thismaterial. paper The is to aim review of this opinions paper is on to thereview question opinions of the on origin the question of the Samaritans,of the origin not of to thediscuss Samaritans, the origin not to of discuss the Samaritans. the origin The of the latter Samaritans. topic would The require latter topic a diff woulderent approach. require a different approach. 2. The Samaritan Version 2. The Samaritan Version The intuitive approach would be to ask the Samaritans themselves about their origin. They have a storyThe intuitive about this, approach so why would not start be to there? ask the Such Samari is thetans answer themselves in The about Kitab their al-Tarikh origin. by They Abu’l have Fath a storyfrom about 1355: this, so why not start there? Such is the answer in The Kitab al-Tarikh by Abu’l Fath from 1355:A terrible civil war broke out between Eli son of Yafn¯ı, of the line of Ithamar, and the sons of Phinehas,A terrible because civil war Eli broke son of out Yafn between¯ı resolved Eli toson usurp of Yafn theī, Highof the Priesthood line of Ithamar, from theand descendants the sons of of Phinehas,Phinehas. because He used Eli toson off ofer Yafn sacrificeī resolved on the to altar usurp of stones. the High He wasPriesthood 50 years from old, the endowed descendants with wealth of Phinehas.and in charge He used of theto offer treasury sacrifice of the on children the altar of of Israel. stones. He He continued was 50 years for a time old, gatheringendowed awith group wealth around andhim in charge to whom of hethe said, treasury “I am of one the to children whom itof is Israel.
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