Samaritanism is an outgrowth of Early Judaism that has survived until today. Its origin as a separate religious entity can be traced back to the 2nd/1st centuries B.C.E. Samaritans were found not only in their core-area in and around Shechem-Neapolis (modern Nablus) and on neighboring Mount Gerizim, but also in other parts of Palestine as well as in various other Mediterranean countries. Oppression at the hand of Jews, Christians and Muslims decimated the Samaritan population and obliterated all Samaritan manuscripts written prior to the 10th/11th centuries C.E. For the early period of Samaritanism we must therefore rely on Christian authors.Reinhard Pummer edits Christian Greek and Latin texts about Samaritans and their beliefs and practices, dating from the second century C.E. to the Arab conquests. The passages are quoted in their original language and translated into English. In addition, they are commented on and analyzed in view of their significance for our knowledge of Samaritanism within the wider framework of early Judaism and Christianity.

Winner of the R.B.Y. Scott Award from the Canadian Society of Biblical Studies Even in antiquity, writers were intrigued by the origins of the people called Samaritans, living in the region of ancient Samaria (near modern Nablus). The Samaritans practiced a religion almost identical to Judaism and shared a common set of scriptures. Yet the Samaritans and Jews had little to do with each other. In a famous New Testament passage about an encounter between Jesus and a Samaritan woman, the author writes, "Jews do not share things in common with Samaritans." The Samaritans claimed to be descendants of the northern tribes of Joseph. Classical Jewish writers said, however, that they were either of foreign origin or the product of intermarriages between the few remaining northern Israelites and polytheistic foreign settlers. Some modern scholars have accepted one or the other of these ancient theories. Others have avidly debated the time and context in which the two groups split apart. Covering over a thousand years of history, this book makes an important contribution to the fields of Jewish studies, biblical studies, ancient Near Eastern studies, Samaritan studies, and early Christian history by challenging the oppositional paradigm that has traditionally characterized the historical relations between Jews and Samaritans.

Samaritanism is an outgrowth of Early Judaism that has survived until today. Its origin as a separate religious entity can be traced back to the 2nd/1st centuries B.C.E. Samaritans were found not only in their core-area in and around Shechem-Neapolis (modern Nablus) and on neighboring Mount Gerizim, but also in other parts of Palestine as well as in various other Mediterranean countries. Oppression at the hand of Jews, Christians and Muslims decimated the Samaritan population and obliterated all Samaritan manuscripts written prior to the 10th/11th centuries C.E. For the early period of Samaritanism we must therefore rely on Christian authors. Reinhard Pummer edits Christian Greek and Latin texts about Samaritans and their beliefs and practices, dating from the second century C.E. to the Arab conquests. The passages are quoted in their original language and translated into English. In addition, they are commented on and analyzed in view of their significance for our knowledge of Samaritanism within the wider framework of early Judaism and Christianity.

The Keepers describes the remarkable history and survival of the Samaritans and the unique oppression and grace that have shaped their culture and religion. It is a history whose antagonists have included Jews, Christians, and Muslims, and it has contributed to arguments between Roman Catholics and Protestants over the text of the Bible. The threads of the story disappear at times into Judaism, Christianity, and Islam, but ultimately succeed in affirming the unique Samaritan identity. Popularly associated with phrases like "The Lost Ten Tribes of Israel" and "The Good Samaritan," many are surprised to learn that the Samaritans have a rich history and culture that includes a contemporary chapter. This history is illuminated by stories in the Hebrew Bible and documents from Persian, Greek, Roman, Byzantine, and Islamic sources.

New to this expanded & updated edition are revisions of Ferguson's original material, updated bibliographies, & a fresh dicussion of first century social life, the Dead Sea Scrolls & much else.

Many Bible readers will think that chapter 17 of the second book of Kings refers to the origin of the Samaritans. This understanding of the chapter has its earliest attestation in the works of Josephus. The present book evaluates the methods often used for finding the origin of the Samaritans, makes an assessment of well known and new material, and ventures into some uncharted territory. It is suggested that the moment of birth of the Samaritans was the construction of the temple on Mount Gerizim. This happened in the first part of the fourth century b.c.e. in accordance with the original commandment of Moses in Deut 27:4.

This book attempts to solve the Samaritan riddle that is the focal point of the Dunn Debate. Dr. James D. G. Dunn's first book, Baptism in the Holy Spirit (1970), claims the New Testament says baptism in the Holy Spirit always occurs simultaneously at conversion-initiation. In contrast, classical Pentecostals contend that Spirit baptism always occurs subsequent to conversion and is evidenced by tongues-speaking. They mostly cite Acts 8:4-25 for "subsequence." It says Philip preached to the Samaritans and they "believed," but they did not receive the Spirit until Peter and John came days later and laid hands on them. Dunn says these Samaritans and Jesus' 120 Jewish disciples in Acts 2 were not "Christians" until they were baptized with the Holy Spirit. Zarley agrees with Pentecostals about subsequence in both cases. But he claims these Samaritans and the Gentiles in Acts 10 were Spirit baptized due to Peter's presence, using his metaphorical "keys of the kingdom" Jesus had promised to give him in Matt 16:19. After Peter opened kingdom doors for all three of these biblical classifications of people, all people afterwards are Spirit baptized simultaneously upon conversion, as Paul teaches and Dunn says, except for the Ephesians anomaly in Acts 19:1-7.