Who is considered a Samaritan?

Origins and Historical Background

The term “Samaritan” generally refers to an ethnoreligious group whose roots are traced to the region of Samaria, which lay north of Jerusalem. After the Assyrian conquest of the Northern Kingdom (circa 722 BC), many Israelites were taken into exile (2 Kings 17:6). In that same passage, it is recorded that certain peoples from other territories under Assyrian control were relocated into the area of Samaria (2 Kings 17:24–25). Over time, those who remained of the Israelite population in the north intermingled with these newcomers, leading to the development of a community that came to be known as Samaritans.

Despite this intermingling, Samaritans consistently identified themselves as descendants of the ancient tribes of Israel. Archaeological excavations at places like Mount Gerizim—where the Samaritans believed the true temple should be located—have uncovered remains consistent with distinct Samaritan worship practices. Ancient writings, including references by the historian Josephus (1st century AD), record ongoing conflicts and tensions between Samaritans and the Jewish people of Judea, further establishing the Samaritans’ long-held separate identity.

Religious Beliefs and Practices

Samaritans hold to a form of worship they consider to be the faithful continuation of the Torah (the first five books of Moses). Their primary sacred text, known as the Samaritan Pentateuch, is a version of the Pentateuch written in the Samaritan script. While sharing most of its content with the Hebrew Pentateuch, there are variations—most notably the emphasis on Mount Gerizim as the chosen place of worship rather than Jerusalem.

The Samaritans’ Passover observance on Mount Gerizim has been documented through historical writings and in modern reports, showcasing meticulous rituals that have ancient origins. Although Judaism gradually developed around worship centered in Jerusalem, Samaritans firmly insisted that Mount Gerizim was ordained by God (cf. Deuteronomy 11:29) as the proper center of worship.

Samaritans in the Old Testament

While explicit usages of the term “Samaritan” appear more commonly after the exile period, 2 Kings 17 provides a foundational background for their emergence. The emphasis is on how foreign settlers and remnants of Northern Israelites began to blend. This development led to the adoption of certain pagan customs, alongside reverence for Yahweh, resulting in religious syncretism (2 Kings 17:33–34).

The conflict surrounding the Samaritans deepened after the return of the Jewish exiles from Babylon. Passages such as Ezra 4:1–5 reference opposition from “the enemies of Judah and Benjamin” who offered to help rebuild the temple but were rejected by those returned exiles. Many interpret these adversaries as including Samaritans (Ezra 4:1–3). This suspicion on both sides laid the groundwork for an enduring cultural and religious division.

Samaritans in the New Testament

In the time of the New Testament, Samaria lay between the regions of Judea in the south and Galilee in the north. Samaritans possessed a distinct identity, typically separate from the Jewish population. A clear illustration of this divide is seen in the Gospel of John, which notes: “Jews do not associate with Samaritans” (John 4:9).

1. The Samaritan Woman at the Well (John 4):

Jesus’ encounter with the Samaritan woman highlights the longstanding tension between Jews and Samaritans. She is surprised that He, a Jew, would even speak to her. This passage shows Jesus crossing cultural barriers and offering living water (John 4:10–14). It also underscores the Samaritan belief in the coming Messiah (John 4:25), revealing that their expectation extended beyond their unique place of worship.

2. The Good Samaritan (Luke 10):

In a parable that served as a potent rebuke to prevailing prejudices, Jesus told the story of a man robbed and left for dead on the road between Jerusalem and Jericho. In this parable, both a priest and a Levite passed by without rendering aid, but a Samaritan took complete care of the injured traveler (Luke 10:33–35). Jesus’ use of a Samaritan as the compassionate figure elevated a group typically despised by many Jews of that era, conveying that mercy and love transcend ethnic and religious boundaries.

3. Healing of the Ten Lepers (Luke 17:11–19):

Among ten lepers healed by Jesus, the only one who returned to give thanks was a Samaritan. This moment further underscores that, in key teachings, the heart response to God mattered more than cultural labels.

Geographical and Cultural Identity

Samaria was both a city and a broader region within the bounds of ancient Israel. The city itself was initially built by King Omri (1 Kings 16:24). Over centuries, it grew to become a center of the northern kingdom’s governance and worship.

Even under Roman rule in the first century, cultural distinctions between Jews and Samaritans remained visible. Samaritans often traversed the same roads and engaged in trade with Jewish communities, but social and religious boundaries persisted. Although the name “Samaritan” came to be used broadly for the population of Samaria, the group that embraced Samaritan religious tradition still regarded themselves as the true keepers of the Mosaic Law.

Archaeological and Historical Witness

• Mount Gerizim Excavations: Researchers have found evidence of large-scale religious activity, including altars and hidden chambers dating back to periods paralleling Israel’s Second Temple era. This offers historical corroboration of a long-standing Samaritan community.

• Samaritan Pentateuch: Copies of the Samaritan Pentateuch provide textual insight into how they maintained their distinct version of Scripture. Comparisons with the Dead Sea Scrolls and other ancient manuscripts indicate that its core has remained remarkably stable over centuries.

• Josephus’ Historical Accounts: The first-century historian Josephus documents tensions between Samaritans and Jews, referring to episodes such as the defilement of the Jerusalem temple and retaliatory conflicts. These writings line up with the New Testament portrayal of mutual suspicion between the two groups.

Religious and Cultural Legacy

Today, a small population of Samaritans still resides near Mount Gerizim and in a community near Tel Aviv. They carry on Passover sacrifices and other traditional rites rooted in the Torah as they best understand it. Their unique community endures as a living bridge between the modern world and the ancient cultural landscapes described in Scripture.

Summary of Who Is Considered a Samaritan

A Samaritan is someone belonging to a historically distinctive group originating in the region of Samaria, descended in part from the northern tribes of Israel and the foreign peoples resettled there under Assyrian rule. They accept the Torah as authoritative, focusing worship on Mount Gerizim rather than Jerusalem. In biblical narratives, Samaritans often appear at odds with typical Jewish religious authorities, yet several gospel accounts highlight righteous and faithful acts performed by Samaritans.

These examples in Scripture illustrate both the deep conflicts and the surprising bridges of compassion that emerged between Jews and Samaritans. Throughout the biblical record, the Samaritan is portrayed as an individual whose identity was shaped by both geographical and theological distinctions. Even so, the New Testament emphasizes that sincerity of heart and devotion to truth ultimately transcend such barriers.