The Samaritans are an ancient Israelite community with a history spanning over 2,500 years. They trace their origins to the northern kingdom of Israel and have maintained distinct religious and cultural traditions. Despite periods of persecution, displacement, and decline, the Samaritans have survived into the modern era, continuing to practice their ancient faith.
Origins: The Kingdom of Israel and the Assyrian Conquest
The roots of the Samaritan people lie in the northern kingdom of Israel, which existed alongside the southern kingdom of Judah in the biblical period. According to the Samaritan tradition, they are the direct descendants of the ancient Israelites who remained in the land following the Assyrian conquest of Israel in 722 BC.
The Bible (2 Kings 17) describes how the Assyrians deported much of the northern Israelite population and brought in foreign settlers, leading to a mixing of peoples. The Samaritans, however, maintain that they are the legitimate heirs of the Israelite tradition, descended from the tribes of Ephraim, Manasseh, and Levi, who never left the land.
The Development of the Samaritan Identity
After the fall of the northern kingdom, religious and cultural differences between the Israelites in the north and the Jews in the south (Judah) deepened. The most significant point of contention was the question of the central place of worship. The Samaritans regarded Mount Gerizim as the sacred site chosen by God, while the Jews, particularly after the Babylonian exile, emphasized Jerusalem as the spiritual center.
These differences became more pronounced during the Persian period (6th–4th centuries BC), when the Jews, returning from Babylonian exile, rebuilt the Temple in Jerusalem. The Samaritans, however, maintained their temple on Mount Gerizim and followed their own version of the Pentateuch, written in the ancient Hebrew script known as Samaritan script.
Conflict Between Samaritans and Jews
The rivalry between the Samaritans and Jews escalated over the centuries. During the Hellenistic period (4th–2nd centuries BC), tensions increased as the two communities developed distinct religious practices. The Jewish historian Josephus (1st century AD) describes how the Hasmonean ruler John Hyrcanus (c. 110 BC) destroyed the Samaritan temple on Mount Gerizim, a major event that further deepened divisions.
By the Roman period, the Jews and Samaritans were seen as separate communities, and the Gospel accounts of the New Testament reflect Jewish-Samaritan hostilities (e.g., John 4:9). Despite this, the Samaritans continued to practice their faith, maintaining their distinct religious identity.
The Samaritans in the Gospel
The New Testament highlights key encounters between Jesus and the Samaritans, reflecting both historical tensions and Jesus’ message of inclusion.
- The Samaritan Woman (John 4:1-42): Jesus speaks with a Samaritan woman at Jacob’s well, teaching that true worship is “in spirit and in truth.” (John 4:23-24)
- The Good Samaritan (Luke 10:25-37): In this parable, a Samaritan helps a wounded man after religious leaders pass by, showing that righteousness is defined by actions, not ethnicity.
- The Grateful Leper (Luke 17:11-19): Jesus heals ten lepers, but only one—a Samaritan—returns to give thanks.
- The Samaritan Mission (Acts 1:8; 8:4-25): After Jesus’ resurrection, his disciples preach in Samaria, and many Samaritans embrace the Gospel.
These accounts emphasize Jesus’ challenge to social divisions and affirm the Samaritans’ role in the spread of Christianity.
Roman and Byzantine Periods: Persecution and Decline
The Samaritans flourished under Roman rule, but they faced severe oppression during the Byzantine period (4th–7th centuries AD). Byzantine emperors promoted Christianity and often persecuted non-Christian religious groups, including the Samaritans. Several Samaritan revolts took place against the Byzantines, particularly under Emperor Justinian I (527–565 AD), who enacted policies aimed at forcibly converting the Samaritans to Christianity.
These revolts were crushed, leading to massacres and forced conversions, which drastically reduced the Samaritan population. By the end of the Byzantine period, their numbers had dwindled significantly, and many Samaritans had either assimilated into Christian or Jewish communities or fled to more isolated areas.
Islamic Rule and the Middle Ages
With the rise of Islam in the 7th century AD, the Samaritans found themselves under Muslim rule. Initially, they were recognized as a dhimmi (protected minority), similar to Jews and Christians. While some Muslim rulers tolerated the Samaritans, others imposed heavy taxes and restrictions, further diminishing their numbers.
During the Crusader period (1099–1291 AD), Samaritans faced additional hardships as Christian forces occupied the Holy Land. The Crusaders often mistook them for Jews or Muslims and subjected them to persecution.
Despite these challenges, the Samaritans managed to preserve their traditions, continuing to worship on Mount Gerizim and maintaining their religious texts, including the Samaritan Pentateuch and the Samaritan Targum.
Ottoman and British Mandate Periods
Under Ottoman rule (1517–1917), the Samaritan population remained small and marginalized. By the 19th century, their numbers had fallen to just a few hundred, with many living in extreme poverty in Nablus. European scholars and travelers, encountering the Samaritans, documented their traditions and texts, bringing renewed academic interest to their history.
During the British Mandate of Palestine (1917–1948), the Samaritans gained some recognition, but their small numbers made them vulnerable to political instability. They continued to live primarily in Nablus, where their religious center remained.
The Samaritan Community in the Modern Era
Following the creation of Israel in 1948, the Samaritans found themselves divided between two political entities. Some remained in Nablus (West Bank), while others relocated to Holon, near Tel Aviv, where they established a second community.
Today, the Samaritan population is estimated to be around 800, split between Kiryat Luza (on Mount Gerizim) and Holon. They maintain a strong sense of community, following their religious calendar, observing ancient traditions, and continuing their distinct Passover sacrifice on Mount Gerizim.
Religious and Cultural Practices of the Samaritans
- The Samaritans follow the Torah (Samaritan Pentateuch) as their sole religious text.
- They do not recognize the Jewish Oral Law, nor the later books of the Jewish Tanakh.
- Their religious practices closely resemble those described in the Torah, including Sabbath observance, ritual purity laws, and the Passover sacrifice.
- They pray in Samaritan Hebrew and Aramaic, preserving an ancient dialect distinct from modern Hebrew.
- They continue to use the Samaritan script, a form of ancient Hebrew.
Preservation and Future of the Samaritan People
Despite their small numbers, the Samaritans have made efforts to preserve their identity in the modern era. Intermarriage restrictions, once a factor in their population decline, have been eased to allow limited marriages with outsiders (who must convert to Samaritanism). They have also engaged in educational outreach, making their history and texts more accessible to scholars and the general public.
The history of the Samaritans is one of perseverance in the face of immense challenges. From their origins in the northern kingdom of Israel, through centuries of conflict, persecution, and near-extinction, they have maintained their ancient religious traditions. Today, while small in number, they continue to worship on Mount Gerizim, observing their faith as they have for over two millennia.