May 10, 2026 (Gregorian calendar/5th month/Day 129)
Sunday, 2 Ginbot 2018 (Ethiopian calendar/9th month)
Ziw (Zif) זו 17 (Enochian calendar/2nd month/Bright flowers)
~ Omer 22/Noah closed in the ark & the Flood/Earth is completely dry after the flood/Manna & quail given?
18 May, 2026 (International Fixed calendar)
Spectral Moon 11, Seli 9 (13 Moon calendar/Last Quarter moon)
~ Spectral Serpent Moon of Liberation, May 2nd – May 29th
Willow Moon: April 15 – May 12 (Celtic 13 Tree month calendar)
Month of the Planting Moon…A na a gv ti (Cherokee Moon)
13.0.13.10.8 4 Lamat 1 Sip (Mayan Long Count calendar)
One Day Without Shoes
…an 11 minute read
This is a continuation of the “study” I started last week on the Samaritan Pentateuch bible/manuscript. If you would like to read that first, which I highly recommend, click here: Samaritan Pentateuch Bible/Manuscript (part 1)
You would probably get lost or be confused if you don’t read part one first.
Messianic expectation among the Samaritans:
- The Samaritan Messianic expectation was a primitive and undeveloped concept that involved the return of a Moses like figure who would vindicate and sanctify the Mt. Gerizim temple of YHWH.
- Three Messianic passages in the Samaritan Torah:
a. “And I will put enmity Between you and the woman, And between your seed and her seed; He shall bruise you on the head, And you shall bruise him on the heel.”” (Genesis 3:15)
b. “I see him, but not now; I behold him, but not near; A star shall come forth from Jacob, A scepter shall rise from Israel, And shall crush through the forehead of Moab, And tear down all the sons of Sheth.” (Numbers 24:17)
c. “‘I will raise up a prophet from among their countrymen like you, and I will put My words in his mouth, and he shall speak to them all that I command him. ‘It shall come about that whoever will not listen to My words which he shall speak in My name, I Myself will require it of him.” (Deuteronomy 18:18–19) - The direct inspired record of the woman of the well of Jacob in Shechem (Nablus) indicates that the Samaritans were looking for four things:
a. The coming of a figure prophesied in the Torah only: “Come, see a man who told me all the things that I have done; this is not the Christ, is it?”” (John 4:29)
b. A prophet: “Sir, I perceive that You are a prophet.” Jn 4:19 + Deut 18:18
c. One who would proclaim truth: “The woman said to Him, “I know that Messiah is coming (He who is called Christ); when that One comes, He will declare all things to us.” Jesus said to her, “I who speak to you am He.”” (John 4:25–26)
d. A person who would save the world from being ruled by unbelievers: “and they were saying to the woman, “It is no longer because of what you said that we believe, for we have heard for ourselves and know that this One is indeed the Savior of the world.”” (John 4:42) + Numbers 24:17 - Samaritan Eschatology at the time of Jesus:
a. We know that the eschatological 6000 year limit for the age of the earth followed by the coming of the “prophet” who executes judgement, defeat of enemies and eternal blessing was believed by the Samaritans at the time of Christ. The only difference is that the standard Jewish view was that the “days of the Messiah” would last 1000 years, whereas the Samaritans viewed it as a “second kingdom” of eternal blessing on earth.
b. “Day of Vengeance and Recompense; Taheb; Ra’utah, and Fanutah: For the Samaritans, there are three great eras of history, the present era of divine disfavor sandwiched between two periods of divine favor. The original period of divine favor existed when the tabernacle was on Mount Gerizim in the early days of Palestinian settlement, a period of 260 years by Samaritan calculation. The period of divine disfavor (Fanutah) began when Eli moved the sanctuary to Shiloh. Samaritans now look forward to the Ra’utah, the return of God’s favor. A human figure, the Taheb, modeled on the promise of Deut 18:18, will be the harbinger of the new era. During the middle ages the concept of a Second Kingdom, political world dominion was added to the Ra’utah. Beyond that a cosmic eschatology has been added.” (The New Interpreter’s Dictionary of the Bible, Volume 5, Page 81, 2009 AD)
c. “A useful guide to the nature of Samaritan eschatology is the subtitle of Gaster’s Eschatology in which the nature of Samaritan eschatology is de-scribed as “The belief of the Samaritans in immortality, resurrection, future punishment and reward, the Taheb (the coming prophet) and the second Kingdom.” (A Companion to Samaritan Studies, Alan D Crown, p86, 1983 AD)
d. “Eschatology dominion to the concept of Rhwth (time of favour). … The term presupposes a First Kingdom. As for the beginning of the Second Kingdom it is brought into connection with the schema of the six thousand years of the duration of the world. In the anonymous, eleventh century work, the Asatir, the duration of the world is said to be six thousand years. The Pitron, a fifteenth century commentary on the Asatir, comments on this number as follows: “For from the beginning of the days of creation to the end there will be six thousand years. And the explanation of this is: From Adam until the Taheb will be six thousand years and the seventh thousand will be the Jubilee”. It is self-evident that this ‘world scheme’ is not of Samaritan origin. Rabbinic sources are aware of it and it is to be noted both in bSanh. 97a and PRE 18(end). The six thousand year· scheme has obviously been adapted to Samaritan needs. Furthermore, through the harmonising of the three eschatological themes of Rhwth, Taheb and the Second Kingdom by late Samaritan theological thinking the Second Kingdom became an intermediate stage only. The Second Kingdom is thought of as a lasting, unspecified, earthly, universal, ideal realm. It thus becomes a link between the earthly and the cosmic eschatology.” (A Companion to Samaritan Studies, Alan D Crown, p86, 1983 AD) - Samaritan Eschatology today:
a. Present Samaritan theology differs markedly with that at the time of Jesus’ visit to Shechem and the woman at the well. A similar evolution of messianic theology has occurred among the Jews living today.
b. “The Samaritan eschatological prophet is no kingly Messiah but is an eschatological salvation figure accumulating very many disparate expectations.
Three False Samaritan Messiahs at the time of Christ:
- Dositheus the Samaritan 30 AD:
a. “After having thus examined our Document in its entirety, we can only arrive at the one conclusion that the messianic pronunciamento and the constitution we have before us in fragmentary form emanated from the immediate followers of Dositheus, the Samaritan heresiarch, who claimed to be the Messiah from the Samaritan line of the Zadokite priesthood and was declared to be “the only teacher of righteousness” (Zedek)
b. “DOSITHEUS, dō-sith′e-ʊs*, THE SAMARITAN: A false Messiah among the Samaritans, and founder of a religious sect. Very little is known of him; and the uncertainty of the reports is increased by his being confounded with an older Dositheus, the teacher of Zadok, who founded the sect of the Sadducees. He was probably a contemporary of Jesus, or perhaps a little later. In those days of great religious excitement he presented himself to the Samaritans as the prophet promised in Deut. 18:18. - “Simon Magus” the sorcerer of Acts 8 in 36 AD
a. “Philip went down to the city of Samaria [likely Nablus, not Sebastes which was pagan Gentile not Samaritan] and began proclaiming Christ to them. … Now there was a man named Simon, who formerly was practicing magic in the city and astonishing the people of Samaria, claiming to be someone great [Magnus]; and they all, from smallest to greatest, were giving attention to him, saying, “This man is what is called the Great Power of God.” And they were giving him attention because he had for a long time astonished them with his magic arts.” (Acts 8:5–11) - Unnamed False Messiah in 36 AD
a. The timing is the same time of the great persecution and scattering of Acts 8:1-4
b. This man lived in the same place and time of Simon the Sorcerer of Acts 8
c. A man rises and speaks lies to the Samaritans, claiming to be “the coming one”, a prophet and will show them the original sacred vessels of Moses.
d. Unnamed Samaritan messiah 36 AD: “But the nation of the Samaritans did not escape without tumults. The man [false messiah] who excited them to it, was one who thought lying a thing of little consequence [spoke lies], and who contrived everything so, that the multitude might be pleased [attracted a great following]; so he bade them get together upon Mount Gerizzim, which is by them looked upon as the most holy of all mountains, and assured them that, when they were come thither, he would show them those sacred vessels which were laid under that place, because Moses put them there. (86) So they came thither armed, and thought the discourse of the man probable; and as they abode at a certain village, which was called Tirathaba, they got the rest together to them, and desired to go up the mountain in a great multitude together. (87) But Pilate prevented their going up, by seizing upon the roads with a great band of horsemen and footmen, who fell upon those that were gotten together in the village; and when they came to an action, some of them they slew, and others of them they put to flight, and took a great many alive, the principal of whom, and also the most potent of those that fled away, Pilate ordered to be slain. 2. (88) But when this tumult was appeased, the Samaritan senate sent an embassy to Vitellius, a man that had been consul, and who was now president of Syria, and accused Pilate of the murder of those that were killed; for that they did not go to Tirathaba in order to revolt from the Romans, but to escape the violence of Pilate. (89) So Vitellius sent Marcellus, a friend of his, to take care of the affairs of Judea, and ordered Pilate to go to Rome, to answer before the emperor to the accusation of the Jews. So Pilate, when he had tarried ten years in Judea, made haste to Rome, and this in obedience to the orders of Vitellius, which he durst not contradict; but before he could get to Rome, Tiberius was dead.” (Josephus, Antiquities 18.84-89, 36 AD)
I’m going to end this here, but there is a lot more, if you want to read further. The point of this was to get a general idea of this Bible/manuscript. If you do wish to dive deeper, the link is below…
another comparison:
Deuteronomy 1: 1-6
| 1 These are the words which Mushi spoke to all Yishraʾel beyond the Yar dan, in the wilderness in the ʿAraba, opposite Sof, between Farran and Atfal and Libban and Aṣirot and Di-zāb. 2 It is eleven daysʼ [journey] from Ureb by the way of Mount Shaʾer to Qadesh-birna. 3 And in the fortieth year, in the eleventh month, on the rst day of the month, Mushi spoke to the children of Yishraʾel, according to all that Shema had given him in commandment to them, 4 after he had struck Siyyon the king of the Emarites, who dwelt in Ishbon, and Ūg the king of Bashan, who dwelt in Ishtarot, at Idri. 5 Beyond the Yardan, in the land of Muwwab, Mushi undertook to write this law, saying: 6 “Shema our God spoke to us in Ureb, saying, ʻYou have stayed long enough in this mountain. | |
| דברים א 1 אלה הדברים אשר דבר משה אל כל ישראל בעבר הירדן במדבר בערבה מול סוף בין פראן ובין תפל ולבן וחצרות ודי זהב 2 אחד עשר יום מחורב דרך הר שעיר עד קדש ברנע 3 ויהי בארבעים שנה בעשתה עשר חדש באחד לחדש דבר משה אל בני ישראל ככל אשר צוה יהוה אתו אליהם 4 אחרי הכותו את סיחון מלך האמרי אשר ישב בחשבון ואת עוג מלך הבשן אשר ישב בעשתרות באדרעי 5 בעבר הירדן בארץ מואב הואל משה באר את התורה הזאת לאמר 6 יהוה אלהינו דבר אלינו בחורב לאמר רב לכם שבת בהר הזה 7 פנו וסעו לכם ובאו הר |
I didn’t edit any of the text above…if you would like to dive further, click the link below…
The Samaritan Pentateuch: An English Translation with a Parallel Annotated Hebrew Text
hope you have a great day!
thanks for stopping by!!
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