Propiedades del fluido de perforación

A man goes down from Jerusalem to Jericho. Set upon by a group unhappily familiar in the experience of provincials under the Roman Empire, those understood by the Roman authorities at the time as latrones (robbers, bandits) and in the Greek lingua franca of Palestine in which Luke writes called lēstēs, he is left half-dead. Two people who could have helped, a priest and a Levite, stumble on the man but both pass him by. A Samaritan, belonging to a religious and ethnic group separated from Jews by mutual hatred, stops to help. The story ends. A teacher of the law prompted the story by asking Jesus to explain the identity of the “neighbour” whom it was important to love to receive eternal life. Jesus challenges him to judge who behaved like a neighbour in his narrative. The teacher cannot even bring himself to say, “the Samaritan,” a member of a despised race. Instead, he answers that the neighbour to the man was “the one who showed mercy to him”. Jesus tells him to go and do likewise.

This story, found in Luke 10:25-37 (with the parable at 10:30-36), has a fair claim to be one of the most culturally pervasive stories found in the New Testament. A broad range of behaviours find themselves tagged as “Good Samaritan”. For example, as an icon of healing the Good Samaritan finds himself embedded in the image repertoire of European and American medicine, charity, and civic responsibility. Take a walk through downtown Philadelphia, and stumble on Pennsylvania Hospital, founded in 1751 by Thomas Bond and Benjamin Franklin as the first purpose-built hospital in the United States. It took as its hospital seal the Samaritan depositing the wounded man with the innkeeper, appending a paraphrase of

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Luke 10:35: “Take care of him and I will repay you”. Samaritan’s Purse, a US -based charity started in 1970 by Franklin Graham (son of the famous American Evangelical Billy Graham), provides humanitarian aid linked to existing evangelical Protestant mission networks in more than one hundred countries. Time magazine’s Person of the Year cover issue in 2005 named “The Good Samaritans,” represented by Bono, Bill Gates, and Melinda Gates.

Likewise, in American and international law, so-called “Good Samaritan statutes” “protect persons who respond to an emergency from civil liability.”1 _{Every US state}

has its own Good Samaritan statutes, beginning with California in 1959, and initially to protect medical professionals who attempt outside the workplace to help strangers from litigation in the case of mishap.2 Within the last twenty years applications have varied from protection for those who help in situations where no obvious obligation exists to somewhat more aggressive modulations as a press tag for gun-armed civilians who intervene in crimes underway.3 Increasingly, Good-Samaritan statutes have become the target for reevaluation in the case of internet libel and the possibility

1 _{Vincent C. Thomas, “Good Samaritan Law: Impact on Physician Rescuers,” Wyoming Law}

Review 17:1 (2017): 149-67, at 149.

2 _{Thomas, “Good Samaritan Law,” 151.}

3 _{See for example, two examples: Washington Post (Nov 16, 2016): “A ‘Good Samaritan’ saw a}

deputy being attacked by a Florida man so he fatally shot the assailant”; Washington Post (Dec 1, 2016): “You’re helping her? I’m going to kill you’: Good Samaritan shot while aiding a dying woman.”

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that an individual could observe a crime ongoing and livestreamed online.4 _{The list of}

Samaritan cultural appearances could be multiplied indefinitely.

As a result, our frames of reference governing knowledge of Samaritans tend to belong to knowledge pieced together from general exposure, the odd news report, mentions in literature, and so on, at least outside the modern state of Israel, where Samaritans remain a minority religious population.5 _{This knowledge also typically}

connects use as an ethical shorthand with a long history of scholarly interest in Samaritans and the New Testament. How and why, then, do generations of scholars tackle the representations of Samaritans in the Gospels and Acts?

This chapter has three main sections. In the first section, after a brief overview of the appearances of Samaritans and Samaria in the New Testament, I argue that when Samaritans receive attention from scholars they most often served as a proxy for scholarly concerns about Jewishness, the pre-history of [Gentile] Christ-followers, or both. In the second section I notice that scholars continue to refer to the group as a “despised” ethnic and/or religious other, rejected both by Jews and [Gentile] followers of Christ. This approach reinforces a Jewish versus [Gentile] Christ - follower binary, departing from both the heterogeneity of the New Testament texts and the complexity of Samaritan presence in their historical context. By attention to the genealogy of New Testament scholarship, I also make a meta-critical intervention,

4 _{See Benjamin C. Zipurksy, “Online Defamation, Legal Concepts, and the Good Samaritan,”}

Valparaiso University Law Review 51 (2016), 1-56; also “Thinking in the Box in Legal Scholarship: The Good Samaritan and Internet Libel,” in Journal of Legal Education 66 (2016): 55-63; for livestreaming, Patricia Grande Montana, “Watch or Report? Livestream or Help? Good Samaritan Laws Revisited: The Need to Create a Duty to Report,” Cleveland State Law Review 66 (2018): 533- 58.

5 _{For an overview of their legal status with respect to the Law of Return and as a re ligious}

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explaining how the scholarly lexicon relies on an intellectual architecture built on Protestant reference scholarship and supersessionist theories of Jewish hostility and Christian eventualism. In the third section, I use these observations to engage, at a more conceptual level, some challenges and possibilities of New Testament

scholarship on Samaritans. I pivot away from the study of the Bible alone to broader interdisciplinary questions, especially from Jewish Studies, of how, when, and why Jewish difference is represented the way that it is, facilitating the incorporation of the New Testament Samaritans into an expanded discussion of ancient difference.6