Samaria, both as a province and as a city, is a term that was not dear to the Jewish people. Even more, the Jews had a special hatred and contempt towards the Samaritan people. Namely, after the fall of the Northern Kingdom (Israel) and the Assyrian conquest of Samaria in 722. B.C. there was a displacement of the Jews and the settlement of other pagan peoples in the area, who brought their deities with them. This led the Jews to regard the Samaritans as an impure, semi-pagan people. This fact is important to us because it will shed light on certain segments of biblical texts that we will analyze narratively in the paper, which concern Samaria and the Samaritans. These are the parable of the Good Samaritan (Luke 10:29-37) who sees in the figure of the Samaritan the image of God, and furthermore, the biblical text about the Samaritan woman, who in the conversation with Jesus, is transformed and brings this revelation to her people (John 4:1-26; 28-30; 39-42) and the text about the inhospitable Samaritans who were not willing to welcome Jesus in their house (Luke 9:51-56) and finally, the text in which because of the public speech and performance in the Temple, unbelieving Jews call Jesus a derogatory term - Samaritan (John 8:48-59). In order for the work not to remain only at the theoretical level, we decided to show the actuality of the concept of rejection of the individual and the community through the practical part in the biblical text about the ten lepers, through the method of biblical conversation. Whether Samaria was really an example of rejection, we will see at the very end of the thesis. We can truly state, based on the entire research, that Samaria, although hated by the Jewish people, was very much accepted in the eyes of God. This was particularly visible through the example of the Savior of the world, Jesus Christ, as addressed by the Samaritans in John's Gospel (cf. John 4:42).