133-423: The Mount Gerizim Temple was an ancient Samaritan center of worship located on Mount Gerizim originally constructed in the mid-5th century BCE, reconstructed in the early 2nd century BCE, and destroyed later in that same century. The temple is attested in several historical sources, both literary and epigraphical, including references in 2 Maccabees from the second century BCE and two Greek inscriptions found on
266-646: A conflation that originated during the Second Temple period . They anticipate that the eschatological figure of the Taheb , the returner or restorer, will restore not the Temple, but the Tabernacle, which is believed to be hidden on Mount Gerizim. During the late Roman and early Byzantine periods, the memory of a temple may have endured among Samaritans, along with a hope for its eventual restoration. This idea
399-538: A deliberate attempt to undermine the Samaritan tradition. The sanctuary ruins and surrounding archaeological area, located in the modern-day West Bank , are now part of a national park managed by the Israel Nature and Parks Authority , attracting both Israeli and Palestinian visitors. The site continues to hold special significance for Samaritans, who make three annual pilgrimages and have free access. Close to
532-472: A distinct, opportunistic ethnos and, alternatively, a Jewish sect. The Dead Sea scrolls ' Proto-Esther fragment 4Q550 has an obscure phrase about the possibility of a Kutha(ean) ( Kuti ) man returning but the reference remains obscure. 4Q372 records hopes that the northern tribes will return to the land of Joseph. The current dwellers in the north are referred to as fools, an enemy people. However, they are not referred to as foreigners. It goes on to say that
665-415: A fortified gateway flanked by public buildings that catered to worshippers and visitors. The renovated precinct featured substantial fortifications, including a 93-meter-long southern wall with a large central gate of four chambers and an entrance almost five meters wide. In the southeastern corner, stood a tall citadel with a central courtyard and thick walls. Pilgrims arriving from Shechem entered through
798-410: A gap of several centuries before the late Roman period. Over 400,000 burnt animal bones—mostly from sheep, goats, cattle, and pigeons—were uncovered in the sacred precinct. The bones were mainly found in layers of ash concentrated in several areas. Additionally, numerous weapons were discovered at the site, such as bronze arrowheads, lead sling projectiles, and an intact iron sword. Among the findings at
931-512: A golden wreath Sarapion, son of Jason of Knossos, for his beneficence toward them." Between 112 and 107 BCE, John Hyrcanus , the Jewish ruler of Judea and high priest, launched military campaigns to expand his state's territory. Around 111–110 BCE, as part of this effort, Hyrcanus led a campaign in Samaria that culminated in the destruction of the Samaritan temple on Mount Gerizim. The destruction
1064-602: A large fraction of the tribes of Ephraim and Manasseh (i.e., Samaritans) remained in Israel after the Assyrian exile. E. Mary Smallwood wrote that the Samaritans "were the survivors of the pre-Exilic northern kingdom of Israel, diluted by intermarriage with alien settlers," and that they broke away from mainstream Judaism in the 4th century BCE. Archaeologist Eric Cline takes an intermediate view. He believes only 10–20% of
1197-418: A large precinct was built at the site, featuring a temple built of white ashlar at its center. The precinct, measuring 136 x 212 meters with 2.6-meter-thick walls, incorporated Greek architectural elements . It was made of smooth quarried stones, in contrast to the rough fieldstones used in the earlier phase. Key features included a grand entrance staircase leading to a paved plaza facing the temple, as well as
1330-509: A military garrison on the mountain, which, according to biblical scholar Stefan Schorch, aimed to prevent the Samaritans from returning and to enforce recognition of the Jerusalem Temple. This garrison remained at the site until the reign of Alexander Jannaeus or possibly later. Likewise, Knoppers suggests that during the later Herodian period, the Samaritans were prohibited from rebuilding the sanctuary. Stefan Schorch writes that
1463-494: A pottery type he identifies as Mesopotamian clustering around the Menasheh lands of Samaria, that they were three waves of imported settlers. The Encyclopaedia Judaica (under "Samaritans") summarizes both past and present views on the Samaritans' origins. It says: Until the middle of the 20th century it was customary to believe that the Samaritans originated from a mixture of the people living in Samaria and other peoples at
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#17327760951211596-453: A priestly robe, opened to the public in 2022. Samaritans The Samaritans ( / s ə ˈ m ær ɪ t ən z / ; Samaritan Hebrew : ࠔࠠࠌࠝࠓࠩࠉࠌ Šā̊merīm ; Hebrew : שומרונים Šōmrōnīm ; Arabic : السامريون as-Sāmiriyyūn ), often preferring to be called Israelite Samaritans , are an ethnoreligious group originating from the Hebrews and Israelites of
1729-440: A purification well and a "house for prayer" at the mountain. Evidence from a Jewish Midrash (rabbinic biblical exegesis) and Christian sources also indicates the presence of the Samaritan holy site during this period, although it remains unclear whether the precinct functioned solely as a synagogue for prayer or if animal sacrifices were also performed as they had been during the time of the temple. This phase of activity, however,
1862-751: A rival shrine at Shiloh , thereby preventing southern pilgrims from Judah and the territory of Benjamin from attending the shrine at Gerizim. Eli is also held to have created a duplicate of the Ark of the Covenant , which eventually made its way to the Judahite sanctuary in Jerusalem. In contrast, Jewish Orthodox tradition, based on material in the Bible, Josephus and the Talmud , dates their presence much later, to
1995-455: A surrounding wall. During the Persian period, the sacred precinct at the site was relatively small. This initial phase was constructed in the mid-5th century BCE and functioned for around 250 years. This dating is supported by the discovery of Persian-period coins, pottery, and radiocarbon analysis of charred animal bones from sacrificial offerings found at the site. During the first phase,
2128-632: A temple to Zeus on the northern ridge of Mount Gerizim, which was later completed in the early third century by the Severan dynasty (193–235). A fortress was erected nearby during the Late Roman period. In the fourth century CE, the sacred precinct underwent partial reconstruction, as the Samaritans transformed the site into a pilgrimage destination. During the reign of Constantine I (324–337 CE), Samaritans were reportedly worshiping on Mount Gerizim. Around this time, Samaritan leader Baba Rabba built
2261-532: Is cognate with the Biblical Hebrew term Šomerim , and both terms reflect a Semitic root שמר, which means "to watch, guard". Historically, Samaritans were concentrated in Samaria . In Modern Hebrew , the Samaritans are called Shomronim (שומרונים), which also means "inhabitants of Samaria", literally, "Samaritans". In modern English, Samaritans refer to themselves as Israelite Samaritans. That
2394-471: Is a frequency of other common Hebrew names, such as Elnatan ( אלנתן ) and Hagai ( חגי ), which reflect typical naming conventions of the period. Inscriptions reference priestly titles in both singular ( כהן , כהנא ) and plural ( כהנים , כהניא ) forms, with one example mentioning "Pinhas the Priest" and "their brothers the priests." A total of 68 coins from
2527-444: Is likely that some Samaritans turned to the Jerusalem Temple after the destruction of their own. However, as Bourgel suggests, while Hyrcanus had some success in drawing Samaritans to Jerusalem, the majority remained loyal to Mount Gerizim, and the destruction of their temple heightened their defiance, eventually leading to another policy shift which saw their exclusion from the Jerusalem Temple. It appears that John Hyrcanus established
2660-511: Is not to be interpreted as signaling a precipitous schism between the Jews and Samaritans, as the Gerizim temple was far from the only Yahwistic temple outside of Judea. According to most modern scholars, the split between the Jews and Samaritans was a gradual historical process extending over several centuries rather than a single schism at a given point in time. The Macedonian Empire conquered
2793-497: Is recorded only in the writings of Josephus and is not mentioned in the Book of Maccabees or in Samaritan literature. Josephus writes that Hyrcanus conquered the "Cuthean nation" living around the temple, which he said was "modeled on that in Jerusalem." He then explains the background of the temple's construction, adding that "two hundred years later, this temple was laid waste." The archaeological evidence indicating significant burning at
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#17327760951212926-484: Is supported by floor mosaics found in Samaritan synagogues , such as Khirbet Samara and el-Khirbe, which some scholars believe depict temple façades. However, these mosaics could also reflect adaptations from Jewish synagogue art or illustrate the Torah shrine within the synagogue. Other interpretations propose that the images might represent the Tabernacle, consistent with later Samaritan artistic traditions that emphasize
3059-679: Is the one who brought the holy fire for the altar back from the diaspora to Jerusalem and founded a library of the Holy Scriptures just as Judas Maccabeus did. Here, Nehemiah's political role sets an example for the Hasmonean dynasty and becomes a role model for pious, national leadership in general. The scene of reading and explaining the Torah in Neh 8 became the model of synagogue worship. See 2 Maccabees 2:13 . Ben Sira's hymn in praise of
3192-525: The Tūlīda , claims that 'Abdāl constructed only an altar. Contemporary Samaritans assert that 'Abdāl's temple lacked divine approval and thus holds no religious significance. Reinhard Pummer, a scholar of ancient Samaritan history, suggests that the memory of the Gerizim temple may have been suppressed within Samaritan tradition due to the traumatic consequences of its destruction by their Jewish brethren, leading
3325-600: The Chief Rabbinate of Israel classifies them as ethnic Jews (i.e., Israelites ). However, Rabbinic literature rejected the Samaritans' Halakhic Jewishness because they refused to renounce their belief that Mount Gerizim was the historical holy site of the Israelites. All Samaritans in both Holon and Kiryat Luza are Israeli citizens, but those in Kiryat Luza also hold Palestinian citizenship . Around
3458-608: The Israeli Civil Administration of Judea and Samaria Area , at Jabal al-Tur , the highest peak of Mount Gerizim. The excavators identified two main phases at the site: the sacred precinct from the Persian period – c. mid-fifth century CE , and the sacred precinct from the Hellenistic period, constructed under the reign of Antiochus III . During the Hellenistic period, a city emerged around
3591-568: The Khabur River and to the towns of the Medes . The king of the Assyrians then brought people from Babylon , Kutha , Avva , Hamath and Sepharvaim to place in Samaria. Because God sent lions among them to kill them, the king of the Assyrians sent one of the priests from Bethel to teach the new settlers about God's ordinances. The eventual result was that the new settlers worshipped both
3724-612: The Kitab al-Ta'rikh compiled by Abu'l-Fath in 1355. According to this, a text which Magnar Kartveit identifies as a "fictional" apologia drawn from earlier sources, including Josephus but perhaps also from ancient traditions, a civil war erupted among the Israelites when Eli, son of Yafni , the treasurer of the sons of Israel, sought to usurp the High Priesthood of Israel from the heirs of Phinehas . Gathering disciples and binding them by an oath of loyalty, he sacrificed on
3857-715: The Neo-Assyrian Empire in 720 BCE. The tensions continued in the post-exilic period. The Books of Kings is more inclusive than Ezra–Nehemiah since the ideal is of one Israel with twelve tribes, whereas the Books of Chronicles concentrate on the Kingdom of Judah and ignore the Kingdom of Israel . Accounts of Samaritan origins in respectively 2 Kings 17:6,24 and Chronicles , together with statements in both Ezra and Nehemiah differ in important degrees, suppressing or highlighting narrative details according to
3990-591: The Samaritan script . According to Samaritan tradition, the position of the community's leading Samaritan High Priest has continued without interruption over the course of the last 3600 years, beginning with the Hebrew prophet Aaron . Since 2013, the 133rd Samaritan High Priest has been Aabed-El ben Asher ben Matzliach . In censuses, Israeli law classifies the Samaritans as a distinct religious community , but
4123-524: The Second Temple built by Jews returning from Babylon and later influenced the Samaritan temple. No gates were found in the accessible western wall, possibly due to its proximity to the temple's Holy of Holies , which Magen believes corresponds to the current Samaritan sacred site known as "The Twelve Stones." In contemporary Samaritan tradition, these are the stones referenced in Deuteronomy 27 , which they believe were once plastered and inscribed with
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4256-595: The Sunday of the Holy Forefathers In the 20th year of Artaxerxes I (445 or 444 BC), Nehemiah was cup-bearer to the king . Learning that the remnant of Jews in Judah were in distress and that the walls of Jerusalem were broken down, he asked the king for permission to return and rebuild the city, around 13 years after Ezra 's arrival in Jerusalem in ca. 458 BC. Artaxerxes sent him to Judah as governor of
4389-786: The Ten Lost Tribes of the Twelve Tribes of Israel , were not subject to the Assyrian captivity after the northern Kingdom of Israel was destroyed and annexed by the Neo-Assyrian Empire around 720 BCE. Regarding the Samaritan Pentateuch as the unaltered Torah , the Samaritans view the Jews as close relatives, but claim that Judaism fundamentally alters the original Israelite religion. The most notable theological divide between Jewish and Samaritan doctrine concerns
4522-470: The Tetragrammaton , in what appears to be the phrase "" [the house of] Yhwh ." One inscription refers to a "house of sacrifice," echoing terminology used for the Jerusalem Temple in the Books of Chronicles (2 Chronicles 7:12). Some inscriptions mention a mīqdāš , meaning sanctuary, and ' atar , a cult place. The majority of inscriptions found at the site are primarily dedicatory or votive. Many of
4655-468: The ancient Near East . They are indigenous to Samaria , a historical region of ancient Israel and Judah that comprises the northern half of what is today referred to as the West Bank . They are adherents of Samaritanism , an Abrahamic , monotheistic , and ethnic religion that developed alongside Judaism . According to their tradition, the Samaritans are descended from the Israelites who, unlike
4788-403: The laws of Moses ". The persecution led by Antiochus IV Epiphanes (175–164 BCE) against the Jews initially targeted both the cult practices of the Jerusalem temple and those of the Gerizim temple. According to 2 Maccabees , the king sent an official "He was also to defile both the temple in Jerusalem and the temple on Mount Gerizim and to proclaim the former to be the temple of Zeus Olympios and
4921-569: The 11th century BCE and in accordance with Samaritan beliefs, he is accused of establishing a religious shrine in Shiloh in opposition to the establishment of the original shrine on Mount Gerizim. Once a large community, the Samaritan population shrank significantly in the wake of the Samaritan revolts , which were brutally suppressed by the Byzantine Empire in the 6th century. Their numbers were further reduced by Christianization under
5054-624: The 21st of Kislev is the "Day of Mount Gerizim." According to the Talmudic-era scholium , a commentary on the scroll, at this day, Alexander the Great gave Jews permission to plow and plant Mount Gerizim as punishment for the Samaritans' plot to destroy the Temple in Jerusalem . A similar account appears in bYoma 69a, where the "Day of Mount Gerizim" is observed on the 21st of Tevet. According to historian Ori Amitay, this story likely refers to
5187-490: The 2nd century BCE, a series of events led to a revolution by a faction of Judeans against Antiochus IV. Anderson notes that during the reign of Antiochus IV (175–164 BCE): the Samaritan temple was renamed either Zeus Hellenios (willingly by the Samaritans according to Josephus) or, more likely, Zeus Xenios, (unwillingly in accord with 2 Macc. 6:2). Josephus quotes the Samaritans as saying: We therefore beseech thee, our benefactor and saviour, to give order to Apollonius,
5320-701: The 2nd century BCE. Overall, the Samaritans were generally more populous and wealthier than the Judeans in Palestine, until 164 BC. Antiochus IV Epiphanes was on the throne of the Seleucid Empire from 175 to 163 BCE. His policy was to Hellenize his entire kingdom and standardize religious observance. According to 1 Maccabees 1:41-50 he proclaimed himself the incarnation of the Greek god Zeus and mandated death to anyone who refused to worship him. In
5453-452: The Assyrian deportations and replacement of the previous inhabitants by forced resettlement by other peoples but claims a different ethnic origin for the Samaritans. The Talmud accounts for a people called "Cuthim" on a number of occasions, mentioning their arrival by the hands of the Assyrians. According to 2 Kings 17:6, 24 and Josephus , the people of Israel were removed by the king of the Assyrians ( Sargon II ) to Halah , to Gozan on
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5586-477: The Assyrian invasion, major cities such as Samaria and Megiddo remained largely intact, and other sites show a continuity of occupation. The Assyrians settled exiles from Babylonia, Elam, and Syria in places including Gezer , Hadid , and villages north of Shechem and Tirzah . However, even if the Assyrians deported 30,000 people, as they claimed, many would have remained in the area. Based on changes in material culture, Adam Zertal estimated that only 10% of
5719-399: The Assyrian invasion. This correlates with expectations from the fact that the Samaritans retained endogamous and biblical patrilineal marriage customs, and that they remained a genetically isolated population. According to Chronicles 36:22–23, the Persian emperor, Cyrus the Great (reigned 559–530 BCE), permitted the return of the exiles to their homeland and ordered the rebuilding of
5852-995: The Byzantines and later by Islamization following the Arab conquest of the Levant . In the 12th century, the Jewish explorer and writer Benjamin of Tudela estimated that only around 1,900 Samaritans remained in Palestine and Syria . As of 2024, the Samaritan community numbers around 900 people, split between Israel (some 460 in Holon ) and the West Bank (some 380 in Kiryat Luza ). The Samaritans in Kiryat Luza speak Levantine Arabic , while those in Holon primarily speak Israeli Hebrew . For liturgy, they also use Samaritan Hebrew and Samaritan Aramaic , both of which are written in
5985-713: The God of the land and their own gods from the countries from which they came. In the Chronicles , following Samaria's destruction, King Hezekiah is depicted as endeavouring to draw the Ephraimites , Zebulonites , Asherites and Manassites closer to Judah . Temple repairs at the time of Josiah were financed by money from all "the remnant of Israel" in Samaria, including from Manasseh, Ephraim, and Benjamin. Jeremiah likewise speaks of people from Shechem, Shiloh, and Samaria who brought offerings of frankincense and grain to
6118-451: The Great 's conquest of the region. According to Josephus, the temple was built by a Samaritan governor named Sanballat as a reward for his son-in-law Manasseh, a Jerusalem priest who had been forced by the elders of Jerusalem to choose between his marriage to Sanballat's daughter and his priestly role in the Jerusalem Temple. Sanballat, initially aligned with Darius III , later shifted his allegiance to Alexander and secured permission to build
6251-537: The Hasmonean and Roman periods. While Mount Gerizim continued to hold sacred significance for the Samaritans, their attempts to reclaim control of the site proved unsuccessful. For instance, Josephus reports that in 67 CE, during the First Jewish Revolt , Roman forces under Vespasian confronted and killed a large group of Samaritans gathered on the mountain, viewing their presence as a potential rebellion. In 160 CE, Roman Emperor Antoninus Pius inaugurated
6384-486: The Hebrew Bible, they were temporarily united under a United Monarchy , but after the death of Solomon, the kingdom split in two, the northern Kingdom of Israel with its last capital city Samaria and the southern Kingdom of Judah with its capital, Jerusalem . The Deuteronomistic history , written in Judah, portrayed Israel as a sinful kingdom, divinely punished for its idolatry and iniquity by being destroyed by
6517-671: The Hebrew names shows that many are known from the Hebrew Bible and the Jewish name onomasticon of the Second Temple period . Yahwistic names featuring the divine element 'Yah' or 'Yahu,' such as Hananiah ( חנניה ) and Shemaiah ( שמעיה ), are prevalent. It also reveals the presence of archaizing names that evoke figures from ancient Israel, like Jacob ( יעקב ), Ephraim ( אפרים ), Joseph ( יוסף ), and Miriam ( מרים ). Levitical names featured include Levi ( לוי ), Amram ( עמרם ), and Pinehas ( פנחס ). Additionally, there
6650-451: The Hellenistic, and alterations to the entrances of the sanctuary. The Persian-period temple also featured proto-Ionic or Aeolic capitals , which archaeologists discovered among the debris. The Persian-period enclosure likely featured three chamber gates situated to the north, east, and south, reflecting the temple gates described in the Book of Ezekiel (40:10–16), which served as a model for
6783-465: The Hellenistic-era precinct, leaving only its outer walls intact. The Church of Mary Theotokos was later renovated and expanded by Justinian I (527–565 CE) after it was damaged in successive Samaritan uprisings. Under Justinian, the church's fortifications were also extended northward, to protect it against Samaritan attacks. Although restored in the ninth century, the church was abandoned by
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#17327760951216916-596: The Horonite , the governor of Samaria, centered around the refortification of the then-destroyed Jerusalem. Despite this political discourse, the text implies that relationships between the Jews and Samaritans were otherwise quite amicable, as intermarriage between the two seems commonplace, even to the point that the High Priest Joiada married Sanballat's daughter. Some theologians believe Nehemiah 11:3 describes other Israelite tribes returning to Judah with
7049-507: The House of YHWH. Chronicles makes no mention of an Assyrian resettlement. Yitzakh Magen argues that the version of Chronicles is perhaps closer to the historical truth and that the Assyrian settlement was unsuccessful, a notable Israelite population remained in Samaria, part of which, following the conquest of Judah, fled south and settled there as refugees. Adam Zertal dates the Assyrian onslaught at 721 BCE to 647 BCE, infers from
7182-508: The Israelite population (i.e. 40,000 Israelites) were deported to Assyria in 720 BCE. About 80,000 Israelites fled to Judah whilst between 100,000 and 230,000 Israelites remained in Samaria. The latter intermarried with the foreign settlers, thus forming the Samaritans. The religion of this remnant community is likely distorted by the account recorded in the Books of Kings, which claims that
7315-406: The Israelite population in Samaria was deported, while the number of imported settlers was likely no more than a few thousand, indicating that most Israelites continued to reside in Samaria. Gary N. Knoppers described the demography shifts in Samaria following the Assyrian conquest as: "... not the wholesale replacement of one local population by a foreign population, but rather the diminution of
7448-528: The Judaean authorities as Jews." According to biblical scholar Gary N. Knoppers , in destroying the Samaritan temple, Hyrcanus "not only fulfilled the centralization mandate (in Deuteronomy 12:1–13:1) but also consolidated political, sacerdotal, and economic power in Jerusalem." Knoppers writes that, due to shared characteristics, the similarities between the two sanctuaries, and the credibility of Josephus's claims about interrelated priesthoods and families, it
7581-414: The Judeans. The former lived in the cities of Judah whilst the latter lived in Jerusalem. Benjamites also lived with Judeans in Jerusalem. During Achaemenid rule, material evidence suggests significant overlap between Jews and proto-Samaritans, with the two groups sharing a common language and script, eschewing the claim that the schism had taken form by this time. However, onomastic evidence suggests
7714-485: The Levant in the 330s BCE, resulting in both Samaria and Judea coming under Greek rule as the province of Coele-Syria . Samaria was by-and-large devastated by the Alexandrian conquest and subsequent colonization efforts, though its southern lands were spared the broader consequences of the invasion and continued to thrive. Matters were further complicated in 331 BCE, when the Samaritans rose up in rebellion and murdered
7847-535: The Macedonian-appointed prefect, Andromachus – resulting in a brutal reprisal by the army. Following the death of Alexander the Great , the area became part of the newly partitioned Ptolemaic Kingdom , which, in one of several wars , was eventually conquered by the neighboring Seleucid Empire . Though the temple on Mount Gerizim had existed since the 5th century BCE, evidence shows that its sacred precinct experienced an extravagant expansion during
7980-473: The Mount Gerizim temple has vanished from Samaritan memory, with modern Samaritans rejecting its historical existence altogether and interpreting the ancient remains as administrative buildings or a sacrificial compound. For Samaritans, Mount Gerizim itself is sacred, and the community gathers there for the three annual pilgrimages prescribed in the Torah, most notably during Passover when they perform
8113-537: The Persian period were discovered at the site, most of which originated from the precinct, with the earliest dating to 480 BCE. The Ptolemaic era yielded 417 coins, featuring issues from Ptolemy I through VI . Many of the coins primarily date to the Seleucid period, particularly from the reigns of Seleucus II , III , and Antiochus II – VIII . A total of 546 Hasmonean coins from the reigns of Hyrcanus, Aristobulus I , and Alexander Jannaeus were recovered, followed by
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#17327760951218246-727: The Samaritan Temple. Instead, Samaritans view the archaeological findings on Mount Gerizim as remnants of administrative structures, or of a "sacrificial compound". For Samaritans, Mount Gerizim itself is sacred. In the Samaritan Torah , the phrase "the place that the Lord will choose," found in the Masoretic and Septuagint versions of Deuteronomy, instead says "the place that God has chosen", referencing Mount Gerizim. Samaritans write Mount Gerizim as one word, Hargerizim ,
8379-579: The Samaritan diaspora in Delos , dating as early as 150–50 BCE, provide the "oldest known self-designation" for Samaritans, indicating that they called themselves "Bene Israel" in Hebrew (English: "Children of Israel", i.e. literally the descendants of the biblical prophet Israel, also known as Jacob, more commonly "Israelites"). In their own language, Samaritan Hebrew , the Samaritans call themselves "Israel", "B'nai Israel", and, alternatively, Shamerim (שַמֶרִים), meaning "Guardians/Keepers/Watchers", and in Arabic al-Sāmiriyyūn ( السامريون ). The term
8512-440: The Samaritan holiest site into a church, Zeno aimed to reinforce Christian dominance and displace the Samaritans from their sacred historical and religious center, thereby undermining the foundational beliefs of Samaritanism. This act echoes Hadrian 's placement of a statue of Jupiter atop the Temple Mount centuries earlier, symbolizing his triumph over the Jews. The construction of the church and its enclosure completely demolished
8645-451: The Samaritan inscriptions date to late antiquity and the Middle Ages, centuries after the temple's destruction, the majority of the inscriptions are from the Hellenistic period (3rd–2nd centuries BCE). Several inscriptions, such as numbers 382–85 and 387, were inscribed in paleo-Hebrew script, likely for public display. Common divine names in the inscriptions include “God” (אלהא) and “the Lord” (אדני). One paleo-Hebrew inscription even contains
8778-433: The Samaritan tradition that they are mainly descended from the tribes of Ephraim and Manasseh who remained in Israel after the Assyrian conquest. He states that the description of them at 2 Kings 17:24 as foreigners is tendentious and intended to ostracize the Samaritans from those Israelites who returned from the Babylonian exile in 520 BCE. He further states that 2 Chronicles 30:1 could be interpreted as confirming that
8911-453: The Samaritans as the Cuthaeans. In the biblical account, however, Kuthah was one of several cities from which people were brought to Samaria. The similarities between Samaritans and Jews were such that the rabbis of the Mishnah found it impossible to draw a clear distinction between the two groups. Attempts to date when the schism among Israelites took place, which engendered the division between Samaritans and Judaeans, vary greatly, from
9044-440: The Samaritans assert their distinction from the Judeans based on both race (γένος) and in customs (ἔθος). According to II Maccabees: Shortly afterwards, the Greek king sent Gerontes the Athenian to force the Jews of Israel to violate their ancestral customs and live no longer by the laws of God; and to profane the Temple in Jerusalem and dedicate it to Olympian Zeus, and the one on Mount Gerizim to Zeus, Patron of Strangers, as
9177-449: The Samaritans have long been disputed between their own tradition and that of the Jews. Ancestrally, Samaritans affirm that they descend from the tribes of Ephraim and Manasseh in ancient Samaria . Samaritan tradition associates the split between them and the Judean -led southern Israelites to the time of the biblical priest Eli , described as a "false" high priest who usurped the priestly office from its occupant, Uzzi, and established
9310-435: The Samaritans mocked Jerusalem and built a temple on a high place to provoke Israel. Contemporary scholarship confirms that deportations occurred both before and after the Assyrian conquest of the Kingdom of Israel in 722–720 BCE, with varying impacts across Galilee , Transjordan , and Samaria . During the earlier Assyrian invasions, Galilee and Transjordan experienced significant deportations, with entire tribes vanishing;
9443-480: The Samaritans, which he appears to use interchangeably. Among them is a reference to Khuthaioi , a designation employed to denote peoples in Media and Persia putatively sent to Samaria to replace the exiled Israelite population. These Khouthaioi were in fact Hellenistic Phoenicians/Sidonians. Samareis (Σαμαρεῖς) may refer to inhabitants of the region of Samaria, or of the city of that name, though some texts use it to refer specifically to Samaritans. The origins of
9576-431: The Tabernacle. Medieval Samaritan chronicler Abū l-Fatḥ , in his Kitāb al-Tarīkh , references an altar and temple allegedly constructed by the high priest 'Abdāl during the reign of King Sūrdī, possibly Darius I . He notes that the Jews later "demolished the altar and the temple which 'Abdāl the high priest had built." This account may indicate a fading memory of the temple. However, the oldest extant Samaritan chronicle,
9709-573: The Temple ( Zion ). The prophet Isaiah identified Cyrus as "the L ORD 's Messiah ". As the Babylonian captivity had primarily affected the lowlands of Judea, the Samarian populations had likely avoided the casualties of the crisis of exile, and in fact, showed signs of widespread prosperity. The books of Ezra–Nehemiah detail a lengthy political struggle between Nehemiah , governor of the new Persian province of Yehud Medinata , and Sanballat
9842-1020: The West, the Furnaces Tower at the Temple Mount's South West corner, the Dung Gate in the South, the East Gate and the gate beneath the Golden Gate in the East. Appearing in the Queen's presence may indicate that he was a eunuch , and in the Septuagint , the Greek translation of the Hebrew Bible , he is described as such: eunochos (eunuch), rather than oinochoos (wine-cup-bearer). If so,
9975-428: The archaeological site is the Samaritan village of Kiryat Luza , one of two locations where the community currently resides (alongside Holon ), and where the traditional Passover sacrifice is observed. Since 2021, conservation efforts have aimed to enhance the site for tourism; a newly restored residential compound, believed to belong to a priestly family and notable for the discovery of a golden bell thought to adorn
10108-488: The attempt by his enemy Shemaiah to trick him into entering the Temple is aimed at making him break Jewish law, rather than simply hide from assassins. He then took measures to repopulate the city and purify the Jewish community, enforcing the cancellation of debt, assisting Ezra in publicizing the law of Moses, and enforcing the divorce of Jewish men from their non-Jewish wives. After 12 years as governor, during which he ruled with justice and righteousness, he returned to
10241-685: The beginning of the Babylonian captivity. In Rabbinic Judaism , for example in the Tosefta Berakhot , the Samaritans are called Cuthites or Cutheans ( Hebrew : כותים , Kutim ), referring to the ancient city of Kutha , geographically located in what is today Iraq . Josephus in both the Wars of the Jews and the Antiquities of the Jews , in writing of the destruction of the temple on Mt. Gerizim by John Hyrcanus , also refers to
10374-641: The biblical story of Moses ordering Joshua to take the Twelve Tribes of Israel to the mountains by Shechem ( Nablus ) and place half of the tribes, six in number, on Mount Gerizim, the Mount of the Blessing, and the other half on Mount Ebal , the Mount of the Curse. The narratives in Genesis about the rivalries among the 12 sons of Jacob are viewed by some as describing tensions between north and south. According to
10507-472: The chronicles, and a variety of non-Samaritan materials. According to the former, the Samaritans are the direct descendants of the Joseph tribes, Ephraim and Manasseh, and until the 17th century CE they possessed a high priesthood descending directly from Aaron through Eleazar and Phinehas. They claim to have continuously occupied their ancient territory and to have been at peace with other Israelite tribes until
10640-661: The city of Samaria . Evidence suggests that the governor of Samaria did not also serve as high priest at the Mount Gerizim temple, although Josephus mentions a promise by Sanballat to his son-in-law Ephraim regarding dual secular and religious authority as high priest. The precinct survived Alexander the Great 's conquests and subsequent suppression of revolts in Samaria. Archaeological discoveries such as tetradrachms minted in Macedonia and Sidonian didrachmas, alongside numerous coins from Ptolemy I Soter , suggest continuous habitation during this period. After Alexander's destruction of
10773-415: The city of Samaria, the Samaritan priestly class rose to prominence, with the high priest leading a theocratic governance that replaced the previous political leadership. Many religious leaders relocated to Mount Gerizim, establishing it as the central hub for Samaritan religion, economy, and politics. Under Ptolemaic rule ( c. 301 –198 BCE), a construction wave commenced on Mount Gerizim, including
10906-418: The community to emphasize the remembrance of the Tabernacle instead. This erasure of memory was likely further exacerbated by the destruction and neglect of synagogues, including artworks depicting the temple, during periods of Byzantine persecution. An indirect reference to the Samaritan temple on Mount Gerizim appears in some Jewish sources. Megillat Ta'anit , a text from the first century CE, mentions that
11039-530: The destruction of the Gerizim precinct by Hyrcanus. Procopius of Gaza ( c. 475 –538), likely drawing on written sources, wrote in his Commentary on Deuteronomy 11:29 that the Samaritans constructed a temple ( ναόν ) on Mount Gerizim where they engaged in prayer. In contrast, Procopius of Caesarea asserted in the 6th century that the Samaritans never had a temple at the summit of Mount Gerizim. This statement, according to Pummer, may stem from either his lack of knowledge about its historical existence, or
11172-419: The destruction of the Samaritan temple solidified the split between Samaritans and Jews, a division that had been widening for centuries. Its significance is reflected in the Jewish text Megillat Taanit , which commemorates the event as "Mount Gerizim Day" ( Yom Har Gerizim ) on the 21st of Kislev , indicating it was still celebrated in first-century Jerusalem. The sanctuary and city remained abandoned during
11305-448: The early Hellenistic era, indicating its status as the preeminent place of Samaritan worship had begun to crystallize. By the time of Antiochus III the Great , the temple "town" had reached 30 dunams in size. The presence of a flourishing cult centered around Gerizim is documented by the sudden resurgence of Yahwistic and Hebrew names in contemporary correspondence, suggesting that the Samaritan community had officially been established by
11438-420: The establishment of the southern quarter and potentially other structures around the precinct. The temple and precinct were reconstructed in the early second century BCE under the reign of Antiochus III ( r. 222–187 BCE ), as indicated by archaeological evidence. The precinct was significantly expanded using smoothly cut stones quarried from below the surface. Simultaneously, a large fortified town
11571-485: The existence of a distinct northern culture. Some inhabitants of Samaria during this period identified with Israelite heritage. This connection is evidenced in two ways: first, through biblical accounts of local officials' involvement with the Jerusalem Temple, and second, through naming patterns. Many names recorded in the Wadi Daliyeh documents and on Samaritan coins feature Israelite elements. Sanballat's sons bore
11704-556: The fathers mentions only Nehemiah (not Ezra ) after Zerubbabel and Joshua and praises him for his building activities (Sir 49:15). One rabbinic text, or aggadah , identifies Nehemiah as Zerubbabel , with the latter being considered an epithet and indicating that he was born in Babylon. Another oral tradition, or mishnah , records that Nehemiah was blamed for seeming to boast (Neh. v. 19 & xiii. 31), and disparage his predecessors (Neh. v. 15). This tradition asserts that his book
11837-403: The governor of this part of the country, and to Nicanor, the procurator of thy affairs, to give us no disturbances, nor to lay to our charge what the Jews are accused for, since we are aliens from their nation and from their customs, but let our temple which at present hath no name at all, be named the Temple of Jupiter Hellenius. In the letter, defended as genuine by E. Bickerman and M. Stern ,
11970-425: The inhabitants of the latter place had requested. Nehemiah Nehemiah ( / ˌ n iː ə ˈ m aɪ ə / ; Hebrew : נְחֶמְיָה Nəḥemyā , " Yah comforts") is the central figure of the Book of Nehemiah , which describes his work in rebuilding Jerusalem during the Second Temple period . He was governor of Persian Judea under Artaxerxes I of Persia (465–424 BC). Most scholars believe Nehemiah
12103-771: The inscriptions incorporate formulaic phrases like “before the God in this place,” “before (the) God,” or “before the Lord,” indicating a temple context. One such inscription, written in Hebrew , reads: "that which Joseph offered for his wife and his sons before the Lord in the temple." Another inscription, written in Aramaic , states: "This is [the stone] that Delayah, son of Shimon, dedicated for himself and his children, [this] ston[e for] good remembrance before God in this place." The inscriptions revealed 55 different names of men and women, with 35 being Hebrew, 13 Greek, and others identified as Arab, Palmyrene, Persian, or unknown. Analysis of
12236-447: The island of Delos , also dating to the same period, which mention a sanctuary on the mountain. Additionally, the first-century CE historian Josephus provides an account of the temple's founding (though inaccurately dated) and its eventual destruction by Hasmonean leader John Hyrcanus c. 110 BCE . Archaeological excavations on Mount Gerizim's main peak revealed remnants of the sacred precinct, or temenos , that enclosed
12369-565: The king in Susa . After some time in Susa he returned to Jerusalem, only to find that the people had fallen back into their evil ways. Non-Jews were permitted to conduct business inside Jerusalem on the Sabbath and to keep rooms in the Temple. Greatly angered, he purified the Temple and the priests and Levites and enforced the observance of the law of Moses. The Second Book of Maccabees says Nehemiah
12502-399: The latter (in accordance with the ... of the inhabitants of the place) to be the temple of Zeus Xenios." Another excerpt in the book indicates that both sanctuaries received comparable recognition, underscoring their significance. Josephus recounts that this foreign oppression created friction between the Jews and Samaritans, as the latter convinced Antiochus that they bore no responsibility for
12635-449: The local Israelite religion was perverted with the injection of foreign customs by Assyrian colonists. In reality, the surviving Samaritans continued to practice Yahwism . This explains why they did not resist Judean kings, such as Hezekiah and Josiah, imposing their religious reforms in Samaria. Magnar Kartveit argues that the people who later became known as Samaritans likely had diverse origins and lived in Samaria and other areas, and it
12768-474: The local population", which he attributed to deaths from war, disease and starvation, forced deportations, and migrations to other regions, particularly south to the Kingdom of Judah. The state-sponsored immigrants who had been forcibly brought into Samaria appear to have generally assimilated into the local population. Nevertheless, the Book of Chronicles records that King Hezekiah of Judah invited members of
12901-689: The meaning of their name signifies Guardians/Keepers/Watchers [of the Law/ Samaritan Pentateuch ] , rather than being a toponym referring to the inhabitants of the region of Samaria, was remarked on by a number of Christian Church fathers, including Epiphanius of Salamis in the Panarion , Jerome and Eusebius in the Chronicon , and Origen in The Commentary on Saint John's Gospel. Josephus uses several terms for
13034-596: The mid-tenth century, eventually becoming a ruin. During the Crusader period, the Samaritans returned to Mount Gerizim to perform sacrifices, with evidence of their presence documented in a monumental inscription from that time. Later, in the 16th century, the tomb of Sheikh Ghanim was constructed at the northeastern corner of Justinian's fortifications. From 1983 to 2006, the remains of the sanctuary were uncovered over more than nineteen seasons of archaeological excavations led by Yitzhak Magen, Staff Officer of Archaeology for
13167-425: The phrase "this Torah." East of the sacred precinct, excavations uncovered a public building measuring approximately 11 by 12 meters, identified as the "House of Ashes" adjacent to the altar where sacrifices were burned. This structure contained significant quantities of burnt bones and ashes, predominantly from goats, sheep, cattle, and doves, which have been dated to the 5th century BCE. In the early 2nd century BCE,
13300-421: The precinct covered an area of about 96 by 98 meters. The well-preserved western wall, built from large fieldstones , extends 84 meters in length and stands 2 meters high. Excavations revealed unroofed courtyards at both corners of the western wall. Most of the eastern precinct wall has been damaged due to later constructions. The southern gate also experienced significant destruction from building activities during
13433-432: The precinct eastern gate, ascending a grand staircase of 57 steps, which then culminated at a two-chamber gate with wooden doors affixed by brass hinges. This part also included large courtyards, used by pilgrims before entering the temple. A fortified city from the Hellenistic period, measuring 500 by 800 meters (approximately 400 dunams or over 100 acres), was established on the southern ridge of Mount Gerizim, encompassing
13566-412: The process begun under Jonathan, who applied tax exemption for those offering sacrifices in Jerusalem after annexing the Samarian districts of Lydda , Aphairema, and Ramathaim , though replacing Jonathan's means of persuasion with coercion. Similarly, historian Seth Schwartz adds that the Samaritans "were expected to switch their religious loyalties to the Jerusalem temple, and in return were regarded by
13699-691: The province with a mission to rebuild, letters explaining his support for the venture, and provision for timber from the king's forest. Once there, Nehemiah defied the opposition of Judah's enemies on all sides— Samaritans , Ammonites , Arabs and Philistines —and rebuilt the walls within 52 days, from the Sheep Gate in the North, the Hananeel Tower at the North West corner, the Fish Gate in
13832-422: The reign of Antiochus III (223–187 BCE), when a large fortified town and a new sacred precinct were constructed. The Hellenistic structures were built with smooth quarried stones and included city walls, domiciles, and service buildings. According to Josephus, the temple resembled the Temple in Jerusalem . Excavations revealed thousands of coins and hundreds of inscriptions in Hebrew, Aramaic, and Greek, confirming
13965-450: The sacred precinct from the Persian period. The city was accessible via two primary roads: one leading from Shechem and another extending from the route connecting to Jerusalem . During the reign of Antiochus III (223–187 BCE), the urban area spanned around 30 dunams (40.5 acres). The city is believed to have been founded primarily for ritual and religious purposes, functioning as a temple city populated by priests. Archaeological findings from
14098-437: The sanctuary. No physical remnants of the temple structure have been found, likely due to later constructions that took place on the site, such as the church of Mary Theotokos, built by Emperor Zeno (474–491 CE) after the Samaritan revolt of 484, and additional fortifications by Emperor Justinian I in the 6th century. The temple itself is believed to have been located in the sanctuary's western section, probably encircled by
14231-454: The site include large residential buildings, service structures, courtyards, oil presses, storage jars, and a variety of lamps. Remnants of a city wall, located in the southern section of the site, were found alongside a fort that features four towers, which yielded coins dating from the fourth century through the era of John Hyrcanus. The city developed and expanded gradually, lacking any formal urban planning. Residential quarters were situated on
14364-430: The site include one featuring the Tetragrammaton , several with priestly titles, and others containing formulaic phrases such as "before God" or "before the Lord." Additionally, two Greek inscriptions discovered on the island of Delos , dating to 150–50 BCE, mention a sanctuary on Mount Gerizim. One of them is dedicated by "the Israelites on Delos who make offerings to the temple (on) [or, to sacred] Argarizein crown with
14497-551: The site is a small gold bell with a silver clapper. Magen proposed that it was part of the high priest 's ephod , as mentioned in the Book of Exodus (28:33–35). For Samaritans, the biblical Tabernacle is the sole legitimate sanctuary, and they assert that no lawful temple ever existed on Mount Gerizim or elsewhere. Unlike Judaism , which emphasizes the centrality of the Jerusalem Temple in historical, liturgical, and theological texts, Samaritan writings largely omit
14630-419: The southern and western sides due to the moderate slope, while the northern and eastern sections experienced limited construction due to the challenging topography. Approximately 400 fragmentary inscriptions were uncovered at the Mount Gerizim site, though most were not found in situ . These inscriptions employ various scripts, including paleo-Hebrew , lapidary Aramaic , cursive Aramaic, and Samaritan . While
14763-463: The stone altar, without using salt, a rite which made the then High Priest Ozzi rebuke and disown him. Eli and his acolytes revolted and shifted to Shiloh , where he built an alternative Temple and an altar, a perfect replica of the original on Mt. Gerizim. Eli's sons Hophni and Phinehas had intercourse with women and feasted on the meats of the sacrifice, inside the Tabernacle . Thereafter Israel
14896-466: The temple by claiming it would help the king divide the nation in times of unrest. Josephus appears to have mistakenly attributed the temple's construction to a Sanballat from the time of Alexander, when in fact it should be credited to the Sanballat who lived about a century earlier, during the time of Nehemiah . During the Persian period, the Samaritan religious and political leadership was based in
15029-470: The temple site implies that there was no plan to repopulate or reconstruct the site. Along with the sanctuary, both the adjacent city and Shechem below were destroyed by Hyrcanus. Josephus does not explain Hyrcanus's reasons for destroying the temple, prompting scholars to propose various motivations for his actions. Historian Jonathan Bourgel argues that John Hyrcanus's destruction of the Samaritan temple
15162-466: The temple's dedication to the worship of Yahweh . The rebuilt temple remained in use for about 90 years before its final destruction. Today, Mount Gerizim retains its status as the holiest site in Samaritanism , though the temple has followed a markedly different path than its Jerusalem counterpart. While the Jerusalem Temple remains central to Jewish theology, liturgy and historical consciousness,
15295-407: The temple. During the Persian period (5th–4th centuries BCE), a small monumental sacred complex existed at the site, featuring ashlar masonry walls, courtyards, and chambers. Persian-era finds include pottery, silver jewelry, coins, and burned bones, primarily of goats, sheep, cattle, and doves, indicating sacrificial practices . The site underwent major expansion during the Hellenistic period during
15428-408: The theophoric Israelite names Delaiah and Shelemiah, while the name "Jeroboam", used by northern Israelite kings during the monarchic period, also appears on Samaritan coins. The archaeological evidence can find no sign of habitation in the Assyrian and Babylonian periods at Mount Gerizim, but indicates the existence of a sacred precinct on the site in the Persian period, by the 5th century BCE. This
15561-542: The time of Ezra down to the destruction of Jerusalem (70 CE) and the Bar Kokhba revolt (132–136 CE). The emergence of a distinctive Samaritan identity, the outcome of a mutual estrangement between them and Jews, was something that developed over several centuries. Generally, a decisive rupture is believed to have taken place in the Hasmonean period . The Samaritan traditions of their history are contained in
15694-562: The time of the conquest of Samaria by Assyria (722–721 BCE). The biblical account in II Kings 17 had long been the decisive source for the formulation of historical accounts of Samaritan origins. Reconsideration of this passage, however, has led to more attention being paid to the Chronicles of the Samaritans themselves. With the publication of Chronicle II (Sefer ha-Yamim), the fullest Samaritan version of their own history became available:
15827-496: The time when Eli disrupted the Northern cult by moving from Shechem to Shiloh and attracting some northern Israelites to his new followers there. For the Samaritans, this was the "schism" par excellence. Furthermore, to this day the Samaritans claim descent from the tribe of Joseph. Josephus, a key source, has long been considered a prejudiced witness hostile to the Samaritans. He displays an ambiguous attitude, calling them both
15960-440: The traditional sheep sacrifice atop the mountain. The current Samaritan holy site, known as "The Twelve Stones," may be situated where the temple's Holy of Holies once stood. Archaeological excavations have revealed that the sanctuary on Mount Gerizim was constructed during the 5th century BCE, when the region was under Persian rule . Built at the mountain's highest point, it was the first structure erected at this sacred site and
16093-454: The tribes of Ephraim , Zebulun , Asher , Issachar and Manasseh to Jerusalem to celebrate Passover after the destruction of Israel. In light of this, it has been suggested that the bulk of those who survived the Assyrian invasions remained in the region. Per this interpretation, the Samaritan community of today is thought to be predominantly descended from those who remained. The Israeli biblical scholar Shemaryahu Talmon has supported
16226-457: The tribes of Reuben , Gad , Dan , and Naphtali are never again mentioned. Archaeological evidence from these regions shows that a large depopulation process took place there in the late 8th century BCE, with numerous sites being destroyed, abandoned, or feature a long occupation gap. In contrast, archaeological findings from Samaria—a larger and more populated area—suggest a more mixed picture. While some sites were destroyed or abandoned during
16359-406: The unrest and were not connected to the Jews. There is a wealth of epigraphic evidence from this period that confirms the existence of a community in both Israel and the diaspora, dedicated to worship at the sanctuary on the mountain. Numerous votive inscriptions in Hebrew , Aramaic , and a few in Greek , left by pilgrims, have been discovered at the summit of the mountain. Other inscriptions at
16492-489: The various intentions of their authors. The emergence of the Samaritans as an ethnic and religious community distinct from other Levant peoples appears to have occurred at some point after the Assyrian conquest of the Israelite Kingdom of Israel in approximately 721 BCE. The annals of Sargon II of Assyria indicate that he deported 27,290 inhabitants of the former kingdom. Jewish tradition affirms
16625-583: The world's holiest site, which the Jews believe is the Temple Mount in Jerusalem and which Samaritans believe is Mount Gerizim near modern Nablus and ancient Shechem . Both Jews and Samaritans assert that the Binding of Isaac occurred at their respective holy sites, identifying them as Moriah . The Samaritans attribute their schism with the Jews to Eli , who was a High Priest of Israel around
16758-459: The world, there are also significant and growing numbers of communities, families, and individuals who, despite the fact that they are not part of the Samaritan community, identify with and observe the tenets and traditions of the Samaritans' ethnic religion. The largest community outside the Levant, the "Shomrey HaTorah" of Brazil (generally known as neo-Samaritans worldwide), has approximately 3,000 members as of February 2020 . Inscriptions from
16891-612: Was a real historical figure and that the Nehemiah Memoir, a name given by scholars to certain portions of the book written in the first person, is historically reliable. Nehemiah is venerated as a saint in the Roman Catholic Church , where his feast day is July 13, the same as his contemporary, Ezra . He is also considered a saint in the Eastern Orthodox Church , where he is commemorated on
17024-525: Was established nearby, which grew to approximately 30 dunams (40.5 acres (16.4 ha)) during his rule. Josephus recounts that during the reign of Ptolemy VI Philometor (180–145 BCE), the Jewish and Samaritan communities in Alexandria were disputing over the legitimate location of the Temple—Jerusalem or Gerizim. Both groups claimed that their respective sanctuary had been built "in accordance with
17157-535: Was followed by further destruction. In 484 CE, following a Samaritan revolt prompted by the growing presence of Christianity—which reportedly involved the mutilation of a bishop in Neapolis —Emperor Zeno banished all Samaritans from Mount Gerizim and commissioned the construction of the Church of Mary Theotokos, an octagonal church dedicated to Mary, mother of Jesus , on the remnants of the sanctuary. By converting
17290-468: Was not meant to exclude the Samaritans, but rather to forcibly integrate them into the Hasmonean state , and bring them under his authority as High Priest of the Jerusalem Temple. Unlike his conversion of the Idumeans , who had to adopt circumcision and Jewish laws, Hyrcanus likely saw the Samaritans as genuine Israelites rather than foreign 'Cutheans', as Josephus described them. His policy continued
17423-488: Was seemingly completed around 400 BCE. This discovery has significant historical implications, as it shows that a rival temple to the Second Jewish Temple in Jerusalem (completed c. 516 BCE ) existed earlier than scholars previously believed. The findings directly challenge the account of the first-century historian Josephus , who dated the temple's construction to around 332 BCE during Alexander
17556-439: Was split into three factions: the original Mt. Gerizim community of loyalists, the breakaway group under Eli, and heretics worshipping idols associated with the latter's sons. Judaism emerged later with those who followed the example of Eli. Mount Gerizim was the original Holy Place of the Israelites from the time that Joshua conquered Canaan and the tribes of Israel settled the land. The reference to Mount Gerizim derives from
17689-509: Was the temple project on Mount Gerizim that provided the unifying characteristic that allows them to be identified as Samaritans. Modern genetic studies support the Samaritan narrative that they descend from indigenous Israelites. Shen et al. (2004) formerly speculated that outmarriage with foreign women may have taken place. Most recently the same group came up with genetic evidence that Samaritans are closely linked to Cohanim , and therefore can be traced back to an Israelite population prior to
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