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Mount Gerizim Temple

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The Mount Gerizim Temple was an ancient Samaritan center of worship located on Mount Gerizim, the holiest site in Samaritanism. It was built in the 5th century BCE,[1] and destroyed by Hasmonean leader John Hyrcanus in the late 2nd century BCE.

Ruins at the top of Mount Gerizim, where the temple was once located

The Samaritan temple on Mount Gerizim is documented in various historical sources, both literary and epigraphical. These include a reference in 2 Maccabees from the second century BCE and two Greek inscriptions discovered on the island of Delos, dating to the same period, which mention a sanctuary on the mountain. Additionally, the first-century CE historian Josephus provides accounts of the temple's founding and its eventual destruction.[2] Archaeological excavations on Mount Gerizim's main peak revealed remnants of the sacred precinct, or temenos,[2] that enclosed the temple.[3] This temple complex underwent two major phases: initial construction in the mid-5th century BCE, followed by a rebuild in the early 2nd century BCE.[4] Excavations also uncovered evidence of a surrounding city, charred bones indicating sacrificial practices,[5] and votive inscriptions associated with the sanctuary, confirming the temple's dedication to the worship of Yahweh.[6] The rebuilt temple remained in use for about 90 years before its final destruction circa 110 BCE.[4]

In contrast to the enduring significance of the Jerusalem Temple in Judaism, the Samaritan Temple is notably absent from Samaritan texts and is not recognized by contemporary Samaritans.[7] For them, Mount Gerizim itself is sacred,[8] with Passover celebrated each spring through a pilgrimage and sheep sacrifice atop the mount. It has been suggested that the current Samaritan holy site known as "The Twelve Stones" is located where the temple's Holy of Holies was once located.[9]

History

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Persian period

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The sanctuary was seemingly built during the mid-fifth century BCE, when the region was under Persian rule.[10] Located at the mountain's highest point, it was the first structure erected on the site.[10] During this period, the Samaritan religious and political leadership was based in 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.[11]

Hellenistic conquest and Ptolemaic period

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The precinct survived Alexander the Great's conquests and subsequent suppression of revolts in Samaria.[11] Following the destruction of the city of Samaria, the Samaritan priestly class rose to prominence among the Samaritans, with the high priest at the helm of the theocratic governance.[11] According to Magen, many religious leaders moved to Mount Gerizim, further establishing it as the central hub for Samaritan religion, economy, and politics during this period.[11] In his Antiquities of the Jews, the first-century Jewish historian Josephus wrote that Alexander the Great (356–323 BCE) granted the Samaritans permission to build the temple;[12] however, this timeline appears inconsistent with the archaeological evidence. It is possible that Josephus conflated the later expansion of the sanctuary and the rise of a significant urban center in the early second century BCE with the original construction of the temple.

During the Ptolemaic period, a significant construction initiative commenced on Mount Gerizim, including the establishment of the southern quarter and potentially other structures around the sacred area.[11]

Seleucid period

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Excavations at Mount Gerizim revealed that a new temple and precinct were constructed at the site in the early second century BCE, under the reign of Antiochus III.[13] The Gerizim temple is mentioned in 2 Maccabees:[2] "And to pollute also the temple in Jerusalem, and to call it the temple of Jupiter Olympius; and that in Garizim, of Jupiter the Defender of strangers, as they did desire that dwelt in the place."

Two Greek inscriptions discovered on the island of Delos, dating to the same period, which mention a sanctuary on the mountain.[2] One of them is dedicated by "The Israelites on Delos who make offerings to the temple (on) [or, to sacred] Argarizein, crown with a golden wreath Sarapion, son of Jason of Knossos, for his beneficence toward them."[14]

Josephus states that the temple on Mount Gerizim resembled the Temple in Jerusalem.[15][10]

Destruction

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Between 112 and 107 BCE, John Hyrcanus, Hasmonean 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.[16] It appears that John Hyrcanus placed a military garrison on the mountain, to prevent the Samaritans from returning and to impose recognition of the Jerusalem Temple.[16] Josephus records that Hyrcanus conquered the "Cuthean nation" living around the temple, which he described as "modeled on that in Jerusalem."[17][18] Josephus, however, does not explain Hyrcanus's reasons for destroying the temple, prompting scholars to propose various possible motivations for his actions.

According to Stefan Schorch, the destruction of the Samaritan temple solidified the split between Samaritans and Jews, a division that had been widening for centuries.[16] 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,[19][16] indicating it was still celebrated in first-century Jerusalem.[2]

Archaeology

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From 1982 to 2006,[3] archaeological excavations led by Yitzhak Magen at Jabal al-Tur, one of the three peaks of Mount Gerizim, revealed the remains of the sanctuary. 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.[13] A city developed around the site during the 3rd and 2nd centuries BCE.

The physical remnants of the temple have yet to be located, primarily due to later constructions 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. However, there is substantial support for the existence of a temple—a roofed structure rather than an open-air sanctuary—on the mountain.

First phase (c. 450–200 BCE)

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The initial phase of the temple was built in the mid-5th century BCE and remained operational for approximately 250 years. Excavations within the precinct revealed thousands of pottery vessels and burned bones from sacrificed animals, including sheep, goats, cattle, and doves.[5] The dating of this phase is based on Persian-period coins, pottery, and results from Radiocarbon dating.[20]

 
"The Twelve Stones," a contemporary Samaritan holy site, is thought by Magen to be situated at the former location of the temple's Holy of Holies

During the first phase, the sacred precinct measured approximately 96 by 98 meters, excluding its gates.[9] The well-preserved western wall extends 84 meters in length and stands 2 meters high, built from large fieldstones sourced from the bedrock, unlike the later Hellenistic precinct made of smoother quarried stones.[9] Excavations revealed unroofed courtyards at both corners of the western wall: the southern courtyard measures 12 by 21.5 meters, while the northern courtyard is 12.5 meters wide, with its length undetermined.[9] Most of the eastern precinct wall has been damaged due to later constructions. The southern gate also experienced significant destruction from building activities during the Hellenistic, and alterations to the entrances of the sanctuary.[21] The Persian-period temple also featured proto-Ionic or Aeolic capitals, which archaeologists discovered among the debris.[22]

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 the Second Temple built by Jews returning from Babylon and later influenced the Samaritan temple.[21] No gates were found in the western wall, possibly due to the positioning of the Holy of Holies.[9] It has been suggested that the current Samaritan sacred site known as "The Twelve Stones" is located near this area.[9]

Second phase (c. 200–110 BCE)

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In the early 2nd century BCE, a large precinct was built at the site, featuring a temple built of white ashlar at its center.[23] The precinct, measuring 136 x 212 meters with 2.6-meter-thick walls, incorporated Greek architectural elements, distinguishing it from the Jewish Temple in Jerusalem.[24] Key features included a grand entrance staircase leading to a paved plaza facing the temple, as well as a fortified gateway flanked by public buildings that catered to worshippers and visitors.[25] The southern precinct underwent significant modifications, including the construction of a monumental guard tower and double fortifications. A new entrance gate replaced the earlier one, enhancing accessibility while construction continued. The site also featured expansive courtyards for pilgrims, with a broad staircase leading to the eastern gate.[25]

Hellenistic-period city

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A city from the Hellenistic period, measuring 500 by 800 meters (around 400 dunams), was constructed on the southern ridge of the mountain, encircling the sacred precinct from the Persian period. It is assumed that the town was founded for ritual and religious purposes and functioned as a temple city inhabited by priests.[26]

Inscriptions

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Inscriptions found at the site include references to priestly titles, with one, for example, mentioning: "Pinhas the Priest" and "their brothers the priests."[27] Many inscriptions contain formulaic phrases such as "before the God in this place," "before (the) God," or "before the Lord," which are typically associated with temple contexts.[27] One votive inscription in Hebrew notes "that which Joseph offered for his wife and his sons before the Lord in the temple."[27] One inscription refers to a "house of sacrifice," echoing terminology used for the Jerusalem Temple in the Books of Chronicles (2 Chronicles 7:12).[27] An inscription written in Paleo-Hebrew script features the Tetragrammaton, seemingly included in the phrase "the house of the Lord".[27]

Bell

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Among the findings at 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).[27]

In Jewish and Christian writings

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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 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.[28] A similar account appears in bYoma 69a, where the "Day of Mount Gerizim" is observed on the 21st of Tevet.[28] According to Ori Amitay, this story likely refers to the destruction of the Gerizim precinct by Hyrcanus.[29]

Procopius of Gaza (circa 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.[28] 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 may stem from either his lack of knowledge about its historical existence, or a deliberate attempt to undermine the Samaritan tradition.[28]

Legacy

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For Samaritans, the biblical Tabernacle is the sole legitimate sanctuary, and they assert that no lawful temple ever existed on Mount Gerizim or elsewhere.[2] Unlike Judaism, which emphasizes the centrality of the Jerusalem Temple in historical, liturgical, and theological texts, Samaritan writings largely omit the Samaritan Temple.[7] Instead, Samaritans view the archaeological findings on Mount Gerizim as remnants of administrative structures,[30][31] or of a "sacrificial compound".[31] They anticipate that the eschatological figure of the Taheb, the returner/restorer, will restore the Tabernacle rather than a temple.[30]

During the late Roman and early Byzantine periods, however, the memory of a temple may have endured among Samaritans, along with a hope for its eventual restoration.[32] This idea is supported by floor mosaics found in Samaritan synagogues, such as Khirbet Samara and el-Khirbe, which some scholars believe depict temple façades.[33] 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 the Tabernacle.[34]

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, 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.[7]

According to Richard Pummer, 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, prompting the community to focus more on the remembrance of the Tabernacle.[35] 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.[35]

See also

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References

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  1. ^ Pummer 2022, pp. 31–32.
  2. ^ a b c d e f Pummer 2022, p. 31.
  3. ^ a b Magen 2007, p. 157.
  4. ^ a b Magen 2007, pp. 158, 164.
  5. ^ a b Magen 2007, pp. 162, 164.
  6. ^ Magen 2007, pp. 167–168.
  7. ^ a b c Pummer 2024, p. 23.
  8. ^ Pummer 2022, p. 39.
  9. ^ a b c d e f Magen 2007, p. 160.
  10. ^ a b c Magen 2007, p. 158.
  11. ^ a b c d e Magen 2007, p. 182.
  12. ^ Antiquities of the Jews, 11.321–325
  13. ^ a b Magen 2007, pp. 158–160.
  14. ^ Angel 2022, p. 57.
  15. ^ Josephus, Antiquities of the Jews, 11.310, 12.255; The Jewish War, 1.62
  16. ^ a b c d Schorch 2022, p. 41.
  17. ^ Josephus, The Jewish War, 1.62–63
  18. ^ Josephus, Antiquities of the Jews, 13.254–256
  19. ^ Original text: בעשרים ואחד ביה יום הר גריזים
  20. ^ Magen 2007, pp. 161, 164, 180.
  21. ^ a b Magen 2007, p. 161.
  22. ^ Magen 2007, p. 166.
  23. ^ Magen 2007, p. 164.
  24. ^ Magen 2007, pp. 164–165.
  25. ^ a b Magen 2007, pp. 165–166.
  26. ^ Magen 2007, pp. 168–169.
  27. ^ a b c d e f Magen 2007, pp. 166–168.
  28. ^ a b c d Pummer 2024, p. 25.
  29. ^ Amitay 2007, p. 239.
  30. ^ a b Pummer 2024, p. 24.
  31. ^ a b Pummer 2022, p. 32.
  32. ^ Pummer 2024, pp. 26, 32.
  33. ^ Pummer 2024, pp. 26–28.
  34. ^ Pummer 2024, p. 36.
  35. ^ a b Pummer 2024, p. 34.

Bibliography

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  • Angel, Joseph L. (2022). "'Kinsmen" or an "Alien Race?': Jews and Samaritans from the Hasmoneans to the Mishnah". In Fine, Steven (ed.). The Samaritans: A Biblical People. Brill. pp. 53–60. ISBN 978-900446690-6.
  • Amitay, Ory (2007). "Shim'on ha-Ṣadiq in his Historical Context". Journal of Jewish Studies (58): 236–249.
  • Fine, Steven (2022). "'The Consolation of Souls, the Assurer of Hearts, and the Certainty of Truth': The Abisha Scroll". In Fine, Steven (ed.). The Samaritans: A Biblical People. Brill. pp. 15–30. ISBN 978-900446690-6.
  • Magen, Yitzhak (2007). "The Dating of the First Phase of the Samaritan Temple on Mount Gerizim in Light of the Archaeological Evidence". In Lipschits, Oded; Knoppers, Gary N.; Albertz, Rainer (eds.). Judah and the Judeans in the Fourth Century B.C.E. Penn State University Press. pp. 157–212. ISBN 978-157506580-9.
  • Pummer, Reinhard (2022). "The Samaritan Tabernacle: From Sinai to the Mountain of Blessings". In Fine, Steven (ed.). The Samaritans: A Biblical People. Brill. pp. 31–40. ISBN 978-900446690-6.
  • Pummer, Reinhard (2024). "Samaritan Synagogue Mosaics and the Mt. Gerizim Temple". In Zsengellér, József (ed.). Samaritans Through the Ages: Studies on Samaritan History, Texts, Interpretation, Linguistics and Manuscripts. Studia Samaritana. De Gruyter. ISBN 978-311143573-2.
  • Schorch, Stefan (2022). "'Woe to Those Who Exchanged the Truth for a Lie, When They Choose for Themselves a Different Place': Samaritan Perspectives on the Samaritan–Jewish Split". In Fine, Steven (ed.). The Samaritans: A Biblical People. Brill. pp. 41–52. ISBN 978-900446690-6.
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