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The Samaritan list of high priests can be dated back to Adam, while the worship on Gerizim is understood never to have ceased as 'they have never been removed from Mount Gerizim'. Gaster in fact argues here against the Samaritan self-understanding that they had been removed three times: in the time of Saul, at the exile and finally in the time of the Jewish king Simon. These removals, however, caused no break with tradition. 52 I do not wish to engage myself in a lengthy discussion about Gaster's presentation and judgment of Samaritan literature, but some few remarks must be made.

1-8; Ezek. 15-28; 40-^8; 2 Chron. ; Pss. 78; 87. 104. Coggins, Samaritans and Jews, p. 81: 'Indirectly however, the Old Testament evidence is of value in two ways. First it is clear that tension between North and South in Israel goes back to a very early date. Such tension is a recurrent theme even in the period of the United Monarchy, and probably goes back at least to the time of the Judges. It is not our purpose here to explore its origins, but it is clear that there is some link between the tension and that which later developed between Jews and Samaritans.

489-538 (507-509) rejected Cross's reconstruction for not only having construed the results but also their presuppositions. M. Williamson, 'Sanballat', ABD, V, pp. 973-75 points to the obvious problem, that formerly Rowley ('Sanballat and the Samaritan Temple') and Mowinckel (Studien zu dem Buck Ezra-Nehemia II: Die Nehemia-Denkschrift [Oslo: SUNVAO, 1964]) had noted that Josephus did not place his account about the son-in-law of Sanballat in the time of Nehemiah but rather in the time of Alexander the Great, and that it has not been proven that 'the Sanballat of Josephus proves to be Sanballat the III'.

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