[1] 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 the island of Delos, also dating to the same period, which mention a sanctuary on the mountain.

[2] Additionally, the first-century CE historian Josephus provides an account of the temple's founding (though inaccurately dated[3]) and its eventual destruction by Hasmonean leader John Hyrcanus c. 110 BCE.

[4] During the Persian period (5th–4th centuries BCE), a small monumental sacred complex existed at the site, featuring ashlar masonry walls, courtyards, and chambers.

[5] Persian-era finds include pottery, silver jewelry, coins, and burned bones, primarily of goats, sheep, cattle, and doves,[5] indicating sacrificial practices.

[6] The site underwent major expansion during the Hellenistic period during the reign of Antiochus III (223–187 BCE), when a large fortified town and a new sacred precinct were constructed.

[10] For Samaritans, Mount Gerizim itself is sacred,[11] and the community gathers there for the three annual pilgrimages prescribed in the Torah, most notably during Passover when they perform the traditional sheep sacrifice atop the mountain.

Sanballat, initially aligned with Darius III, later shifted his allegiance to Alexander and secured permission to build the temple by claiming it would help the king divide the nation in times of unrest.

[16] Archaeological discoveries such as tetradrachms minted in Macedonia and Sidonian didrachmas, alongside numerous coins from Ptolemy I Soter, suggest continuous habitation during this period.

[3] 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.

[2] One of them is dedicated by "the Israelites on Delos who make offerings to the temple (on) [or, to sacred] Argarizein[27] crown with a golden wreath Sarapion, son of Jason of Knossos, for his beneficence toward them.

[36] 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 the Judaean authorities as Jews.

"[37] 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.

"[38] 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 is likely that some Samaritans turned to the Jerusalem Temple after the destruction of their own.

[36] It appears that John Hyrcanus established 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.

[40] 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.

[41] In 160 CE, Roman Emperor Antoninus Pius inaugurated 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).

[43] Evidence from a Jewish [[Midrash|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.

[6] 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.

"[54] East of the sacred precinct, excavations uncovered a public building measuring approximately 11 by 12 meters, identified as the "House of Ashes"[55] 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.

[12] 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.

[59] 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.

[60] Archaeological findings from the site include large residential buildings, service structures, courtyards, oil presses, storage jars, and a variety of lamps.

[3] 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.

"[25] 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.

[73] 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.

[75] 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.

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.

[78] 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.

[79] Close to 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.