as Zadok does not appear in the text of Samuel until after the conquest of Jerusalem, he was actually a Jebusite priest co-opted into the Israelite state religion. Harvard Divinity School Professor Frank Moore Cross refers to this theory as the "Jebusite Hypothesis", criticizes it extensively, but terms it the dominant view among contemporary scholars, in Canaanite Myth and Hebrew Epic: Essays in the History of the Religion of Israel. Further support for the Jebusite Hypothesis may be drawn from Zadok's participation in the conspiracy among native Jerusalemites (i.e., Jebusites), including Nathan and Bathsheba, that displaced the non-Jerusalemite senior heir to King David's throne, Adonijah, in favor of Bathsheba's son Solomon (1 Kings 2:27, 35, 39), thus highjacking the throne and succession for the party of the conspirators. Elsewhere in the Bible, the Jebusites are described in a manner that suggests that they worshipped the same God (El Elyon) as the Israelites, in the case of Melchizedek. Further support for this theory comes from the fact that other Jebusites or residents of pre-Israelite Jerusalem bore names invoking the principle or god Zedek (Tzedek) (see, for example, the names Melchizedek and Adonizedek). Under this theory the Aaronic lineage ascribed to Zadok is a later, anachronistic interpolation. Other Zadoks Zadok or Tzadok, pupil of Antigonus and possibly founder of the Sadducees, construed his teaching, "Be not like the servants who serve their masters for the sake of the wages, but be rather like those who serve without thought of receiving wages" to mean that there is no afterlife. This gives way to the Sadducee connection of Zadok the pupil of Antigonus of Sokho. Abraham Geiger, was of the opinion that the Sadducee ("Tzadoki" in Mishnaic pronunciation) sect of Judaism drew their name from Zadok, with the leaders of the sect proposed as the sons of Zadok. However, based on Rabbinic sources, the origination of the Sadducee group initiated in tandem with the Boethusian group, with their founders, Zadok and Boethus, both being individual students of the Antigonus of Sokho, who preceded the Zugot era during the Second Temple period (Avoth deRabbi Nathan 5:2). Rabbinic literature took a dim view of both the Sadducees and Boethusian groups not only due to their perceived carefree approach to keeping to written Torah and oral Torah law, but also due to their attempts to persuade common-folk to join their ranks (Sifri to Deuteronomy). Maimonides, in his