Ashdod, also called Ashdod, Asdod and Azoth, is a city in the present-day State of Israel, located on the shores of the Mediterranean Sea in the ancient region of Philistia (Land of the Philistines).
The city is remembered for having been one of the capitals of the Philistines, and for having been inhabited by Edomites, Romans and Byzantines.
Despite being a city of lesser historical importance compared to Ashkelon, Jerusalem and others in the region, it tells us a lot about the history of antiquity. In the lands surrounding the city, there are several archaeological sites dating back to the periods of Roman and Greek domination.
In this article we’ll tell you a little about its history, geography and curiosities.
History of Ashdod
The historic city of Ashdod, mentioned in the biblical text and several other historical documents, is 6 kilometers south of the modern Israeli city that bears its name.
In addition to biblical accounts, the city is mentioned at various times in local history, having been inhabited by Canaanites, Philistines, Assyrians, Edomites, Romans, Byzantines and Muslims.
According to historians, before the city was founded, the land in the area was used as pasture and as a crossing route for traders visiting the city of Ascalom, located a few kilometers to the south.
Ashdod Foundation
According to archaeological remains, there is evidence of human activity in the region since the 17th century B.C. Its first inhabitants were certainly Canaanites, descendants of Ham.
Before the Israelites and Philistines arrived in the region, the Canaanites dominated the entire coastal region from the Mediterranean Sea to the hills of Shephelah.
They founded a fortified city with stone walls and wooden and iron gates. The city gate had two entrances, which made it easier for its inhabitants to enter at times of attack.
Philistine dominion of Ashdod
Around the 16th century BC, the entire Mediterranean coastal region of Plaestina was invaded and dominated by the Philistines. The Philistines were descendants of the so-called Sea Peoples, a people originally from the Aegean Sea who migrated to the region after conflicts with the Egyptians.
With the arrival of the Philistines, the Canaanites migrated to the region of Shephelah, founding and rebuilding cities such as Eshtaol, Zorah and Lachish.
Certainly the city’s most important historical, military and political period was during Philistine rule. Ashdod soon became one of the main Philistine cities, having a king and supplying soldiers for the battles against the neighboring peoples.
During this period, the city was once again fortified, its walls extended, its gates reinforced with iron and watchtowers built along the wall.
The city was known for selling woolen fabrics and clothes. It traded with different peoples, such as the Egyptians, Syrians and Assyrians [1]. Much of the city’s trade passed through the ports of Ashkelon, a Philistine city a little further south.
Despite its proximity to the sea, the town did not have direct access to the sea. City dwellers had to walk a few kilometers to the nearest docks or travel to Ascalom to fish or drive their boats.
Ashdod resists Israeli rule
After the battles in which the Israelites conquered the Promised Land, Ashdod is mentioned as one of the cities attributed to the tribe of Judah that resisted the Israelites (Josh 11:22).
The biblical text mentions that the city was inhabited by anakim, a race of giants known for being powerful warriors. They are believed to have originated in Mesopotamia and dominated the region of Philistia while the Israelites were slaves in Egypt.
The Anakim ended up mixing among the Philistine population, becoming the main Philistine warriors.
The Philistines capture the Ark of the Covenant and take it to Ashdod
The Bible tells us that after the Philistines defeated the Israelites in a battle in the city of Ebenezer. They captured the Ark of the Covenant, which symbolized God‘s presence among the people, and took it to the temple of Dagon in Ashdod.
In the temple, the ark was placed facing the statue of Dagon. During the night, God caused the statue of Dagon to fall in front of the ark, causing it to break.
In fear of the Lord, the inhabitants of the city demanded that their leaders send the ark to another city. So the ark was removed from Ashdod and taken to Gath.
In Gath, God put a plague on the inhabitants of the city. Understanding that the plague had come because of the Israelite ark, the citizens demanded that it be moved again. From Gath they took the ark to Ekron, a Philistine city on the border with Israel.
In Ekron, God caused tumors and sores to appear among the citizens of the city, who rebelled against their leaders.
After the Ark of the Covenant had been in Philistine territory for seven months, the leaders of the people decided to return the ark to Israel. So they prepared a cart, put the ark on it, along with some pieces of gold, and sent it to Beth Shemesh, in the tribe of Judah.
“The Philistines sent these golden tumors to the Lord as a trespass offering: one for Ashdod, one for Gaza, one for Ashkelon, one for Gath and one for Ekron.”
1 Samuel 6:17 (NIV)
Destruction of Ashdod by the Egyptians and rebuilding by the Philistines
A few years after the Ark of the Covenant was captured, in 950 BC, Ashdod was destroyed by Egyptian forces during the reign of Pharaoh Siamun. [2]
It is not known for sure what led to the war between the Egyptians and the Philistines in the 10th century BC, however it is recognized that during the war Pharaoh sent troops by sea who landed in Philistia and destroyed the city of Ashdod [2].
Although there are historical records of the destruction of the city, some scholars believe that this war between the Egyptians and the Philistines never took place. Since the Bible gives no account of this event, which is so important historically, there are also no Philistine records describing this defeat.
Historians who argue that there was a war between the Egyptians and the Philistines in 950 BC maintain that the city of Ashdod was destroyed at the end of the battle and that it was only rebuilt in 815 BC [2], during the reigns of Joash in Judah and Jehu in Israel.
King Uzziah of Judah conquers Ashdod
During the reign of Uzziah, king of Judah, there was a great war between the Jews and the Philistines. On that occasion, Judah proved stronger and managed to take over some Philistine cities and break down their walls.
Among the cities dominated by Uzziah were Gath, Jabneh and Ashdod. It is believed that Jewish rule in the region lasted until the reign of Ahaz.
Amos prophesies against Ashdod
During this same period, the prophet Amos prophesied the destruction of several Philistine cities, including Ashdod and Ashkelon (Am 1:8).
Assyrian rule of Ashdod
With the rise of the Assyrian Empire in 722 BC, all the lands from Sephela to the Mediterranean Sea were seized by the empire and part of its population taken captive to Mesopotamia.
In the early years of Assyrian domination there was a great revolt on the part of the local peoples. According to historians, after the departure of the governor Azuri, brother of the Assyrian king, the Jews, Philistines, Edomites and Moabites formed a coalition against their rulers and attacked the city of Ashdod, regaining control of it. [3]
This rebellion was led by Yamani, a Philistine commander who became the ruler of Ashdod for a short time.
Yamani ‘s brief reign in Ashdod
During the rebellion the local people expelled the new Assyrian governor Ahi-Miti [3] and the city of Ashdod became the main defense point of the territory and the capital of a local kingdom.
This small kingdom, ruled by the Philistine king Yamani, controlled all the local villages until Gath [3].
Although they managed to expel their rulers, this kingdom failed to establish itself as a local force and was soon subjugated by the Assyrians again.
Sargon II regains control of Ashdod
In 711 BC, the Assyrian king Sargon II sent his troops to regain control of the region. After a few battles, the Assyrians once again dominated the region and partially destroyed the city of Ashdod [4][5].
Due to the rebellion, the Assyrians decided to control Philistia directly, they forced the migration of the local population to other regions of the empire and King Yamani fled to Egypt. [4]
According to some historians, Yamani was found by the pharaoh of Egypt who sent him to Assyria to be tried by King Sargon II. [4]
Mitinti and Akhimilki government over Ashdod
Due to its regional importance, the Assyrian government established a local government vassal to the Assyrian capital. Mitinti, a Philistine, was put in charge of the region and answered directly to Sennacherib, the Assyrian king at the time.
After Mitinti‘s death, Akhimilki was appointed local governor of the city.
Zephaniah prophesies against Ashdod
While Josiah was reigning over Judah, the prophet Zephaniah declared the ruin of the Philistine cities. In his prophecy, the prophet declared that the main Philistine cities, Ashdod, Ashkelon, Ekron and Gath, would be destroyed and abandoned.
Zephaniah declared that the ancient Philistine cities would become pastures for the Jews.
Pharaoh Psammetichus I besieges Ashdod
During the end of Assyrian rule in Canaan, Pharaoh Psammetha I launched a major attack against the Assyrian forces in the region of Philistia.
According to the Greek historian Herodotus, the Egyptian army besieged the city of Ashdod, called Azotus by the historian, until they overran it and left it almost in ruins [7]. The population of the city was reduced to a few families, since most of the citizens died as a result of the siege and the battles.
Jeremiah refers to the remnants of the city (Jer 25:20), when he prophesies that Israel would be sent to all the neighboring nations, referring to the fact that God would take the people captive far away from Judah.
“to Pharaoh king of Egypt, and to his servants, and to his princes, and to all his people, and to all the mixed people, and to all the kings of the land of Uz, and to all the kings of the land of the Philistines, and to Ashkelon, and to Gaza, and to Ekron, and to the remnant of Ashdod.”
Jeremiah 25:19-20 (ARA)
Destruction of Ashdod by the Babylonians
During the rise of the Babylonian Empire in 605 BC over Canaan, King Nebuchadnezzar II invaded the Philistine cities and destroyed Ashdod [8].
The population of the city was taken captive to the capital Babylon and the city was left completely in ruins and abandoned.
Reconstruction of Ashdod by the Persians
After the fall of Babylon and the Persian domination of the ancient region of the Philistines in 539 BC, the city of Ashdod was rebuilt and reopened by the local people.
Prophet Nehemiah condemns Jews who married residents of Ashdod
After finishing the reconstruction of the walls and gates of Jerusalem, Nehemiah condemned the mixed marriages performed by the Jews, who married the women of Ashdod (Neh 13:23).
Zechariah prophesies against Ashdod
During the period of Persian domination, the prophet Zechariah prophesied against the ancient Philistine cities. The prophet declared that the city of Ashdod would be inhabited by a bastard people (Zech 9:6).
Over the years, as a fulfillment of the prophecy, the city of Ashdod, as well as the whole of Philistia, came to be inhabited by the Edomites, descendants of Jacob’s brother Esau.
The Edomites founded a kingdom called Idumea, which means “land of the Edomites”. They lived in the region until the Roman rise and rule over Canaan, being vassals of the dominant empires, Persians, Greeks and Romans.
Greek and Seleucid domination of Ashdod
With the conquest of the Macedonian Empire over the Persian Empire after the Battle of Gaugamela in 331 BC, the entire region of Philistia fell under the Macedonian rule of Alexander the Great.
With Alexander’s death, the city, along with all of Philistia, became part of the Seleucid Empire.
During this period, Ashdod came to be called Azoto, or Azotus Mesogaios (“Azoto of the interior”), the same name that the Egyptians used to refer to the city. [9]
The city has retained some of its relevance, being one of the main cities in the region, important thanks to the commerce carried out in its area.
Azotus Paralios
During this period, a small town formed on the Mediterranean coast near the city. Due to its proximity to Ashdod, historians such as Flavius Josephus have often confused the two cities. [10]
This village came to be called Azotus Paralios, or Ashdod-by-the-Sea. This village became the modern city of Ashdod [11].
Revolt of the Maccabees
During the Maccabean revolt, between 167 BC and 160 BC, the city was conquered and partially destroyed by Judas Maccabaeus [10].
Despite their conquest, the Maccabees were unable to establish permanent rule in the city, which continued to be governed by the Idumeans.
In 147 BC Jonathan Maccabeus, brother of Judas Maccabeus, invaded the city again. During the invasion, his army destroyed the temple of Dagon [12]. Some historians believe that the temple of Dagon was destroyed in retaliation for the Philistines having stolen the Ark of the Covenant in the time of the judge Eli (1 Sam 6).
Brief Jewish domination
With the rise of the Asmonean Empire, the city passed from Idumean to Asmonean rule.
Until the rule of Alexander Jannaeus of Judea, Ashdod maintained a certain regional relevance. But during the governments of Hyrcanus II and Aristobulus II, the city was partially destroyed and lost its local influence. [10]
Roman rule over Azoto/Ashdod
Shortly after dominating Palestine in 63 BC, the Roman general Pompey restored the independence of each of the ancient Philistine cities, including Ashdod [10].
In 55 BC, the general Aulus Gabinius rebuilt Azoto, along with many other unwalled cities in Palestine. [9][10]
During this period Azoto became known as Hippinos, which means “land of the riders”, referring to the fact that the city became a center for equestrianism and the training of riders. [9]
Reign of Herod the Great
Herod the Great came to control all of Palestine, which included the ancient kingdoms of Israel and Judah, part of the lands of Gilead, and ancient Philistia.
In order not to dominate all the cities and regions directly, Herod shared control of some cities and regions with his relatives. The city of Azoto, for example, was given to his sister Salome [13].
Apostle Philip in Azoto
As recorded in Acts 8:40, after baptizing the Ethiopian eunuch, the apostle Philip was transferred to the city of Azotus. The Bible doesn’t record what the apostle did in the city, but it’s possible that God used him to preach the word in the region and lead many people to Christ.
First Jewish-Roman War
During the First Jewish-Roman War, between 66 and 77 AD, the city of Ashdod was entirely inhabited by Jews. As a result, it was the scene of a number of battles and was targeted by Vespasian‘s Roman troops.
Byzantine domain of Azoto/Ashdod
In the last centuries of the Roman Empire, the city of Azotus gradually lost its relevance to its neighbor Azotus Paralios.
Azotus Paralios grew in strength and regional relevance, becoming one of the main commercial centers in Palestine. Like Ascalom to the south, it was one of the main Palestinian ports, used by inland cities to trade with Egypt, Greece and other regions.
Although Azoto/Ashdod lost some of its political power, it remained active until the 7th century AD. During the Council of Chalcedon in 451 AD, for example, the city made its presence felt by sending Heraclitus, the city’s bishop, as a representative.
Over time, the town became a simple village, used as a home by the few local farmers and workers. Azotus Paralios came to rival Ascalom as the most important city in the region.
With Muslim domination in the 7th century AD, the Christians were expelled from the city and the Muslims began to use it as a home for their own farmers and traders. At times of attack, its population had to flee to Azotus Paralios for refuge.
Disappearance of Nitrogen/Ashdod
From this moment on, there are no more mentions of the city of Azotus, formerly Ashdod, in history. All references to Azotus are to its neighbor Azotus Paralios. The ancient Philistine city completely lost its importance and ended up forgotten by history.
Azotus Paralios took its name and came to rule over it, making it a small, remote town. Because of this, many confuse the history of the ancient Philistine city of Ashdod with the history of Azotus, the modern city of Ashdod.
It is believed that this village was destroyed during the destruction of Azotus Paralios by the Muslims in the 12th century AD.
Creation of the modern city of Ashdod
After the destruction of the ancient town of Azotus and the destruction of Azotus Paralios, a small village was formed from the remnants of the region. The village of Isdud was inhabited by Arabs throughout the period of Ottoman rule and during the existence of the British Mandate of Palestine.
With the creation of the State of Israel in 1948, the town became the scene of battles between Palestinians, Israelis and Egyptians. After the conflicts, it became the modern city of Ashdod.
1948 Arab-Israeli War
During the First Arab-Israeli War, which took place in 1948 as a result of the creation of the State of Israel.
The small town of Islud was occupied by the Egyptian army, which began a major assault on the Israeli forces.
From the village, the Egyptians managed to delay the Israeli advance. Between May and October 1948, the Egyptians destroyed a lot of Israeli war equipment, destroyed tactical formations and managed to hold on to their territory. Until they received a heavy bombardment, which forced them to retreat and leave their positions. [14]
The few remaining people in the city were driven by Israeli force to the south, into the Gaza Strip. [15]
Founding of the modern Ashdod
With the end of the conflicts between Palestinians and Israelis, and the peace agreement between the two nations. The new State of Israel created a plan to rehabilitate the ancient Philistine cities.
The modern city of Ashdod was founded in 1956, a few years after the Muslims left the region.
Archaeological site of Ashdod
The ruins of the ancient city of Ashdod have become an archaeological site, called Tel-Ashdod. This archaeological site is located a few kilometers from present-day Ashdod.
Since the 1960s, the State of Israel has encouraged archaeological research at the site. In partnership with
Since the 1960s, the Israel Antiquities Authority (IAA), in partnership with other research institutions such as the Pittsburgh Theological Seminary (PTS), has sent and supported researchers to the region. [16][17]
Geography, climate and other characteristics
Ashdod is located in a region with Mediterranean characteristics, with forests and rivers, but it also has some desert characteristics, with sand dunes and sometimes arid climates.
Ashdod weather
The city has a mostly Mediterranean climate and is warm most of the year. Its winters are relatively cold and very rainy.
Due to its proximity to the sea, the humidity in the region is high, which favors local planting and grazing. Its soil is rich in minerals and well soaked.
Ashdod economy
In biblical times, the city was known for its trade and agriculture. It was one of the main Philistine cities, one of the richest, with a king and a strong government.
The Philistines had a great capacity for handling iron. Because of this, they made and sold iron weapons to neighboring nations.
Meaning of the name “Ashdod“
The name “Ashdod” comes from the Hebrew Ashdod (אַשְׁדּוֹד), and means “fortress” or “place of strength”.
Learn more
[Podcast] BTCast 191 – Canaan Series the others. Bibotalk.
[Podcast] BTCast 168 – The others in the Bible. Bibotalk.
[Video] WHAT ARE THE ORIGINS OF THE PEOPLES? Arabs, Israelites, Moabites, Philistines, and much more! Israel with Aline.
Sources
[1] B.Frenkel (1990). The Philistines (in Hebrew). Israel: Society for the Protection of Nature in Israel, Ashdod branch. p. 119. ULI Sysno. 005093624. [2] Ash, Paul S (November 1999). David, Solomon and Egypt: A Reassessment (JSOT Supplement). Sheffield Academic Press. pp. 38-46.”
[3] J. Kaplan (1990). Yamani stronghold in Ashdod-Yam (in Hebrew). Israel: Society for the Protection of Nature in Israel, Ashdod branch. p. 125. ULI Sysno.
[4] Kahn, Dan’el (2001). “The Inscription of Sargon II at Tang-i Var and the Chronology of Dynasty 25”. Orientalia. 70 (1). Gregorian Biblical Press: 1-18.
[5] Price, Massoume (2001). “A brief history of Iranian Jews”. Iran Chamber Society. Archived from the original on September 30, 2007.
Other sources
[6] NAVEH, JOSEPH. “Writing and Scripts in Seventh-Century B.C.E. Philistia: The New Evidence from Tell Jemmeh.” Israel Exploration Journal, vol. 35, no. 1, Israel Exploration Society, 1985, pp. 8-21
[7] Herodotus, ii. 157
[8] O. Kolani; B. Raanan; M. Brosh; S. Pipano (1990). Events calendar in Israel and Ashdod (in Hebrew). Israel: Society for the Protection of Nature in Israel, Ashdod branch. p. 79. ULI Sysno.
[9] Raphael Patai (1999). The Children of Noah: Jewish Seafaring in Ancient Times. Princeton University Press. pp. 144-145.
[10] Josephus Flavius. “The Antiquities of the Jews”.
[11] S. Piphano (1990). Ashdod-Yam in the Byzantine period (in Hebrew). Israel: Society for the Protection of Nature in Israel, Ashdod branch. p. 143. ULI Sysno.
[12] S. Shapira (1990). Battle of Ashdod (147BC) (in Hebrew). Israel: Society for the Protection of Nature in Israel, Ashdod branch. p. 135. ULI Sysno.
[13] Rogers, Guy MacLean (2021). For the Freedom of Zion: the Great Revolt of Jews against Romans, 66-74 CE. New Haven: Yale University Press. pp. 44, 281, 293.
[14] Yehudah Ṿalakh (2003). Battle Sites in the Land of Israel (in Hebrew). Israel: Carta. p. 24.
[15] “From Isdud to Ashdod: One man’s immigrant dream; another’s refugee nightmare”. International Middle East Media Center. April 13, 2006.
[16] Moshe Dothan, Ashdod VI: The Excavations of Areas H and K (1968-1969) (Iaa Reports) (v. 6), Israel Antiquities Authority, 2005.
[17] M. Dothan and David Noel Freedman, Ashdod I, The First Season of Excavations 1962, Atiqot, vol. 7, Israel Antiquities Authority, 1967.
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