Ancient Ashdod holds a central place as a city-state of significant historical and archaeological significance. Situated south of modern Ashdod, between the industrial area “Ad Halom” in the Be’er Tovia Regional Council and Highway 4. Rising approximately 15 meters above ground level and covering 380 dunams, the mound stands about 4 kilometers from the coastline on the edge of a sand dune. The upper city, spanning about 80 dunams, likely occupied the ancient “Via Maris.” The Ashdod mound has yielded layers of settlement from the Middle Bronze Age to the Byzantine period. Nearby sites such as Tel Mor and Ashdod-Yam were used as ports of Ashdod. Some scholars claim that all historical references to Ashdod in the 6th-7th centuries BC actually refer to Ashdod-Yam, which replaced Ashdod as a central city. During the Ottoman period, a large Muslim village named Isdud thrived here.
Ashdod is mentioned in Ancient Near Eastern texts and the Bible. During the Late Bronze Age, 22 individuals from Ashdod (under the name Atdadu) are mentioned by name in documents from the city of Ugarit, primarily as wool merchants. Surprisingly, Ashdod is absent from the Al-Amarna letters of the 14th century BC, possibly due to its direct subjugation by Egypt. The city is also mentioned under the name “Asdudu” as one of the kingdoms in the southern Levant in Assyrian writings from the 7th-8th centuries BC.
In the Bible, Ashdod is mentioned 18 times. Initially noted as one of the three cities where giants remained during Joshua’s conquest (Joshua 11:22), it later emerged as one of the five Philistine cities unconquered by the Israelites, despite being allocated to the tribe of Judah. The Ashdodites are described as worshipping the god Dagon, as detailed in the capture of the Ark of the Covenant by the Philistines in the book of Samuel (1 Samuel 5). The Assyrian conquest of the city by Sargon and the Judean conquest during the time of King Uzziah are also mentioned in Isaiah and Amos, respectively, with the last mention of Ashdod occurring during the Persian period (Nehemiah 13:24).
Research History
Nine seasons of excavations were conducted at Tel Ashdod between 1962-1972, initially as a joint project involving the Pittsburgh Theological Seminary, the Pittsburgh Carnegie Museum, and the Antiquities Authority. Subsequently, the latter two entities continued the project. Directors of the excavations included D.N. Freedman (until 1965) and Moshe Dothan. Findings from the excavations indicate that settlement at the site began in the Middle Bronze Age III and continued through various periods, including the Late Bronze Age, Iron Age, Persian, Hellenistic, Roman, and Byzantine periods. Evidence of earlier human activity (Chalcolithic period) was also found at the site, though not of permanent settlement.
In 2003-2004, additional excavations near Tel Ashdod were conducted by the Antiquities Authority under the direction of Daniel Varga, Elena Kogan-Zehavi, and Pirhiya Nahshoni. These excavations revealed further findings, including a compound believed to have been used by the Assyrian governor during the time of Sargon II, as well as furnaces from the Hellenistic period and tombs from the late Roman period.
Canaanite Ashdod
During the Middle Bronze Age, Ashdod emerged as a significant urban center along the southern coast of the Levant. Its strategic location facilitated trade networks linking Egypt, Mesopotamia, and the Aegean world, making it a thriving center for trade and cultural exchange. The city’s remains included defensive walls, residences, and industrial facilities. In the Late Bronze Age, Ashdod played a crucial role in Egyptian territory, with an inscription found on the lintel of the palace at Tel Ashdod referring to a viceroy named “Yithiri.” The palace served as an administrative center with an Egyptian garrison.
Philistine Ashdod in the Iron Age I
The transition from the Late Bronze Age to the Iron Age I saw violent destruction attributed to the Philistines’ entry into Canaan. After this destruction, Ashdod became one of the five main cities of the Philistines, alongside Gaza, Ashkelon, Gath, and Ekron. Archaeological excavations at Tel Ashdod revealed a distinct Philistine presence characterized by unique pottery styles, architectural features, and religious objects. This period of Philistine occupation reflects a process of cultural assimilation and interaction with native Canaanite populations while maintaining their identity. The Philistines incorporated elements of Canaanite culture into their own, resulting in a dynamic fusion of traditions and customs. The excavations revealed an expansion of the Philistine city during this period, including the construction of a central temple to the Philistine god Dagon. Ashdod was destroyed once again in the middle of the 10th century BC, with various research attributing the destruction to conflicts with King David or to Egyptian occupation. The city was repopulated by the Philistines in the 9th century BC.
Iron Age II, the Neo-Assyrian period (around the 7th-8th century BC)
Following the Assyrian conquest at the end of the 8th century BC, Ashdod became a protectorate of the Neo-Assyrian Empire. Excavations at Tel Ashdod revealed evidence of administrative buildings, military facilities, and imperial inscriptions, indicating the city’s integration into the Assyrian network. During this period, Ashdod’s inhabitants rebelled twice against the Assyrians, as depicted in reliefs of Sargon II. The city briefly fell under Babylonian rule before passing to Persian control in 539 BC. From this period, archaeological finds include an administrative building, jewels, and an ostracon detailing the allocation of wine to a person named “Zebediah.”
The Hellenistic and Roman periods (4th century BC-4th century AD) and beyond
Alexander the Great conquered Ashdod in 332 BC and renamed it “Azotus Mesogaias” (Ashdod of the land), distinguishing it from Ashdod-Yam, referred to as “Azotus Paralios” (Ashdod on the coast). Initially under Ptolemaic rule, the city came under Seleucid control in 220 BC after the Battle of Panium. Under Hellenistic rule, Ashdod experienced significant revitalization, with Greek and Roman influences permeating society. Archaeological excavations at Tel Ashdod revealed extensive construction works, some of which overlaid Persian and Iron Age layers. Notable finds include miniature stone altars, figurines, coins, and weapons.
During the early Roman period, including Herod’s rule, Ashdod flourished and was renamed “Azotus Hipinos” (Ashdod of the Horsemen). However, the city was apparently destroyed during the Jewish rebellion against the Romans. Finds from subsequent periods are sparse. During the Ottoman period and until 1948, a Muslim village named “Isdud” thrived on the site, with remnants of its buildings visible today on the hilltop.
The archaeological and historical discoveries at ancient Ashdod, spanning various periods and sites such as Tel Ashdod, Tel Mor, and Ashdod-Yam, have provided valuable insights into the city’s urban development, cultural interactions, and geopolitical significance within the ancient Levant—from its origins as a Canaanite stronghold in the Bronze Age to its role as a Philistine city-state and later as a Hellenistic-Roman urban center.
Sources:
Dothan, M. 1992. Why was Ashdod not Mentioned in New Kingdom Sources? Eretz-Israel: Archaeological, Historical and Geographical Studies 23. pp. 51-54
Dothan, M. “Ashdod”. New Encyclopedia of Archaeological Excavations in the Holy Land 1 by Stern, Ephraim. 93–102
Kogan-Zehavi, E. “Ashdod”: An update to Vol. 1, pp. 93–102. New Encyclopedia of Archaeological Excavations in the Holy Land 5 (supplement) by Stern, Ephraim. 1573-1565
Ben Sholom. D. 2005. ” Material Culture”. Ashdod VI Book Subtitle: The Excavations of Areas H and K (1968-1969).