The Philistine era in Ashkelon began in the early 12th century. Nearly 600 years later, in 604, it ended when the Babylonian king Nebuchadnezzar conquered the city and took its elite into exile (Jer. 47:5); 20 years later a similar fate befell Jerusalem.
For centuries pilgrims, adventurers, and archaeologists have visited, plundered, and studied Ashkelon, where Roman columns and Fatimid ramparts still stand. Among the finds of the current excavation, led by Lawrence E. Stager, is a small silver-plated statue of a bull calf, dating from the 16th century. This physical evidence for the use of bovine iconography in Canaanite religion sheds light on the background of a number of biblical passages which mention the cultic use of bull or calf images (Exod. 32; 1 Kgs. 12:28; Hos. 8:5).
Throughout its history, Ashkelon’s status as the major port of the southern Palestinian coast lent the city a cosmopolitan and diverse character. Ashkelon was famous in antiquity for its sweet onions; the word “scallion” comes from the Latin name of the city.

“ASHKELON,” Eerdmans Dictionary of the Bible, 113-114.

Prophecy about Ashkelon

Thus says the LORD: “For three transgressions of Gaza, and for four, I will not revoke the punishment, because they carried into exile a whole people to deliver them up to Edom. So I will send a fire upon the wall of Gaza, and it shall devour her strongholds.

I will cut off the inhabitants from Ashdod, and him who holds the scepter from Ashkelon; I will turn my hand against Ekron, and the remnant of the Philistines shall perish, says the Lord GOD.

Thus says the LORD: “For three transgressions of Tyre, and for four, I will not revoke the punishment, because they delivered up a whole people to Edom, and did not remember the covenant of brotherhood. So I will send a fire upon the wall of Tyre, and it shall devour her strongholds.

Amos 1:6–10 ESV

n the OT Ashdod was a place where some of the Anakim remained during the time of Joshua (Josh. 11:22). As one of the five chief cities of the Philistines, it stood yet to be possessed by Joshua (Josh. 13:3), who allocated it to the tribe of Judah (Josh. 15:46-47). David subdued the Philistines, implicitly including Ashdod (2 Sam. 5:25; 8:1), but it was not described as under Israel’s control until Uzziah (783–742 B.C.) captured it (2 Chron. 26:8). Perhaps the most infamous contact between Ashdod and Israel is reported in 1 Sam. 4–6 when the Philistines defeated the army of Israel in battle, killed the two sons of Eli, Hophni and Phinehas, and captured the ark of the covenant. See Anak, Anakim.

“ASHDOD,” Holman Illustrated Bible Dictionary, paragraph 1629.

The conquest of northern Canaan was complete; this passage summarizes Joshua’s achievements. Verses 18–20 state the historical and theological justification for the conquest: the Canaanites (with the exception of the Gibeonites) had refused to make peace with Israel, for God had hardened their hearts so that he might destroy them without mercy. (On the justification for their extermination, see note on 6:17.) It is note-worthy that in 11:22 no mention is made of the Philistines, who had not yet migrated to Gaza, Gath and Ashdod. This is an incidental indicator of the age of the narrative, refuting contemporary critical theories that date the book much later.

Ted Cabal, ed., The Apologetics Study Bible, Nashville: Holman Bible Publishers, 2007, paragraph 2023.

And the LORD visited Sarah as he had said, and the LORD did unto Sarah as he had spoken. For Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him. And Abraham called the name of his son that was born unto him, whom Sarah bare to him, Isaac. And Abraham circumcised his son Isaac being eight days old, as God had commanded him. And Abraham was an hundred years old, when his son Isaac was born unto him. And Sarah said, God hath made me to laugh, so that all that hear will laugh with me. And she said, Who would have said unto Abraham, that Sarah should have given children suck? for I have born him a son in his old age. And the child grew, and was weaned: and Abraham made a great feast the same day that Isaac was weaned. 

And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking. Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac. And the thing was very grievous in Abraham’s sight because of his son. And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. And also of the son of the bondwoman will I make a nation, because he is thy seed. 

And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba. And the water was spent in the bottle, and she cast the child under one of the shrubs. And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against him, and lift up her voice, and wept. And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. And he dwelt in the wilderness of Paran: and his mother took him a wife out of the land of Egypt.

Genesis 21:1–21 KJV

And the LORD visited Sarah as he had said, and the LORD did unto Sarah as he had spoken. For Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him. And Abraham called the name of his son that was born unto him, whom Sarah bare to him, Isaac. And Abraham circumcised his son Isaac being eight days old, as God had commanded him. And Abraham was an hundred years old, when his son Isaac was born unto him. And Sarah said, God hath made me to laugh, so that all that hear will laugh with me. And she said, Who would have said unto Abraham, that Sarah should have given children suck? for I have born him a son in his old age. And the child grew, and was weaned: and Abraham made a great feast the same day that Isaac was weaned. 

And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking. Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac. And the thing was very grievous in Abraham’s sight because of his son. And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. And also of the son of the bondwoman will I make a nation, because he is thy seed. 

And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba. And the water was spent in the bottle, and she cast the child under one of the shrubs. And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against him, and lift up her voice, and wept. And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. And he dwelt in the wilderness of Paran: and his mother took him a wife out of the land of Egypt.

Genesis 21:1–21 KJV

The name given to an important well, and also to the local town and district (Gn. 21:14; Jos. 19:2). The present town lies 77 km SW of Jerusalem and approximately midway between the Mediterranean and the S part of the Dead Sea. There are several wells in the vicinity, the largest 3.75 m in diameter. The digging of this well involved cutting through 5 m of solid rock. On one stone of the masonry lining the shaft Conder found a date indicating that repairs had been carried out in the 12th century AD. At the time of his visit in 1874, it was 11 m to the surface of the water.
Excavations at Tel es-Sabaʿ, 5 km W of the town, have revealed a planned and fortified town of the Judaean monarchy. A well outside the gateway is dated to the 12th century BC by the excavator, and associated with Abraham, setting the stories of the Patriarchs after the Israelite conquest. There is no evidence to support this speculation. No pottery of Bronze Age date has been found at the site, nor anything to prove the place’s ancient name. Iron Age pottery has been found in the modern town (Bir es-Sebaʿ), which was called Berosaba in Roman times, and may yet prove to be the patriarchal site.
The meaning of the name is given in Gn. 21:31, ‘The well of seven’ (i.e. lambs). The alternative interpretation, ‘The well of the oath’, arises through a misunderstanding of the use of the Heb. word for ‘therefore’, which can refer only to an antecedent statement (Gn. 11:9 is not really an exception), and a mistranslation of the Heb. particle ki by ‘because’, whereas it here introduces an independent temporal clause and should be rendered ‘when’, or even ‘then’. The antecedent statement tells why it was done; this clause, when it was done. (for a similar use of ki, cf. Gn. 24:41; cf. König, Heb. Syntax, 387 h.) The explanation of the alleged second account of the naming of the well by Isaac (Gn. 26:33) is given in v. 18: ‘And Isaac dug again the wells of water which had been dug in the days of Abraham his father; for the Philistines had stopped them after the death of Abraham; and he gave them the names which his father had given them.’ Since the digging of a well was often a major achievement, filial respect alone would insist that the work of a great father would be thus remembered. In v. 33 the actual wording is: ‘He called it Shibah.’ The use here of the feminine of the numeral may merely express the numerical group, roughly equivalent to ‘It, of the seven’.
Beersheba has many patriarchal associations. Abraham spent much time there (Gn. 22:19). It was probably a part of Palestine without an urban population, since the seasonal nature of the pasturage would not have been conducive to settled conditions. From here he set out to offer up Isaac. Isaac was dwelling here when Jacob set out for Harran (Gn. 28:10). On his way through to Joseph in Egypt, Jacob stopped here to offer sacrifices (Gn. 46:1). In the division of the land it went to the tribe of Simeon (Jos. 19:2).
In the familiar phrase ‘from Dan to Beersheba’ (Jdg. 20:1, etc.) it denoted the southernmost place of the land. The town owed its importance to its position on the trade-route to Egypt.
The reference to it in Amos (5:5 and 8:14) indicates that it had become a centre for undesirable religious activities.

“Beersheba,” NBD, 126-127.

Historic settlement mounds, known as tels, are characteristic of the flatter lands of the eastern Mediterranean, particularly in Lebanon, Syria, Israel and eastern Turkey. Of more than 200 such mounds in Israel, the three sites of Megiddo, Hazor and Beer Sheba are representative of those that contain substantial remains of cities with biblical connections, and are strongly associated with events portrayed in the bible.

The three tels extend across the State of Israel; Tel Hazor in the north, near the Sea of Galilee; Tel Megiddo 50 kilometres to the south west; and Tel Beer Sheba near the Negev Desert in the south.

The three sites reflect the wealth and power of Bronze and Iron Age cities in the fertile biblical lands. This was based on, and achieved through, a centralized authority that had control of trade routes to the north east and south; connecting Egypt to Syria and Anatolia to Mesopotamia, and the creation and management of sophisticated and technologically advanced water collection systems. Together, these tels reflect the key stages of urban development in the region.

They are also representative of the large, multi-layered occupation of single sites that persisted for several millennia until the 6th century BCE, and particularly reflect in their final flowering the formative stages of biblical history from the 12th to 6th century BCE. With their impressive remains of palaces, fortifications and urban planning, they offer key material manifestations of the biblical epoch.

Integrity

All components of the tels are included in the property. The three tels have preserved substantial remains of cities from the Bronze and Iron Age with biblical connection. Each tel relates to the overall property through its temples, fortifications and gate system, palaces, water systems, town planning and prominence in the Bible. None of the attributes are under threat.

Authenticity

All three tels have been generally left untouched and intact since their decline, and subsequent abandonment, between the 10th and 4th centuries BCE. Over time they have retained their authenticity, and acquired the characteristic appearance of a conical shape, with a flattish top, protruding above the surrounding countryside. From the beginning of the 20th century Tel Hazor and Tel Megiddo have been the subject of archaeological investigation, with Tel Beer Sheba being first excavated during the 1960's.
In the interests of safety and interpretation, some interventions have been made to the water systems at all three sites, but these do not seriously affect the authenticity of the overall system.

At Tel Hazor an unconventional approach was taken to dismantle and rebuild a storehouse and residential building elsewhere on site. These two Iron Age buildings had been excavated in the 1950's and had remained exposed to deterioration on an "island" as excavation work proceeded into earlier archaeological levels. This action was considered justified as it also permitted the completion of the site excavation, and the consolidation of earlier evidence around and beneath the two structures.

Source: UNESCO

History of Jaffa in the Maccabean’s period

The men of Joppa, having treacherously drowned some 200 Jews, Judas Maccabeus fell upon the town “and set the haven on fire by night, and burned the boats, and put to the sword those that had fled thither” (2 Macc 12:3 ff). Jonathan took the city, in which Apollonius had placed a garrison (1 Macc 11:47 ff). It was not easy to hold, and some years later it was captured again by Simon, who garrisoned the place, completed the harbor and raised the fortifications (1 Macc 12:36 f; 13:11; 14:5–34). It is recorded as part of Simon’s glory that he took it “for a haven, and made it an entrance for the isles of the sea,” the Jews thus possessing for the first time a seaport through which commerce might be fully developed. It was taken by Pompey and joined to the province of Syria (Ant., XIV, iv, 4; BJ, I, vii, 7). Caesar restored it to the Jews under Hyrcanus (Ant., XIV, x, 6). It was among the cities given by Antony to Cleopatra (XV, iv, 1). Caesar added it to the kingdom of Herod (vii. 3; BJ, I, xx, 3), and at his death it passed to Archelaus (Ant., XVII, xi, 4; BJ, II, vi, 3). At his deposition it was attached to the Roman province. The inhabitants were now zealous Jews, and in the Roman wars it suffered heavily. After a massacre by Cestius Gallus, in which 8,400 of the people perished, it was left desolate. Thus it became a resort of the enemies of Rome, who turned pirates, and preyed upon the shipping in the neighboring waters. The place was promptly captured and destroyed by Vespasian. The people took to their boats, but a terrific storm burst upon them, dashing their frail craft to pieces on the rocks, so that vast numbers perished (BJ, III, ix, 2–4). At a later time it was the seat of a bishopric. During the Crusades it had a checkered history, being taken, now by the Christians, now by the Moslems. It was captured by the French under Kleber in 1799. It was fortified by the English, and afterward extended by the Turks (Baedeker, Palestine, 130).

“Unto them of Zidon also and Tyre they gave carrs, that they should bring cedar trees from Libanus, which should be brought by floats to the haven of Joppa, according as it was commanded them by Cyrus king of the Persians. And he pitched his tents against Joppa: but; they of Joppa shut him out of the city, because Apollonius had a garrison there. Then Jonathan laid siege unto it: whereupon they of the city let him in for fear: and so Jonathan won Joppa. Then Jonathan met the king with great pomp at Joppa, where they saluted one another, and lodged. Simon also went forth, and passed through the country unto Ascalon, and the holds there adjoining, from whence he turned aside to Joppa, and won it. Also he sent Jonathan the son of Absolom, and with him a great power, to Joppa: who casting out them that were therein remained there in it. And as he was honourable in all his acts, so in this, that he took Joppa for an haven, and made an entrance to the isles of the sea, Moreover he fortified Joppa, which lieth upon the sea, and Gazera, that bordereth upon Azotus, where the enemies had dwelt before: but he placed Jews there, and furnished them with all things convenient for the reparation thereof.) Furthermore he sent unto him Athenobius, one of his friends, to commune with him, and say, Ye withhold Joppa and Gazera; with the tower that is in Jerusalem, which are cities of my realm. And whereas thou demandest Joppa and Gazera, albeit they did great harm unto the people in our country, yet will we give thee an hundred talents for them. Hereunto Athenobius answered him not a word; Now when Apollonius the son of Menestheus was sent into Egypt for the coronation of king Ptolemeus Philometor, Antiochus, understanding him not to be well affected to his affairs, provided for his own safety: whereupon he came to Joppa, and from thence to Jerusalem: The men of Joppa also did such an ungodly deed: they prayed the Jews that dwelt among them to go with their wives and children into the boats which they had prepared, as though they had meant them no hurt. And when the town was shut up, he went backward, as if he would return to root out all them of the city of Joppa.”

1 Esdras 5:55; 1 Maccabees 10:75–76; 11:6; 12:33; 13:11; 14:5, 34; 15:28, 35; 2 Maccabees 4:21; 12:3, 7 KJVA

Lydda, (strife), the Greek form of the name, (Acts 9:32, 35, 38) which appears in the Hebrew records as LOD a town of Benjamin, founded by Shamed or Shamer. (1 Chronicles 8:12; Ezra 2:33; Nehemiah 7:37; 11:35) It is still called Lidd or Ludd, and stands in part of the great maritime plain which anciently bore the name of Sharon. It is nine miles from Joppa, and is the first town on the northernmost of the two roads between that place and Jerusalem. The watercourse outside the town is said still to bear the name of Abi-Butrus (Peter), in memory the apostle. It was destroyed by Vespasian, and was probably not rebuilt till the time of Hadrian, when it received the name of Diospois. When Eusebius wrote (A.D. 320-330) Diospolis was a well-known and much-frequented town. The modern town is, for a Mohammedan place, buy and prosperous.

“Lydda,” A Dictionary of the Bible, paragraph 4388.

Nothing could be more graphic and simple than this narration, or more touching than the incident itself. Amid the array of solemn and stately events which are moving before us, it is dropped in, like a flower in the forest. It opens a vista through the larger events of history, and lets in light upon the social sorrows of the early saints, awakening a closer sympathy between our hearts and theirs. We see here enacted among them scenes with which we are familiar, when one who has been noted for good works sickens and dies: the same anxiety felt by all; the same desire for the presence of him who had been their religious counselor; the same company of weeping sisters, and brethren standing by in mournful silence. As each good deed of the departed is recounted by some sobbing voice, and the garments “which she made while she was with us,” to clothe the poor, are held up to view, how the eyes gush! how the heart swells! These are sacred hours. The labors of a whole life of piety are pouring their rich influence, unresisted, into softened hearts. How blessed are the dead who die in the Lord! They rest from their labors, but their works do follow them, still working while they are at rest. When Peter came into the company of weeping disciples, he seems to stand once more beside his master, as once he and all who were with him wept with Mary and Martha over the tomb of Lazarus. But he remembers that his compassionate master is now in heaven. With deep solemnity, he motions the mourners all aside. He is left alone with the dead, and the company without have hushed their sobs into silent suspense. He kneels down and prays. How the heart turns to God beside the bed of death! How fervent our prayers are then! The prayer of faith is heard. The eyes of the dead are opened, and the faith and hope which glowed in them ere they were closed are in them now. She sees the loved apostle, and rises to a sitting posture. He takes her by the hand, raises her to the feet, and calls in her friends. Who can describe the scene, when brothers and sisters in the flesh and in the Lord, wild with conflicting emotions, rushed in to greet the loved one recovered from the dead! And if that is indescribable, what shall we say or think of that scene when all the sainted dead shall rise in glory, and greet each there on the shores of life? May Christ our Savior help us to that day! We have no Peter now, to wake up our sleeping sisters, and give them back to us; but we do not regret it, for we remember that Dorcas had to die again, and we would not wish to weep again, as we have wept over the dying bed, and the fresh sods of the silent grave. We would rather let them sleep on in the arms of Jesus, till both we and they shall rise to die no more.

John W. McGarvey, A Commentary on Acts of Apostles, 7th, Altamonte Springs: OakTree Software, 1999, paragraph 902.

History of Jaffa in the Maccabean’s period

The men of Joppa, having treacherously drowned some 200 Jews, Judas Maccabeus fell upon the town “and set the haven on fire by night, and burned the boats, and put to the sword those that had fled thither” (2 Macc 12:3 ff). Jonathan took the city, in which Apollonius had placed a garrison (1 Macc 11:47 ff). It was not easy to hold, and some years later it was captured again by Simon, who garrisoned the place, completed the harbor and raised the fortifications (1 Macc 12:36 f; 13:11; 14:5–34). It is recorded as part of Simon’s glory that he took it “for a haven, and made it an entrance for the isles of the sea,” the Jews thus possessing for the first time a seaport through which commerce might be fully developed. It was taken by Pompey and joined to the province of Syria (Ant., XIV, iv, 4; BJ, I, vii, 7). Caesar restored it to the Jews under Hyrcanus (Ant., XIV, x, 6). It was among the cities given by Antony to Cleopatra (XV, iv, 1). Caesar added it to the kingdom of Herod (vii. 3; BJ, I, xx, 3), and at his death it passed to Archelaus (Ant., XVII, xi, 4; BJ, II, vi, 3). At his deposition it was attached to the Roman province. The inhabitants were now zealous Jews, and in the Roman wars it suffered heavily. After a massacre by Cestius Gallus, in which 8,400 of the people perished, it was left desolate. Thus it became a resort of the enemies of Rome, who turned pirates, and preyed upon the shipping in the neighboring waters. The place was promptly captured and destroyed by Vespasian. The people took to their boats, but a terrific storm burst upon them, dashing their frail craft to pieces on the rocks, so that vast numbers perished (BJ, III, ix, 2–4). At a later time it was the seat of a bishopric. During the Crusades it had a checkered history, being taken, now by the Christians, now by the Moslems. It was captured by the French under Kleber in 1799. It was fortified by the English, and afterward extended by the Turks (Baedeker, Palestine, 130).

“Unto them of Zidon also and Tyre they gave carrs, that they should bring cedar trees from Libanus, which should be brought by floats to the haven of Joppa, according as it was commanded them by Cyrus king of the Persians. And he pitched his tents against Joppa: but; they of Joppa shut him out of the city, because Apollonius had a garrison there. Then Jonathan laid siege unto it: whereupon they of the city let him in for fear: and so Jonathan won Joppa. Then Jonathan met the king with great pomp at Joppa, where they saluted one another, and lodged. Simon also went forth, and passed through the country unto Ascalon, and the holds there adjoining, from whence he turned aside to Joppa, and won it. Also he sent Jonathan the son of Absolom, and with him a great power, to Joppa: who casting out them that were therein remained there in it. And as he was honourable in all his acts, so in this, that he took Joppa for an haven, and made an entrance to the isles of the sea, Moreover he fortified Joppa, which lieth upon the sea, and Gazera, that bordereth upon Azotus, where the enemies had dwelt before: but he placed Jews there, and furnished them with all things convenient for the reparation thereof.) Furthermore he sent unto him Athenobius, one of his friends, to commune with him, and say, Ye withhold Joppa and Gazera; with the tower that is in Jerusalem, which are cities of my realm. And whereas thou demandest Joppa and Gazera, albeit they did great harm unto the people in our country, yet will we give thee an hundred talents for them. Hereunto Athenobius answered him not a word; Now when Apollonius the son of Menestheus was sent into Egypt for the coronation of king Ptolemeus Philometor, Antiochus, understanding him not to be well affected to his affairs, provided for his own safety: whereupon he came to Joppa, and from thence to Jerusalem: The men of Joppa also did such an ungodly deed: they prayed the Jews that dwelt among them to go with their wives and children into the boats which they had prepared, as though they had meant them no hurt. And when the town was shut up, he went backward, as if he would return to root out all them of the city of Joppa.”

1 Esdras 5:55; 1 Maccabees 10:75–76; 11:6; 12:33; 13:11; 14:5, 34; 15:28, 35; 2 Maccabees 4:21; 12:3, 7 KJVA

More information about Jaffa

The modern Yafo is built on a rocky mound 116 ft. high, at the edge of the sea. A reef of rocks runs parallel to the shore a short distance out. It may be rounded in calm weather by lighter vessels, and it affords a certain amount of protection. There is a gap in the reef through which the boats pass that meet the steamers calling here. In time of storm the passage is dangerous. On one of these rocks Perseus is said to have rescued the chained Andromeda from the dragon. Yafa is a prosperous town, profiting much by the annual streams of pilgrims who pass through it on their way to visit the holy places in Israel. A good trade is done with Egypt, Syria and Constantinople. Soap, sesame, wheat and oranges are the chief exports. The famous gardens and orange groves of Jaffa form one of the main sights of interest. The Christians and the Moslems have rival traditions as to the site of the house of Simon the tanner. The remains of the house of Tabitha are also pointed out. From Jaffa to Jerusalem the first railway in Israel was built.

“Joppa,” ISBE, paragraph 32960.

This name Dorcas in Greek, was Tabitha in Hebrew or Syriac, as Acts 9:36. Accordingly, some of the manuscripts set it down here Tabetha or Tabeta. Nor can the contest in Josephus be made out but by supposing the reading to have been this: “The son of Tabitha; which, in the language of our country, denotes Dorcas,” [or a doe]. Josephus Notes.

Joppa was the home of Dorcas, a believer woman known for her gracious and generous deeds. At her death the Christians of Joppa called for Simon Peter, who with the command “Tabitha, get up”, restored her to life.

“JOPPA,” Holman Illustrated Bible Dictionary, paragraph 9829.

Nothing could be more graphic and simple than this narration, or more touching than the incident itself. Amid the array of solemn and stately events which are moving before us, it is dropped in, like a flower in the forest. It opens a vista through the larger events of history, and lets in light upon the social sorrows of the early saints, awakening a closer sympathy between our hearts and theirs. We see here enacted among them scenes with which we are familiar, when one who has been noted for good works sickens and dies: the same anxiety felt by all; the same desire for the presence of him who had been their religious counselor; the same company of weeping sisters, and brethren standing by in mournful silence. As each good deed of the departed is recounted by some sobbing voice, and the garments “which she made while she was with us,” to clothe the poor, are held up to view, how the eyes gush! how the heart swells! These are sacred hours. The labors of a whole life of piety are pouring their rich influence, unresisted, into softened hearts. How blessed are the dead who die in the Lord! They rest from their labors, but their works do follow them, still working while they are at rest. When Peter came into the company of weeping disciples, he seems to stand once more beside his master, as once he and all who were with him wept with Mary and Martha over the tomb of Lazarus. But he remembers that his compassionate master is now in heaven. With deep solemnity, he motions the mourners all aside. He is left alone with the dead, and the company without have hushed their sobs into silent suspense. He kneels down and prays. How the heart turns to God beside the bed of death! How fervent our prayers are then! The prayer of faith is heard. The eyes of the dead are opened, and the faith and hope which glowed in them ere they were closed are in them now. She sees the loved apostle, and rises to a sitting posture. He takes her by the hand, raises her to the feet, and calls in her friends. Who can describe the scene, when brothers and sisters in the flesh and in the Lord, wild with conflicting emotions, rushed in to greet the loved one recovered from the dead! And if that is indescribable, what shall we say or think of that scene when all the sainted dead shall rise in glory, and greet each there on the shores of life? May Christ our Savior help us to that day! We have no Peter now, to wake up our sleeping sisters, and give them back to us; but we do not regret it, for we remember that Dorcas had to die again, and we would not wish to weep again, as we have wept over the dying bed, and the fresh sods of the silent grave. We would rather let them sleep on in the arms of Jesus, till both we and they shall rise to die no more.

John W. McGarvey, A Commentary on Acts of Apostles, 7th, Altamonte Springs: OakTree Software, 1999, paragraph 902.

History of Jaffa in the Maccabean’s period

The men of Joppa, having treacherously drowned some 200 Jews, Judas Maccabeus fell upon the town “and set the haven on fire by night, and burned the boats, and put to the sword those that had fled thither” (2 Macc 12:3 ff). Jonathan took the city, in which Apollonius had placed a garrison (1 Macc 11:47 ff). It was not easy to hold, and some years later it was captured again by Simon, who garrisoned the place, completed the harbor and raised the fortifications (1 Macc 12:36 f; 13:11; 14:5–34). It is recorded as part of Simon’s glory that he took it “for a haven, and made it an entrance for the isles of the sea,” the Jews thus possessing for the first time a seaport through which commerce might be fully developed. It was taken by Pompey and joined to the province of Syria (Ant., XIV, iv, 4; BJ, I, vii, 7). Caesar restored it to the Jews under Hyrcanus (Ant., XIV, x, 6). It was among the cities given by Antony to Cleopatra (XV, iv, 1). Caesar added it to the kingdom of Herod (vii. 3; BJ, I, xx, 3), and at his death it passed to Archelaus (Ant., XVII, xi, 4; BJ, II, vi, 3). At his deposition it was attached to the Roman province. The inhabitants were now zealous Jews, and in the Roman wars it suffered heavily. After a massacre by Cestius Gallus, in which 8,400 of the people perished, it was left desolate. Thus it became a resort of the enemies of Rome, who turned pirates, and preyed upon the shipping in the neighboring waters. The place was promptly captured and destroyed by Vespasian. The people took to their boats, but a terrific storm burst upon them, dashing their frail craft to pieces on the rocks, so that vast numbers perished (BJ, III, ix, 2–4). At a later time it was the seat of a bishopric. During the Crusades it had a checkered history, being taken, now by the Christians, now by the Moslems. It was captured by the French under Kleber in 1799. It was fortified by the English, and afterward extended by the Turks (Baedeker, Palestine, 130).

“Unto them of Zidon also and Tyre they gave carrs, that they should bring cedar trees from Libanus, which should be brought by floats to the haven of Joppa, according as it was commanded them by Cyrus king of the Persians. And he pitched his tents against Joppa: but; they of Joppa shut him out of the city, because Apollonius had a garrison there. Then Jonathan laid siege unto it: whereupon they of the city let him in for fear: and so Jonathan won Joppa. Then Jonathan met the king with great pomp at Joppa, where they saluted one another, and lodged. Simon also went forth, and passed through the country unto Ascalon, and the holds there adjoining, from whence he turned aside to Joppa, and won it. Also he sent Jonathan the son of Absolom, and with him a great power, to Joppa: who casting out them that were therein remained there in it. And as he was honourable in all his acts, so in this, that he took Joppa for an haven, and made an entrance to the isles of the sea, Moreover he fortified Joppa, which lieth upon the sea, and Gazera, that bordereth upon Azotus, where the enemies had dwelt before: but he placed Jews there, and furnished them with all things convenient for the reparation thereof.) Furthermore he sent unto him Athenobius, one of his friends, to commune with him, and say, Ye withhold Joppa and Gazera; with the tower that is in Jerusalem, which are cities of my realm. And whereas thou demandest Joppa and Gazera, albeit they did great harm unto the people in our country, yet will we give thee an hundred talents for them. Hereunto Athenobius answered him not a word; Now when Apollonius the son of Menestheus was sent into Egypt for the coronation of king Ptolemeus Philometor, Antiochus, understanding him not to be well affected to his affairs, provided for his own safety: whereupon he came to Joppa, and from thence to Jerusalem: The men of Joppa also did such an ungodly deed: they prayed the Jews that dwelt among them to go with their wives and children into the boats which they had prepared, as though they had meant them no hurt. And when the town was shut up, he went backward, as if he would return to root out all them of the city of Joppa.”

1 Esdras 5:55; 1 Maccabees 10:75–76; 11:6; 12:33; 13:11; 14:5, 34; 15:28, 35; 2 Maccabees 4:21; 12:3, 7 KJVA

More information about Jaffa

The modern Yafo is built on a rocky mound 116 ft. high, at the edge of the sea. A reef of rocks runs parallel to the shore a short distance out. It may be rounded in calm weather by lighter vessels, and it affords a certain amount of protection. There is a gap in the reef through which the boats pass that meet the steamers calling here. In time of storm the passage is dangerous. On one of these rocks Perseus is said to have rescued the chained Andromeda from the dragon. Yafa is a prosperous town, profiting much by the annual streams of pilgrims who pass through it on their way to visit the holy places in Palestine. A good trade is done with Egypt, Syria and Constantinople. Soap, sesame, wheat and oranges are the chief exports. The famous gardens and orange groves of Jaffa form one of the main sights of interest. The Christians and the Moslems have rival traditions as to the site of the house of Simon the tanner. The remains of the house of Tabitha are also pointed out. From Jaffa to Jerusalem the first railway in Palestine was built.

“Joppa,” ISBE, paragraph 32960.

This name Dorcas in Greek, was Tabitha in Hebrew or Syriac, as Acts 9:36. Accordingly, some of the manuscripts set it down here Tabetha or Tabeta. Nor can the contest in Josephus be made out but by supposing the reading to have been this: “The son of Tabitha; which, in the language of our country, denotes Dorcas,” [or a doe]. Josephus Notes.

Joppa was the home of Dorcas, a believer woman known for her gracious and generous deeds. At her death the Christians of Joppa called for Simon Peter, who with the command “Tabitha, get up”, restored her to life.

“JOPPA,” Holman Illustrated Bible Dictionary, paragraph 9829.

History of Jaffa in the Maccabean’s period

The men of Joppa, having treacherously drowned some 200 Jews, Judas Maccabeus fell upon the town “and set the haven on fire by night, and burned the boats, and put to the sword those that had fled thither” (2 Macc 12:3 ff). Jonathan took the city, in which Apollonius had placed a garrison (1 Macc 11:47 ff). It was not easy to hold, and some years later it was captured again by Simon, who garrisoned the place, completed the harbor and raised the fortifications (1 Macc 12:36 f; 13:11; 14:5–34). It is recorded as part of Simon’s glory that he took it “for a haven, and made it an entrance for the isles of the sea,” the Jews thus possessing for the first time a seaport through which commerce might be fully developed. It was taken by Pompey and joined to the province of Syria (Ant., XIV, iv, 4; BJ, I, vii, 7). Caesar restored it to the Jews under Hyrcanus (Ant., XIV, x, 6). It was among the cities given by Antony to Cleopatra (XV, iv, 1). Caesar added it to the kingdom of Herod (vii. 3; BJ, I, xx, 3), and at his death it passed to Archelaus (Ant., XVII, xi, 4; BJ, II, vi, 3). At his deposition it was attached to the Roman province. The inhabitants were now zealous Jews, and in the Roman wars it suffered heavily. After a massacre by Cestius Gallus, in which 8,400 of the people perished, it was left desolate. Thus it became a resort of the enemies of Rome, who turned pirates, and preyed upon the shipping in the neighboring waters. The place was promptly captured and destroyed by Vespasian. The people took to their boats, but a terrific storm burst upon them, dashing their frail craft to pieces on the rocks, so that vast numbers perished (BJ, III, ix, 2–4). At a later time it was the seat of a bishopric. During the Crusades it had a checkered history, being taken, now by the Christians, now by the Moslems. It was captured by the French under Kleber in 1799. It was fortified by the English, and afterward extended by the Turks (Baedeker, Palestine, 130).

“Unto them of Zidon also and Tyre they gave carrs, that they should bring cedar trees from Libanus, which should be brought by floats to the haven of Joppa, according as it was commanded them by Cyrus king of the Persians. And he pitched his tents against Joppa: but; they of Joppa shut him out of the city, because Apollonius had a garrison there. Then Jonathan laid siege unto it: whereupon they of the city let him in for fear: and so Jonathan won Joppa. Then Jonathan met the king with great pomp at Joppa, where they saluted one another, and lodged. Simon also went forth, and passed through the country unto Ascalon, and the holds there adjoining, from whence he turned aside to Joppa, and won it. Also he sent Jonathan the son of Absolom, and with him a great power, to Joppa: who casting out them that were therein remained there in it. And as he was honourable in all his acts, so in this, that he took Joppa for an haven, and made an entrance to the isles of the sea, Moreover he fortified Joppa, which lieth upon the sea, and Gazera, that bordereth upon Azotus, where the enemies had dwelt before: but he placed Jews there, and furnished them with all things convenient for the reparation thereof.) Furthermore he sent unto him Athenobius, one of his friends, to commune with him, and say, Ye withhold Joppa and Gazera; with the tower that is in Jerusalem, which are cities of my realm. And whereas thou demandest Joppa and Gazera, albeit they did great harm unto the people in our country, yet will we give thee an hundred talents for them. Hereunto Athenobius answered him not a word; Now when Apollonius the son of Menestheus was sent into Egypt for the coronation of king Ptolemeus Philometor, Antiochus, understanding him not to be well affected to his affairs, provided for his own safety: whereupon he came to Joppa, and from thence to Jerusalem: The men of Joppa also did such an ungodly deed: they prayed the Jews that dwelt among them to go with their wives and children into the boats which they had prepared, as though they had meant them no hurt. And when the town was shut up, he went backward, as if he would return to root out all them of the city of Joppa.”

1 Esdras 5:55; 1 Maccabees 10:75–76; 11:6; 12:33; 13:11; 14:5, 34; 15:28, 35; 2 Maccabees 4:21; 12:3, 7 KJVA

More information about Jaffa

The modern Yafo is built on a rocky mound 116 ft. high, at the edge of the sea. A reef of rocks runs parallel to the shore a short distance out. It may be rounded in calm weather by lighter vessels, and it affords a certain amount of protection. There is a gap in the reef through which the boats pass that meet the steamers calling here. In time of storm the passage is dangerous. On one of these rocks Perseus is said to have rescued the chained Andromeda from the dragon. Yafa is a prosperous town, profiting much by the annual streams of pilgrims who pass through it on their way to visit the holy places in Palestine. A good trade is done with Egypt, Syria and Constantinople. Soap, sesame, wheat and oranges are the chief exports. The famous gardens and orange groves of Jaffa form one of the main sights of interest. The Christians and the Moslems have rival traditions as to the site of the house of Simon the tanner. The remains of the house of Tabitha are also pointed out. From Jaffa to Jerusalem the first railway in Palestine was built.

“Joppa,” ISBE, paragraph 32960.

History of Jaffa in the Maccabean’s period

The men of Joppa, having treacherously drowned some 200 Jews, Judas Maccabeus fell upon the town “and set the haven on fire by night, and burned the boats, and put to the sword those that had fled thither” (2 Macc 12:3 ff). Jonathan took the city, in which Apollonius had placed a garrison (1 Macc 11:47 ff). It was not easy to hold, and some years later it was captured again by Simon, who garrisoned the place, completed the harbor and raised the fortifications (1 Macc 12:36 f; 13:11; 14:5–34). It is recorded as part of Simon’s glory that he took it “for a haven, and made it an entrance for the isles of the sea,” the Jews thus possessing for the first time a seaport through which commerce might be fully developed. It was taken by Pompey and joined to the province of Syria (Ant., XIV, iv, 4; BJ, I, vii, 7). Caesar restored it to the Jews under Hyrcanus (Ant., XIV, x, 6). It was among the cities given by Antony to Cleopatra (XV, iv, 1). Caesar added it to the kingdom of Herod (vii. 3; BJ, I, xx, 3), and at his death it passed to Archelaus (Ant., XVII, xi, 4; BJ, II, vi, 3). At his deposition it was attached to the Roman province. The inhabitants were now zealous Jews, and in the Roman wars it suffered heavily. After a massacre by Cestius Gallus, in which 8,400 of the people perished, it was left desolate. Thus it became a resort of the enemies of Rome, who turned pirates, and preyed upon the shipping in the neighboring waters. The place was promptly captured and destroyed by Vespasian. The people took to their boats, but a terrific storm burst upon them, dashing their frail craft to pieces on the rocks, so that vast numbers perished (BJ, III, ix, 2–4). At a later time it was the seat of a bishopric. During the Crusades it had a checkered history, being taken, now by the Christians, now by the Moslems. It was captured by the French under Kleber in 1799. It was fortified by the English, and afterward extended by the Turks (Baedeker, Palestine, 130).

“Unto them of Zidon also and Tyre they gave carrs, that they should bring cedar trees from Libanus, which should be brought by floats to the haven of Joppa, according as it was commanded them by Cyrus king of the Persians. And he pitched his tents against Joppa: but; they of Joppa shut him out of the city, because Apollonius had a garrison there. Then Jonathan laid siege unto it: whereupon they of the city let him in for fear: and so Jonathan won Joppa. Then Jonathan met the king with great pomp at Joppa, where they saluted one another, and lodged. Simon also went forth, and passed through the country unto Ascalon, and the holds there adjoining, from whence he turned aside to Joppa, and won it. Also he sent Jonathan the son of Absolom, and with him a great power, to Joppa: who casting out them that were therein remained there in it. And as he was honourable in all his acts, so in this, that he took Joppa for an haven, and made an entrance to the isles of the sea, Moreover he fortified Joppa, which lieth upon the sea, and Gazera, that bordereth upon Azotus, where the enemies had dwelt before: but he placed Jews there, and furnished them with all things convenient for the reparation thereof.) Furthermore he sent unto him Athenobius, one of his friends, to commune with him, and say, Ye withhold Joppa and Gazera; with the tower that is in Jerusalem, which are cities of my realm. And whereas thou demandest Joppa and Gazera, albeit they did great harm unto the people in our country, yet will we give thee an hundred talents for them. Hereunto Athenobius answered him not a word; Now when Apollonius the son of Menestheus was sent into Egypt for the coronation of king Ptolemeus Philometor, Antiochus, understanding him not to be well affected to his affairs, provided for his own safety: whereupon he came to Joppa, and from thence to Jerusalem: The men of Joppa also did such an ungodly deed: they prayed the Jews that dwelt among them to go with their wives and children into the boats which they had prepared, as though they had meant them no hurt. And when the town was shut up, he went backward, as if he would return to root out all them of the city of Joppa.”

1 Esdras 5:55; 1 Maccabees 10:75–76; 11:6; 12:33; 13:11; 14:5, 34; 15:28, 35; 2 Maccabees 4:21; 12:3, 7 KJVA

More information about Jaffa

The modern Yafo is built on a rocky mound 116 ft. high, at the edge of the sea. A reef of rocks runs parallel to the shore a short distance out. It may be rounded in calm weather by lighter vessels, and it affords a certain amount of protection. There is a gap in the reef through which the boats pass that meet the steamers calling here. In time of storm the passage is dangerous. On one of these rocks Perseus is said to have rescued the chained Andromeda from the dragon. Yafa is a prosperous town, profiting much by the annual streams of pilgrims who pass through it on their way to visit the holy places in Palestine. A good trade is done with Egypt, Syria and Constantinople. Soap, sesame, wheat and oranges are the chief exports. The famous gardens and orange groves of Jaffa form one of the main sights of interest. The Christians and the Moslems have rival traditions as to the site of the house of Simon the tanner. The remains of the house of Tabitha are also pointed out. From Jaffa to Jerusalem the first railway in Palestine was built.

“Joppa,” ISBE, paragraph 32960.

The first civilisation in this area was a small town settled by Phoenicians in the 6th or 5th century BC and was named Reshef after Resheph, the Canaanite god of fertility and underworld. Arsuf also was part of the Persian Empire and was governed from Sidon. Phoenicians of Reshef(Apollonia) produced precious purple dye, derived from murex mollusks, which they exported to the Aegean sea region.

During the Hellenistic period Resheph was an important anchorage port, it was ruled by Greek Seleucids and was renamed to Apollonia, as the Greeks identified the Phoenician God Reshef with Apollo.

In the Roman period the town area and population increased. It was an important village between Jaffa and Caesarea Maritima along of ancient Via Maris, the most important roman road in the Mediterranean coast.

In 113 AD the city was destroyed partially by an earthquake, but restored quickly. The crusaders built the harbour and export species and other products to Italy and North Africa.

In the Byzantine period the city cover an area of 280,000 m2. Between the 5th and 6th century AD Apollonia was the second largest city in the Plain of Sharon, after Caesarea, Christian and Samaritans inhabited the village.