XVII asrda Falastin joy nomlari Muqaddas Kitob tanqidining yuzaga kelishiga hissa qo'shdi. XVII asrda Amsterdamlik ratsionalist yahudiy faylasufi Barux Spinoza Falastindagi va Muqaddas Kitobdagi joy nomlarini o'rganish orqali Muqaddas Yozuvlarni o'rganishga tanqidiy yondashuvni boshlab berdi. Falastindan olingan toponimlar va boshqa dalillardan foydalanib, u yahudiylar va xristianlar orasidagi standart e'tiqodga zid ravishda, Muso Tavrotni, ya'ni Ibroniy Injilining besh kitobini yozmagan, degan xulosaga keldi.

In the early modern period Palestinian place names contributed to the rise of biblical criticism. In the 17th century the rationalist Jewish philosopher Baruch Spinoza of Amsterdam initiated a critical approach to Scriptural Studies by looking at place names in Palestine and the Bible. Using toponyms from Palestine as well as other arguments, he concluded that, contrary to the standard belief among Jews and Christians, Moses did not write the Pentateuch, the five books of the Hebrew Bible.

19-asrda Falastin joy nomlari xristian fundamentalistlar va Yevropa imperialistlarining diqqatini tortdi. Muqaddas Kitob yurtiga kirib borish uchun raqobatlashgan Yevropa davlatlari qo‘lida toponimik loyihalar va Falastindagi joy nomlarini geografik jihatdan almashtirish kuchli vositalarga aylandi. Davlat homiyligidagi tadqiqotlar kuchini birinchi bo‘lib tan olib, undan foydalangan ingliz­lar Muqaddas Kitob geografiyasini "tiklanish" rejalari, qazishmalar va Falastinga mustamlakachilik yo‘li bilan kirib borish bilan bog‘lay boshladi. Britaniyaning Kerem Avraham ("Ibrohim tokzori") nomli birinchi mustamlakasi 1855-yilda Quddusdagi nufuzli Britaniya konsuli Jeyms Finn va uning rafiqasi Elizabet Anne Finn tomonidan tashkil etilgan kichik aholi punkti sifatida boshlangan. Elizabet ko‘zga ko‘ringan ingliz ibroniyshunosining qizi bo‘lib, o‘zi ham ibroniy tilida gaplashardi. Jeyms Finn 1846-yildan 1863-yilgacha Usmonli Quddusda xizmat qilgan, shaharda hukmron mavqeda bo‘lgan va 19-asr o‘rtalarida Yevropaning Falastinga kirib borishida markaziy shaxsga aylangan. U Britaniya diplomatik lavozimini xristian missionerlik faoliyati bilan birga olib borgan. Uning faoliyati Britaniya Qirollik muhandislik korpusi zobitlarining London shtab-kvartirali Falastin tadqiqot jamg‘armasi nomidan Falastinni Muqaddas Kitob asosida o‘rganishi va harbiy xaritalashi uchun yo‘l ochdi.

Palestinian place names attracted the attention of fundamentalist Christians and European imperialists in the 19th century. Toponymic projects and geographical replacing of place names in Palestine became powerful tools in the hands of the European powers which competed to penetrate the land of the Bible. The British were the first to recognise and exploit the power of state-sponsored explorations and began to link scriptural geography with ‘restorationist’ schemes, excavations and colonial penetration of Palestine. The first British colony of Kerem Avraham (‘Abraham Vineyard’) began as a small settlement founded in 1855 by the influential British Consul in Jerusalem James Finn, and his wife Elizabeth Anne Finn, the daughter of a noted English Hebrew scholar and herself a Hebrew speaker. James Finn, who served in Ottoman Jerusalem from 1846 to 1863, reigned supreme in the city and he became a central figure in the mid-19th century European penetration of Palestine. He also combined his British diplomatic job with Christian missionary activities. His activities paved the way for the biblical explorations and military mapping of Palestine by officers of the British Royal Engineering Corp on behalf of the London-based Palestine Exploration Fund.

James Finn "biblik 'restavratsionist' mafkurasini va missionerlik faoliyatini Britaniya davlat xizmati bilan birlashtirdi. U va uning rafiqasi Elizabet dastlab Londondagi "Yahudiylar orasida xristianlikni targ'ib qilish jamiyati" a'zolari edi. Shuningdek, eng muhimi, u Entoni Eshli Kuper, Shaftsberining 7-grafi, taniqli tori deputati, millenarist protestant va Viktoriya davridagi protestant sionistik "restavratsionizm" ning asosiy hissa qo'shuvchisi bilan yaqin hamkor edi. Aynan u "Yerda odamlarsiz yer, yersiz xalq uchun" degan afsonani o'ylab topgan. 1850-yillarning boshida Finn mahalliy falastinlikdan 250 funt sterlingga "Karm al-Xalili", ya'ni "al-Xalili uzumzori" nomli yerni sotib olgan."

James Finn combined biblical ‘restorationist’ ideology and missionary activities with official British civil service. He and his wife Elizabeth were originally members of the London Society for Promoting Christianity Amongst the Jews. Also, crucially, he was a close associate of Anthony Ashley Cooper, 7th Earl of Shaftesbury, a prominent Tory MP, a millennialist Protestant and a key contributor to Victorian Protestant Zionist ‘restorationism’, who invented the myth ‘A land without people, for a people without a land’. In the early 1850s Finn had purchased Karm al-Khalili, Arabic for ‘al-Khalili Vineyard’, from a local Palestinian for £250.

Al-Khalil — bu (Injil bo‘yicha) Falastinning mahalliy arabcha toponimi.

Al-Khalil is the indigenous Palestinian Arabic toponym for the (biblical)

Hebron shahri, uni ham mahalliy Falastin musulmonlari, ham Muqaddas Kitob an'analari Patriarx Ibrohim al-Xalil (Ibrohim) bilan bog'laydi; shu tariqa Finn zamonaviy Quddusdagi mustamlaka joy nomini Muqaddas Kitob an'analariga mahkam bog'lash uchun mahalliy nomdan foydalangan.

city of Hebron, a city which both local Palestinian Muslim and biblical traditions link to the Patriarch ‘Ibrahim al-Khalil’ (Abraham); thus Finn used an indigenous name to link firmly the toponym of the modern colony in Jerusalem to biblical traditions.

1967 yildagi g‘alabalardan keyin Isroil davlati Quddus haqidagi tasavvurini afsonalashtirilgan "Oltin Quddus" (Jerusalem of Gold) tushunchasiga asoslashga va yangi egallangan hududlarga nisbatan mavhum tarixiy va mafkuraviy huquqlarga murojaat qilishga majbur bo‘ldi. Shuningdek, uning da’vosi hududni kengaytirish va hukmronlikka, hamda aholi-joylashtirish mustamlakachiligi orqali "yerni qutqarish"ga tayandi. Falastin merosini o‘zlashtirish va yo‘q qilish, Falastin joylariga sionistik ibroniy mustamlakachi toponimiyasini ustma-ust qo‘yish jarayoni 1967 yildan keyin ham davom etdi. Sharqiy Quddus bosib olingandan deyarli darhol keyin Falastin multimadaniy o‘ziga xosligi va umumiy merosini ifodalagan Falastin arxeologiya muzeyi Rokfeller muzeyi deb nomlandi. Ba’zi buyumlar Isroil muzeyining G‘arbiy Quddusdagi qanoti bo‘lgan "Kitob ziyoratgohi" (ibroniycha: Hekhal Hasefer)ga olib ketildi; u yerda 1947‒1956 yillarda Qumron g‘orlarida topilgan O‘lik dengiz yozuvlarining bir qismi saqlanadi. Falastin arxeologiya muzeyi Eski shaharning shimoli-sharqiy burchagi yaqinidagi tepalik — Shayx al-Xolilining "Uzumzori" (Karm al-Shakyh) hududida joylashgan edi. Muzey Mandat davrida, Rokfeller oilasining moliyaviy yordami bilan tashkil etilgan va barpo etilgan edi.

After the 1967 conquests, the Israeli state was bound to base its conception of Jerusalem upon a mythologised entity, ‘Jerusalem of Gold’, and to invoke abstract historical and ideological rights in the newly acquired territories, as well as resting its claim on territorial expansion and domination and the ‘redemption of land’ through settler-colonisation. The same process of appropriation and erasure of Palestinian heritage and the superimposition of a Zionist Hebrew colonising toponymy on Palestinian sites continued after 1967. Almost immediately after the conquest of East Jerusalem the Palestine Archaeological Museum, which represented the multicultural identity and shared heritage of Palestine, was renamed the Rockefeller Museum. Some items were taken to the Shrine of the Book (Hebrew: Hekhal Hasefer), a wing of the Israel Museum in West Jerusalem, which houses parts of the Dead Sea Scrolls discovered in 1947‒1956 in the Qumran caves. The Palestine Archaeological Museum had been located on Karm al-Shakyh, the ‘Vineyard’ of Shaykh al-Khalili, a hill just outside the north-eastern corner of the Old City. The museum had been conceived and established during the Mandatory period, with financial support from the Rockefeller family.

U 1938-yil yanvar oyida u jamoatchilikka ochildi. Muzeyda 1890–1948-yillarda Falastinda olib borilgan qazishmalarda topilgan ko‘plab artefaktlar saqlanardi. Muzeyning qadrli boyliklari orasida al-Aqso masjididan olingan tarixiy artefaktlar hamda Muqaddas qabr cherkovidan olingan, 12-asrga (salibchilar davri) oid marmar sardobalar ham bor edi.

It was opened to the public in January 1938. The museum housed a large collection of artefacts unearthed in the excavations conducted in Palestine in 1890‒1948. Also among the museum’s prized possessions were historical artefacts from the al-Aqsa Mosque and 12th century (Crusader period) marble lintels from the Church of the Holy Sepulchre.

1966-yilgacha muzey xalqaro ishonchli vakillar kengashi tomonidan boshqarilib kelingan; keyinchalik u Iordaniya davlati tomonidan egallab olindi. 1967-yildan boshlab muzey Isroil muzeyi va Isroil Qadimiy buyumlar va muzeylar boshqarmasi (keyinchalik Isroil Qadimiy buyumlar boshqarmasi deb nomlangan) tomonidan birgalikda boshqarilmoqda.

Until 1966 the museum was run by an international board of trustees; it was then taken over by the Jordanian state. Since 1967 the museum has been jointly managed by the Israel Museum and the Israel Department of Antiquities and Museums (later renamed Israel Antiquities Authority).

Ushbu joy hozir Isroil Qadimiy Yodgorliklar Boshqarmasining shtab-kvartirasi hisoblanadi. Mandat davridagi Falastin arxeologiya muzeyi Quddus va Falastinni ko'p asrlar davomida xarakterlagan dinlar va etnik guruhlarning ijobiy xilma-xilligini hali ham aks ettirgan bo'lsa, Isroil muzeyi va Kitob ibodatxonasi Isroil Qadimiy Yodgorliklar Boshqarmasi hamda Isroilning meros sanoatining Falastinning qadimgi va zamonaviy tarixlarini yahudiylashtirish va mustamlaka qilishga qaratilgan yagona maqsadli qat'iyatini namoyon etadi.

The site is now the headquarters of the Israel Antiquity Authorities. While the Palestine Archaeological Museum of the Mandatory period still represented the positive diversity of religions and ethnicities that characterised Jerusalem and Palestine for many centuries, the Israel Museum and Shrine of the Book represent the single-minded determination by the Israel Antiquities Authority and Israel’s heritage industry to Judaise and colonise both the ancient and modern histories of Palestine.