最古老、最传统的地名，即后来在古典古代被称为“巴勒斯坦”的那片地区的地名，与迦南并无关系。

The most traditional and earliest toponyms for the area which became known in classical Antiquity as ‘Palestine’ were not related to Cana’an.

它们是Retenu（勒特努）和Djahi（扎希）这两个地名，可能被视为传统名称，如公元前14世纪埃及《辛努赫故事》中所用的那样。Retenu一词用来指称地中海东岸的地区，并分为三个次区域：北部的Amurru（阿莫鲁）；位于Amurru以南、利塔尼河以北的黎巴嫩（有时被称为“上勒特努”）；以及Djahi，即勒特努最南端的部分，指利塔尼河以南直至阿什凯隆（‘Asqalan，或许是加沙）的地区，并向东延伸至大裂谷。

They were the toponyms of Retenu and Djahi, which might be seen as traditional names, as used in the 14th century BC Egyptian story of Sinuhe.1 Retenu was used to refer to the regions along the eastern shore of the Mediterranean and was divided into three sub-regions: Amurru, in the north, Lebanon (sometimes referred to as ‘Upper Retenu’), which lay south of Amurru and north of the Litani river, and Djahi, the southernmost part of Retenu, which referred to the regions south of the Litani to Ascalon (‘Asqalan, or perhaps Gaza) and as far as the Rift Valley to the east.

对非利士人、"佩莱塞特"以及古代巴勒斯坦的传统研究路径,是通过定居殖民者的视角构建起来的。新的考古发现与铭文证据,使我们能够从土著居民的视角解读巴勒斯坦的历史。在巴勒斯坦/以色列的新考古发现,以及关于古代巴勒斯坦的铭文证据——包括刻在墙壁、神庙、纪念碑、墓碑和硬币上的文字,以及近期在阿什凯隆发掘出的、约3000年前的非利士人墓地(Ariel 2017)——都改变了我们对巴勒斯坦古代历史的理解,并催生了新的范式,彻底革新了我们关于巴勒斯坦的学术认知。巴勒斯坦一名的同源词"佩莱塞特"见于五处铭文,指公元前12世纪中叶,在拉美西斯二世和三世(埃及第十九王朝)统治时期,一个海上民族定居于巴勒斯坦南部沿海地区。拉美西斯三世时期的文献距今3200年,其中包括一段约公元前1150年的铭文,位于卢克索麦地納布神庙内拉美西斯三世的陵祭庙中。该神庙是埃及保存最完好的神庙之一。铭文提到佩莱塞特人是与拉美西斯三世作战的敌人之一(Breasted 2001: 24;另见Bruyère 1929‒1930)。拉美西斯三世统治时间为公元前1186年至前1155年。他对所谓"海上民族"的战争(约公元前1181‒1175年)

The traditional approaches to the Philistines, ‘Peleset’ and ancient Palestine have been constructed through the eyes of settler-colonisers. New archaeological discoveries and epigraphical evidence can help us read the history of Palestine through the eyes of the indigenous. New archaeological discoveries in Palestine/Israel and epigraphic evidence on ancient Palestine – carved on walls, temples, memorials, gravestones, coins and Philistine graveyards uncovered recently in Ascalon, dating to about 3000 years ago (Ariel 2017) – have all transformed our understanding of the ancient history of Palestine and have resulted in new paradigms which revolutionised our scholarly knowledge on Palestine. A cognate of the name Palestine, ‘Peleset’, is found on five inscriptions as referring to the settlement of a seafaring people along the southern Palestinian coast from the mid-12th century BC during the reigns of Ramesses II2 and III of the nineteenth Egyptian dynasty. The 3200-year-old documents from Ramesses III, including an inscription dated c. 1150 BC, at the Mortuary Temple of Ramesses III at the Medinat Habu Temple in Luxor – one of the best-preserved temples of Egypt – refers to the Peleset among those who fought against Ramesses III (Breasted 2001: 24; also Bruyère 1929‒1930), who reigned from 1186 to 1155 BC. Ramesses III’s war against the so-called ‘sea peoples’ (1181‒1175

BC) 将Peleset在地理上置于Djahi之地，即巴勒斯坦。

BC) placed Peleset, geographically, in the land of Djahi, that is Palestine.

事实上,在阿什克伦一处有3000年历史的非利士人墓地中,新的考古发现引发了关于非利士人起源的新范式,有力地表明他们并非是在青铜时代晚期侵扰南黎凡特的爱琴海掠夺者或出现在巴勒斯坦的"海上民族",而是近东的土著居民(Evian 2017;David 2017)。自19世纪以来,圣经东方学学者便将埃及语中同源的Peleset铭文与"圣经中的非利士人"联系起来。公元前8至7世纪的亚述铭文将这一南部沿海地区称为"Palashtu"或"Pilistu"。

In fact, new archaeological discoveries from a 3000-year-old Philistine graveyard in Ascalon have resulted in a new paradigm on the origins of the Philistines, firmly suggesting that they were not marauding Aegean invaders of the southern Levant or ‘sea peoples’ that appeared in Palestine in the course of the Late Bronze Age, but an indigenous population of the Near East (Evian 2017; David 2017). Since the 19th century biblical Orientalist scholars have linked the Egyptian cognate Peleset inscriptions with the ‘biblical Philistines’. Assyrian inscriptions from the 8th and 7th century refer to this southern coastal region as ‘Palashtu’ or ‘Pilistu’.

考古学和碑铭证据表明，约旦河以东的巴勒斯坦地区留存有大量阿拉伯语铭文，其中一些可追溯至罗马时代，最早的约为公元150年。事实上，巴勒斯坦地区的阿拉伯语铭文极为丰富，其中大部分属于伊斯兰早期和倭马亚时期。早在伊斯兰初期，巴勒斯坦就获得了特殊的宗教、经济和战略地位。数以百计的巴勒斯坦阿拉伯语铭文体现了该地区的历史重要性，其内容涵盖建筑、伊斯兰宗教捐献（瓦克夫）、墓志铭、营建、市场、奉献铭文、古兰经文、祈祷和祈求等极为广泛的主题。大量铭文收录于多卷本《阿拉伯铭文汇编：巴勒斯坦》（Corpus Inscriptionum Arabicarum Palaestina，Sharon 1997‒2013；van Berchem 1894）之中。

Arabic-language epigraphic evidence from Palestine east of the Jordan River is extensive, with some Arabic inscriptions dating from the Roman era and as early as 150 AD. In fact, Palestine is extremely rich in Arabic inscriptions, most of which date from the early Islamic and Umayyad periods. Already in early Islam Palestine acquired particular religious, economic and strategic importance. The historical importance of Filastin is shown in the hundreds of Palestine Arabic inscriptions which cover a huge variety of topics: architecture, Islamic religious (waqf) endowments, epitaphs, construction, markets, dedication, Quranic texts, prayers and invocations. A large collection of the inscriptions is assembled in the multivolume Corpus Inscriptionum Arabicarum Palaestina (Sharon 1997‒2013; van Berchem 1894).