在18世纪的数十年间,以加利利为基地的达希尔·阿尔-乌马尔自治政权(与法国和英国的贸易往来尤为增多)实际上将加利利与从黎巴嫩到加沙的整个巴勒斯坦沿海地区连接起来。因此,毫不奇怪,整个19世纪,欧洲的游记(“巴勒斯坦游记”)、旅行指南、宗教论著、小说、朝圣者的记述和地图等共同作用,清楚地区分了“巴勒斯坦”与“叙利亚”,并在实际上将历史上的巴勒斯坦/圣地视为一个独立的国家。此外,在整个19世纪,对欧洲和俄国的旅行者与朝圣者而言,巴勒斯坦与圣地是同义词,可以互换使用。这种同义关系并不包括叙利亚,这使巴勒斯坦与其以北的叙利亚判然有别。19世纪,宗教复兴主义与狂热的弥赛亚式民族主义相结合,“回归圣经”运动以及对巴勒斯坦的“重新发现”席卷了欧洲和俄国。此外,在19世纪的欧洲和俄国东方学中,“巴勒斯坦”与“圣地/Terra Sancta/耶稣之地”也可以互换使用。这种浸透着新约故事的宗教政治式的巴勒斯坦观,使巴勒斯坦/圣地在人们看来与叙利亚和黎巴嫩截然不同,也使加利利(耶稣的诞生地,以及新约中许多故事的发生场景)

For many decades in the 18th century the Galilee-based autonomous regime of Dhaher al-ʿUmar – with its increased trade links with France and Britain in particular – effectively linked the Galilee with the entire Palestinian coast from Lebanon to Gaza. It is not surprising, therefore, that throughout the 19th century the combined effect of European travelogues (‘travels in Palestine’), guide books, religious treatises, novels, pilgrims’ accounts and maps made a clear distinction between ‘Palestine’ and ‘Syria’ and treated historic Palestine/Holy Land for all practical purposes as a separate country. Moreover, throughout the 19th century for European and Russian travellers and pilgrims Palestine and the Holy Land were synonymous and interchangeable. This synonymy did not include Syria, which made Palestine sharply distinct from Syria to the north. In the 19th century religious revivalism, combined with feverish messianic nationalism, ‘back to the Bible’ movements and ‘rediscovery’ of Palestine, swept across Europe and Russia. Moreover, in European and Russian Orientalisms of the 19th century ‘Palestine’ and the ‘Holy Land/Terra Sancta/the land of Jesus’ were interchangeable. This religio-political perception of Palestine, steeped in the stories of the New Testament, made Palestine/the Holy Land seem sharply distinct from Syria and Lebanon and made the Galilee (the birthplace of Jesus and the scene of many of the stories of the New Testament)