what part of Egypt did Jesus call Palestine? is this war biblical?

Rejoice not thou, whole Palestina, because the rod of him that smote thee is broken: for out of the serpent's root shall come forth a cockatrice, and his fruit shall be a fiery flying serpent.

And the firstborn of the poor shall feed, and the needy shall lie down in safety: and I will kill thy root with famine, and he shall slay thy remnant

Howl, O gate; cry, O city; thou, whole Palestina, art dissolved: for there shall come from the north a smoke, and none shall be alone in his appointed times.

What shall one then answer the messengers of the nation? That the LORD hath founded Zion, and the poor of his people shall trust in it.

¶ For, behold, in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem,

I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people and for my heritage Israel, whom they have scattered among the nations, and parted my land

And they have cast lots for my people; and have given a boy for an harlot, and sold a girl for wine, that they might drink.

Yea, and what have ye to do with me, O Tyre, and Zidon, and all the coasts of Palestine? will ye render me a recompence? and if ye recompense me, swiftly and speedily will I return your recompence upon your own head;

Because ye have taken my silver and my gold, and have carried into your temples my goodly pleasant things:

The children also of Judah and the children of Jerusalem have ye sold unto the Grecians, that ye might remove them far from their border.

Behold, I will raise them out of the place whither ye have sold them, and will return your recompence upon your own head:

And I will sell your sons and your daughters into the hand of the children of Judah, and they shall sell them to the Sabeans, to a people far off: for the LORD hath spoken it.

Proclaim ye this among the Gentiles; Prepare war, wake up the mighty men, let all the men of war draw near; let them come up:

The LORD also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the LORD will be the hope of his people, and the strength of the children of Israel.

When Palestine Meant Israel, David Jacobson, BAR 27:03, May/Jun 2001.

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As early as the Histories of Herodotus, written in the second half of the fifth century B.C.E., the term Palaistinê is used to describe not just the geographical area where the Philistines lived, but the entire area between Phoenicia and Egypt—in other words, the Land of Israel. Herodotus, who had traveled through the area, would have had firsthand knowledge of the land and its people. Yet he used Palaistinê to refer not to the Land of the Philistines, but to the Land of Israel. His understanding of the geographical extent of Palestine is reflected in his reference to the population of Palaistinê as being circumcised.2 However, the Philistines, as we know from the Bible, were uncircumcised. The Israelites, of course, were circumcised. Herodotus seems to have known about the Jewish people and their history because he mentions the destruction of Sennacherib’s army by an act of God.3 This can only be the same natural disaster that relieved Jerusalem of the Assyrian siege in the late eighth century B.C.E. (see 2 Kings 19:35–36).c

Like Herodotus, Aristotle gives the strong impression that when he uses the term Palestine, he is referring to the Land of Israel. In his description of the Dead Sea, Aristotle says that it is situated in Palestine.4 The Land of the Philistines, however, was separated from the Dead Sea by the hills and wilderness of Judea, so Aristotle could hardly have intended the two to be directly connected! He, too, seemed to identify the Land of Israel as Palestine.

In the second century B.C.E., a Greek writer, perhaps the historian Polemo of Ilium, made a similar link between the people of Israel and Palestine. Referring to the Exodus of the Children of Israel, the author claimed that a portion of the Egyptian army “was expelled from Egypt and established itself in the country called Palestinian Syria.”5

Roman writers continued to use the name Palaestina for the whole Land of Israel, just as Herodotus and Aristotle had done. The early-first-century C.E. poet Ovid writes of “the seventh day feast that the Syrian of Palestine observes,” by which he may have meant the Jewish Sabbath observances.6 Another Latin poet, Statius, and the writer Dio Chrysostom use “Palestine” and “Palestinian” in the same sense. Chrysostom, like Aristotle before him, speaks of the Dead Sea being in the interior of Palestine.7

Likewise, the Jewish philosopher Philo of Alexandria, who lived in the early first century C.E., occasionally uses the name Palestine when referring to the Land of Israel of his day.8 For example, he remarks that a considerable proportion of Palestinian Syria is occupied by the populous nation of the Jews.

...

The case of the first-century C.E. Jewish historian Josephus is particularly interesting. In his Antiquities of the Jews, he consistently refers to the Philistines as Palaistinoi. This is the earliest clear identification of the name Palestine with the Philistines. Josephus doubtless believed that the name Palestine was a transliteration of the ancient Semitic name for the Philistines, but even he occasionally uses Palaistinoi in the wider sense. He mentions, for example, that Trachonitis and Damascus are “situated between Palestine and Coele Syria [Syria Proper].”9 At the very end of his Antiquities of the Jews, he remarks that his account details “the events that befell us Jews in Egypt, in Syria, and in Palestine.”10 These remarks indicate that Josephus was aware that Palestine had a geographical meaning that was much wider than the Land of the Philistines.

Hadrian officially renamed Judea Syria Palaestina after his Roman armies suppressed the Bar-Kokhba Revolt (the Second Jewish Revolt) in 135 C.E.; this is commonly viewed as a move intended to sever the connection of the Jews to their historical homeland.23 However, that Jewish writers such as Philo, in particular, and Josephus, who flourished while Judea was still formally in existence, used the name Palestine for the Land of Israel in their Greek works, suggests that this interpretation of history is mistaken. Hadrian’s choice of Syria Palaestina may be more correctly seen as a rationalization of the name of the new province, in accordance with its area being far larger than geographical Judea. Indeed, Syria Palaestina had an ancient pedigree that was intimately linked with the area of greater Israel.

https://web.archive.org/web/20110725184107/http://cojs.org/cojswiki/When_Palestine_Meant_Israel%2C_David_Jacobson%2C_BAR_27%3A03%2C_May/Jun_2001.

https://www.academia.edu/43872189/When_Palestine_Meant_Israel

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