Biblical and Post-Biblical Data: 圣经和后圣经的数据：
Machpelah was the name of a field and cave bought by Abraham as a burying-place. The meaning of the name, which always occurs with the definite article, is not clear; according to the Targumim and the Septuagint it means "the double," while Gesenius ("Th."), with more reason, connects it with the Ethiopic for "the portion." machpelah是写了外地和洞穴买亚伯拉罕的，作为埋位。涵义的名字，它总是出现与定冠词，目前尚不清楚，据该targumim和septuagint它的意思是"双重"而格泽纽斯（ "日" ） ，更多的原因，连接它与ethiopic为"的部分" 。 It appears to have been situated near Mamre, or Hebron, and to have belonged to Epbron the Hittite.它似乎已处于近mamre ，或希伯伦，并有属于epbron了赫梯。 Abraham needed a burying-place for Sarah, and bought the field of the Machpelah, at the end of which was a cave, paying four hundred silver shekels.亚伯拉罕需要一个埋位为莎拉，并买了外地的machpelah ，到了最后，这是一个山洞，缴纳400银谢克尔。 The cave became the family burying-place, Sarah being the first to be buried there; later, Abraham, Isaac, Rebekah, Leah, and Jacob were placed there (Gen. xxiii. 9, 16-20; xxv. 9; xlix. 30-31; 1. 13).洞穴成为家庭埋位，莎拉被首先被埋葬在这里，后来，亚伯拉罕，以撒， rebekah ，丽雅，雅各布被放在那里（创二十三。 9 ， 16-20 ;二十五。九日; xlix 。 30-31 ： 1 。 13 ） 。 It is designated twice only as the "cave" of the Machpelah (Gen. xxiii. 9, xxv. 9); in the other instances it is called "the cave of the field of the Machpelah" or "the cave in the field of the Machpelah."这是指定两次，而且只作为"洞穴"的machpelah （创二十三。九，二十五， 9 ） ;在其他事例中，它被称为"窑洞的领域的machpelah "或"洞穴领域该machpelah " 。 No further reference is made to it or to the burying-place of the Patriarchs, though some scholars find an allusion to it in II Sam.没有进一步提及了，它还是向埋位的长者，虽然有一些学者发现，暗指它在二，三。 xv.十五。 7, 9. 7日， 9日。
Josephus speaks of the purchase of Ephron's field at Hebron by Abraham as a place of burial and of the tombs (Μνημεῖα) built there by Abraham and his descendants, without, however, mentioning the name "Machpelah" ("Ant." i. 14. 22).约瑟夫谈到购买ephron的外地在希伯伦由亚伯拉罕的，作为一个地方的墓地和墓葬（ μνημεῖα ）建有由亚伯拉罕和他的子孙，但不提名字" machpelah " （下称"蚂蚁"一14 22段） 。 In the twelfth century the cave of the Machpelah began to attract visitors and pilgrims, and this aroused the curiosity and wonder of the natives.在12世纪洞窟的machpelah开始，以吸引游客和朝圣者，这引起了好奇和怀疑的土人。 Benjamin of Tudela relates: "At Hebron there is a large place of worship called 'St. Abraham,' which was previously a Jewish synagogue. The natives erected there six sepulchers, which they tell foreigners are those of the Patriarchs and their wives, demanding money as a condition of seeing them. If a Jew gives an additional fee to the keeper of the cave, an iron door which dates from the time of our forefathers opens, and the visitor descends with a lighted candle. He crosses two empty caves, and in the third sees six tombs, on which the names of the three Patriarchs and their wives are inscribed in Hebrew characters. The cave is filled with barrels containing bones of people, which are taken there as to a sacred place. At the end of the field of the Machpelah stands Abraham's house with a spring in front of it" ("Itinerary," ed. Asher, pp. 40-42, Hebr.).本杰明的涉及图德拉说： "在希伯伦有一个大礼拜场所，所谓'圣亚伯拉罕， '这是以前一个犹太会堂。土人竖立有六个sepulchers ，他们告诉外国人，是那些对patriarchs和他们的妻子，要求金钱作为条件，看到它们，如果一个犹太人给出了一个额外费用，以蓄养的洞穴，一个铁大门，从日期的时候，我们的祖先打开后，与旅客降与燃点蜡烛，他跨越两个空窟而在第三预计六陵，对其中的名称三个patriarchs和他们的妻子都刻有希伯来文字符。洞窟充满桶含骨头的人，都是因为有一个神圣的地方，在年底外地的machpelah站在亚伯拉罕的房子春节前的" （ "行程" ，教育署。阿什尔，第40-42 ，黑布尔） 。 Samuel b.塞缪尔乙 Samson visited the cave in 1210; he says that the visitor must descend by twenty-four steps in a passageway so narrow that the rock touches him on either hand ("Pal. Explor. Fund," Quarterly Statement, 1882, p. 212).黄山参观了窑洞，在12时10分，他说，游客一定要降，由2004年的步骤，在一个通道狭窄岩石触及他要么手（ "帕尔。 explor 。基金" ，每季度声明中， 1882年，第212页） 。 Now the cave is concealed by a mosque; this was formerly a church, built by the Crusaders between 1167 and 1187 and restored by the Arabs (comp. Stanley, "Sinai and Palestine," p. 149).现在洞窟是隐瞒的一个清真寺，这是以前的一所教堂，由十字军之间的1167年和1187年，并恢复了由阿拉伯人（ comp.赤柱， "西奈和巴勒斯坦" ，第149页） 。 See Hebron.见希布伦。
Emil G. Hirsch,
M. Seligsohn埃米尔g.赫希，米seligsohn
Jewish Encyclopedia, published between
1901-1906.犹太百科全书出版1901年至1906年之间。
The name of "Machpelah" (= "the doubled one") belongs, according to the Rabbis, to the cave alone, their reasons for the name being various: it was a double cave, with two stories (Rab); it contained pairs of tombs (Samuel); it had a double value in the eyes of people who saw it; any one buried there could expect a double reward in the future world; when God buried Adam there He had to fold him together (Abahu; 'Er. 53a; Gen. R. lviii. 10). "的名义machpelah " （ = "翻了一番，其中" ）所属的，根据我的拉比，向溶洞，就有他们的理由为名字不同：它是一个双穴，有两个故事（ Rab的） ，它包含对的古墓（塞缪尔） ，它具有双重价值，在眼睛的人看到它，任何一个埋有可预期的双重奖励，在未来的世界;时，上帝埋亚当在那里，他不得不倍他在一起（ abahu ; '呃。第53A ;将军传译lviii 10条） 。 Adam and Eve were the first pair buried there, and therefore Hebron, where the cave was situated, bore the additional name of "Kirjath-arba" (= "the city of four"; ie , of the tombs of Adam and Eve, Abraham and Sarah, Isaac and Rebekah, Jacob and Leah ('Er. 53a; Soṭah 13a; comp. Gen. R. lviii. 4).亚当和夏娃是第一对埋在那儿，因此，希伯伦，如洞穴位于负有额外"的名义kirjath - Arba的" （ = "市四" ， 即该墓的亚当和夏娃，亚伯拉罕和莎拉，艾萨克和rebekah ，雅各布和丽雅（ '呃。 53A条; soṭah 13A条;可比。将军传译lviii 4款） 。
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Emil G. Hirsch,
M. Seligsohn, Solomon Schechter埃米尔g.赫希，米seligsohn ，索罗门Schechter已
Jewish
Encyclopedia, published between 1901-1906.犹太百科全书出版1901年至1906年之间。
The burial-place in the vicinity of ancient Hebron which Abraham bought from Ephron the Hethite for the interment of Sara (Genesis 23:9, 17).埋葬位在附近的古代希伯伦其中亚伯拉罕购自ephron该hethite为interment的萨拉（创23时09分， 17 ） 。 Sara was buried there in a cave (xxiii, 19), as was later Abraham himself (xxv, 9).萨拉被安葬在那里山洞（二十三号， 19 ） ，因为后来亚伯拉罕本人（ 25 9 ） 。 The words of the dying Jacob inform us that Rebecca and Lia were also buried in this cave (xlix, 31), and, lastly, Jacob found there his last resting place (l, 13).话亡者雅各告诉我们，丽贝卡及利亚人，也埋在这个洞窟第85 （ XLIX ， 31岁） ，以及最后，雅各布发现，有他最后的安息之地（ L时， 13 ） 。 According to the Hebrew text, which always uses the word Machpelah with the article, the Machpelah is the place in which the field with the cave is to be found.据以希伯来文，它总是使用这个词machpelah与文章， machpelah是发生在外地的洞窟是有待发现。 Thus we read "the cave in the field of the Machpelah" in Gen., xxiii, 17, 19; xliv, 30; l, 13, "the cave of the Machpelah" is twice mentioned (xxiii, 9; xxv, 9).因此，我们改为"窑洞在外地的machpelah "将军，二十三， 17 ， 19 ;四十四， 30 ; L时， 13日， "窑洞的machpelah " ，是两次提到（二十三号， 9岁;二十五， 9 ） 。 But in the Greek text the word is rendered "the double cave"–by derivation from the root kafal, "to double".但在希腊文单词是立下"双窑洞" ，由推导，从根本上kafal ， "倍增器" 。 This meaning is admitted into the Targum, into the Syrian translation and into the Vulgate.这意思是进入targum ，到叙利亚翻译和进入vulgate 。
In the later books of the Old Testament Machpelah is not mentioned.在后来的书籍的旧约machpelah是没有提及。 Josephus, however, knows the tomb of Abraham and his descendants in the district then known as Hebron (Antiq., I, xiv, 1; xxii, 1; xxi, 3).约瑟夫，不过，知悉该墓的亚伯拉罕和他的子孙在该区当时称为希布伦（ antiq. ，我，第十四条， 1条;二十二， 1 ;第二十一条） 。 According to this historian (op. cit., II, viii, 2), the brothers of Joseph were also interred in their ancestral burial-place–a hypothesis for which there is no foundation in Holy Writ.据这位历史学家（同前，二，八， 2 ） ，兄弟约瑟夫也interred在他们祖先的墓地场所一个假设为不存在任何基金会在圣令状。 A Rabbinic tradition of not much later date on the strength of a misinterpretation of Jos., xiv, 15 (Hebron-Kiriath Arba–"City of Four") would place the graves of four Patriarchs at Hebron, and, relying on the same passage, declares Adam to be the fourth Patriarch. 1 rabbinic传统，没有太大的稍后日期对强度误解jos. ，第十四条，第15条（希伯伦kiriath Arba的- "城市的四个" ）的地方，墓四个patriarchs在希伯伦，并依靠同一段话宣布亚当成为第四元老。 St. Jerome accepted this interpretation (see "Onomasticon des Eusebius", ed. Klostermann, Leipzig, 1904, p. 7), and introduced it into the Vulgate.圣杰罗姆接受这种解释（见" onomasticon万尤西比乌斯" ，教育署。 klostermann ，莱比锡， 1904年，第7页） ，并介绍了它纳入vulgate 。 According to Rabbinic legends, Esau also was buried in the neighbourhood.据rabbinic传说中，以扫也被安葬在附近。 Since the sixth century the grave of Joseph has been pointed out at Hebron (Itinerar. Antonini), in spite of Jos., xxiv, 32, while the Mohammedans even to-day regard an Arabian building joined to the north-west of the Haram as Joseph's tomb.自六世纪的墓约瑟夫已经指出，在希伯伦（ itinerar. antonini ） ，尽管jos. ， 24 ， 32 ，而Mohammedan人甚至一天就阿拉伯建筑加入到西北的圣地正如约瑟夫墓。 The tomb mentioned by Josephus is undoubtedly the Haram situated in the south-east quarter of Hebron (El-Khalil).该墓所提到的约瑟夫无疑是圣地坐落在东南季希布伦（哈利勒） 。 The shrine facing north-west and south-east forms a spacious rectangle 197 feet long by 111 feet wide, and rises to a height of about 40 feet.靖国神社面临的西北和东南，形成了一个宽敞的矩形197英尺长111英尺宽，而上升到一个高约40英尺。 The mighty blocks of limestone as hard as marble, dressed and closely fitted ("beautiful, artistically carved marble", Josephus, "Bell. Jud.", IV, ix, 7) have acquired with age almost the tint of bronze.浩荡块石灰石努力大理石，穿着，并密切配备（ "美丽的，艺术雕刻的大理石" ，约瑟夫， "钟声。 jud " ，四，九，七）具备与年龄差不多色彩的铜牌。 The monotony of the long lines is relieved by rectangular pilasters, sixteen on each side and eight at the top and bottom.单调的长线路，是缓解矩形pilasters中，有16个一边一国及八个位于顶部和底部。 Of the builder tradition is silent; Josephus is ignorant of his identity.对建筑商的传统，沉默不语;约瑟夫是昧于自己的身份。 Its resemblance in style to the Haram at Jerusalem has led many to refer it to the Herodian period, eg, Conder, Benzinger. Robinson, Warren, and Heidet regard the building as pre-Herodian.罗宾逊，华伦， heidet把建设作为预herodian 。
Since Josephus tradition has no doubt preserved the site correctly.自从约瑟夫传统毫无疑问保留网站正确的。 Eusebius merely mentions the burial-place ("Onomasticon", ed. Klostermann, sv "Arbo", p. 6); the Pilgrim of Bordeaux (333) speaks explicitly of a rectangular building of magnificent stone ("Itinera Hieros.", ed. Geyer, "Corpus Script. Eccl. Lat.", XXXIX, Vienna, 1898, p. 25).尤西比乌斯仅仅提到埋葬位（ " onomasticon "外，教育署。 klostermann ， sv "虫媒" ，第6页） ;诸神的波尔多（ 333 ）操明确的一个长方形建设的宏伟石（ " itinera hieros "外，教育署。赫耶尔， "胼脚本。 eccl 。北纬" ，第39届，维也纳， 1898年，第25页） 。 In his version of the "Onomasticon", St. Jerome unfortunately does not express himself clearly; it is doubtful whether the church, which he declares to have been recently built (a nostris ibidem jam exstructa), is to be sought in the mausoleum or at Haram Ramet el Khalil, half an hour's journey north of Hebron.在他的版本的" onomasticon " ，圣杰罗姆可惜没有表达自己清楚，它是有疑问的教会，他宣称，已被新近落成（一nostris同上果酱exstructa ） ，是要寻求在陵园或在圣地分株下午，哈利勒一个半小时的旅程北希伯伦。 The "Itinerarium" of St. Antoninus (c. 570) mentions a basilica with four halls (perhaps four porches about the walls) at the graves of the Patriarchs, possessing an open court, and equally venerated by Christians and Jews ("It. Hieros.", ed. Geyer, 178 sq.). " itinerarium "圣antoninus （长570 ）提到大教堂与4个大厅（也许是四个门廊约墙壁） ，在该墓地的长者，拥有一个公开法庭进行，而且同样崇敬的基督徒和犹太人（ " 。 hieros "外，教育署。赫耶尔178平方米） 。 About 700, Adamnan informs us, on the authority of Arculf, that the burial-place of the Patriarchs is surrounded by a rectangular wall, and that over the graves stand monuments, but there is no mention of a basilica ("De Locis Sanct.", II, x, Geyer, 261 sq.).约700人，阿达姆南告诉我们，对权力的arculf ，埋葬地点间的patriarchs周围是一个长方形围墙，并在坟墓站在纪念碑，但没有提到一个大教堂（下称"德locis给桑特。 " ，第二章第十赫耶尔261平方米） 。 The following centuries (Mukkadasi, Saewulf, Daniel–985, 1102, 1106) throw no new light on the question.以下几百年（ mukkadasi ， saewulf ，丹尼尔- 985 ， 1102 ， 1106 ）投掷没有新的光芒就无从谈起。 In 1119 a Christian church was undoubtedly to be found there, either the old Byzantine or the Crusader's church, which, to judge from the style, apparently dates from the middle of the twelfth century.在1119年是一个基督教教堂，无疑是要找到有中，无论是旧拜占庭或十字军的教会，其中，以从法官的作风，显然日期从中东的12世纪。 Remains from early times are still perceptible, but they do not enable one to form any judgment concerning the old basilica; what still remained of it at the period of the Crusades is uncertain.仍然是从早期的时代，仍然感受，但他们并不拒绝让一至任何判断旧大教堂;哪些仍的，它在一段十字军东征是不确定的。 According to a rather improbable statement of Benjamin of Tudela, a Jewish synagogue stood in the Haram before the re-establishment of Christian domination.据了解，而不是难以琢磨的声明本杰明的图德拉，一个犹太会堂为在圣地之前重新建立基督教统治。 After the downfall of the Frankish kingdom, the Latin church was converted into the present mosque.后下台的法兰克王国，拉丁美洲教会被转换成目前的清真寺。 This is built in the southern section of the Haram in such a position as to utilize three of the boundary walls.这是建于南段的圣地，在这样一个位置，以利用三个边界墙。 The interior is seventy feet long and ninety-three feet wide; four pillars divide it into three aisles of almost the same breadth, but of unequal length.内饰70英尺长93英尺广泛;四大支柱分成三个过道的几乎相同的广度，但不平等的长度。 The entrance to the Haram is effected by means of two flights of steps, a specimen of Arabian art of the fourteenth century.入口处向圣地的影响，是通过两个航班的步骤，一个标本阿拉伯艺术的14世纪。
According to a late and unreliable Mohammedan tradition, the tombs of the Patriarchs lie under six monuments; to Isaac and Rebecca are assigned those within the mosque itself; to Abraham and Sara the next two, in front of the north wall of the mosque in two chapels of the narthex; those of Jacob and Lia are the last two at the north end of the Haram.据一项过时和不可靠穆罕默德的传统文化中，墓葬的patriarchs谎言下六个古迹;艾萨克和Rebecca指派那些清真寺本身;亚伯拉罕和萨拉在未来两年，在前面的北墙的清真寺，在两教堂的narthex ;那些雅各及利亚，是近两年在北端的圣地。 Concerning the subterranean chambers we possess only inexact information.关于地下商会，我们所拥有的只是信息不对称。 The Jewish accounts (Benjamin of Tudela, 1160-73; Rabbi Petacchia, 1175-80; David Reubeni, 1525) are neither clear nor uniform.犹太人帐户（本杰明的图德拉， 1160年至1173年;拉比佩塔基亚， 1175年至1180年大卫reubeni ， 1525年）是既不明确，也不统一。 An extensive investigation was undertaken by the Latin monks of Kiriath Arba (DV Cariath-Arbe-Hebron) in 1119, but was never completed.广泛调查是由拉丁语僧侣的kiriath Arba的（的DV cariath - arbe希伯伦） ， 1119 ，但一直没能完成。 After several days of laborious work, they disclosed a whole system of subterranean chambers, in which it was believed that at last the much-sought-for "double cave" with the remains of the three Patriarchs had been discovered.经过数天的艰苦工作，他们披露了整个系统的地下商会，其中有人认为，在去年备受瞩目的抢手，为"双窑洞"的遗骸三个patriarchs已被发现。 In 1859 by means of an entrance in the porch of the mosque between the sarcophagi of Abraham and Sara, the Italian Pierotti succeeded in descending some steps of a stairway hewn in the rock.在1859年通过一个入口，在玄关的清真寺之间的石棺亚伯拉罕和萨拉，意大利pierotti成功地降了一些步骤，一个楼梯，在挖出的岩石。 According to Pierotti's observations, the cavity extends the whole length of the Haram.据pierotti的观察，腔延伸，整个这么长的圣地。 Owing to the intolerance of the Mohammedans, all subsequent attempts of English and German investigators (1862, 1869, 1882) have led to no satisfactory results.由于不容忍Mohammedan人，其后所有的企图，英语和德语的调查（ 1862年， 1869年， 1882年） ，导致没有取得令人满意的成果。 Concerning the plan of and connection between the underground chambers no judgment can be formed without fresh investigation.关于计划和衔接地下洞室没有判断力就可以形成，没有重新调查。
Publication information Written by A. Merk.出版信息写甲标记。 Transcribed by WGKofron.转录由wgkofron 。 With thanks to St. Mary's Church, Akron, Ohio The Catholic Encyclopedia, Volume IX.与感谢圣玛丽教堂，美国俄亥俄州阿克伦城天主教百科全书，体积九。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, Censor.人头马lafort ，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教纽约
Bibliography
参考书目
ROBINSON,
Biblical Researches in Palestine, II (Boston, 1841), 75 sqq.; Memoirs on the
Survey of Western Palestine, III (London, 1883), 333 sqq.; Palestine Exploration
Fund, Quarterly Statement (1882), 197 sqq.罗宾逊，圣经研究，在巴勒斯坦，第二卷（波士顿， 1841年）
， 75 sqq ;回忆录，就调查的西部巴勒斯坦，三（伦敦， 1883年） ， 333 sqq 。 ;巴勒斯坦勘探基金，季度报表（ 1882 ） ， 197
sqq 。 (1897), 53 sqq.;
LE STRANGE, Palestine under the Moslems (London, 1890), 300 sqq.; Acta SS., IV,
Oct., 688 sqq.;RIANT, Archives de l'Orient latin, II (Genoa, 1884), 411 sqq.;
PIEROTTI, Macpéla ou tombeaux des patriarches (Lausanne, 1869); HEIDET in
VIGOUROUX, Dict. （ 1897 ） ， 53 sqq ;乐奇怪，统治下的巴勒斯坦穆斯林（伦敦， 1890年） ， 300 sqq
。 ;学报五，四， 10月， 688 sqq 。 ; riant ，档案馆德l'东方拉丁语，二（热那亚， 1884 ） ， 411 sqq 。 ;
pierotti ， macpéla欧tombeaux万patriarches （洛桑， 1869年） ; heidet在vigouroux
，字典。 de la Bible, sv
Macpélah.德香格里拉圣经sv macpélah 。
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