Biblical and Post-Biblical Data: 聖經和後聖經的數據：
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是寫了外地和洞穴買亞伯拉罕的，作為埋位。涵義的名字，它總是出現與定冠詞，目前尚不清楚，據該targumim和septuagint它的意思是"雙重"而格澤紐斯（ "日" ） ，更多的原因，連接它與ethiopic為"的部分" 。 It appears to have been situated near Mamre, or Hebron, and to have belonged to Epbron the Hittite.它似乎已處於近mamre ，或希伯倫，並有屬於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.亞伯拉罕需要一個埋位為莎拉，並買了外地的machpelah ，到了最後，這是一個山洞，繳納400銀謝克爾。 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).洞穴成為家庭埋位，莎拉被首先被埋葬在這裡，後來，亞伯拉罕，以撒， rebekah ，麗雅，雅各布被放在那裡（創二十三。 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."這是指定兩次，而且只作為"洞穴"的machpelah （創二十三。九，二十五， 9 ） ;在其他事例中，它被稱為"窯洞的領域的machpelah "或"洞穴領域該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.沒有進一步提及了，它還是向埋位的長者，雖然有一些學者發現，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).約瑟夫談到購買ephron的外地在希伯倫由亞伯拉罕的，作為一個地方的墓地和墓葬（ μνημεῖα ）建有由亞伯拉罕和他的子孫，但不提名字" machpelah " （下稱"螞蟻"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世紀洞窟的machpelah開始，以吸引遊客和朝聖者，這引起了好奇和懷疑的土人。 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.).本傑明的涉及圖德拉說： "在希伯倫有一個大禮拜場所，所謂'聖亞伯拉罕， '這是以前一個猶太會堂。土人豎立有六個sepulchers ，他們告訴外國人，是那些對patriarchs和他們的妻子，要求金錢作為條件，看到它們，如果一個猶太人給出了一個額外費用，以蓄養的洞穴，一個鐵大門，從日期的時候，我們的祖先打開後，與旅客降與燃點蠟燭，他跨越兩個空窟而在第三預計六陵，對其中的名稱三個patriarchs和他們的妻子都刻有希伯來文字符。洞窟充滿桶含骨頭的人，都是因為有一個神聖的地方，在年底外地的machpelah站在亞伯拉罕的房子春節前的" （ "行程" ，教育署。阿什爾，第40-42 ，黑布爾） 。 Samuel b.塞繆爾乙 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).黃山參觀了窯洞，在12時10分，他說，遊客一定要降，由2004年的步驟，在一個通道狹窄岩石觸及他要么手（ "帕爾。 explor 。基金" ，每季度聲明中， 1882年，第212頁） 。 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).現在洞窟是隱瞞的一個清真寺，這是以前的一所教堂，由十字軍之間的1167年和1187年，並恢復了由阿拉伯人（ comp.赤柱， "西奈和巴勒斯坦" ，第149頁） 。 See Hebron.見希布倫。
Emil G. Hirsch,
M. Seligsohn埃米爾g.赫希，米seligsohn
Jewish Encyclopedia, published between
1901-1906.猶太百科全書出版1901年至1906年之間。
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). "的名義machpelah " （ = "翻了一番，其中" ）所屬的，根據我的拉比，向溶洞，就有他們的理由為名字不同：它是一個雙穴，有兩個故事（ Rab的） ，它包含對的古墓（塞繆爾） ，它具有雙重價值，在眼睛的人看到它，任何一個埋有可預期的雙重獎勵，在未來的世界;時，上帝埋亞當在那裡，他不得不倍他在一起（ abahu ; '呃。第53A ;將軍傳譯lviii 10條） 。 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).亞當和夏娃是第一對埋在那兒，因此，希伯倫，如洞穴位於負有額外"的名義kirjath - Arba的" （ = "市四" ， 即該墓的亞當和夏娃，亞伯拉罕和莎拉，艾薩克和rebekah ，雅各布和麗雅（ '呃。 53A條; soṭah 13A條;可比。將軍傳譯lviii 4款） 。
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Emil G. Hirsch,
M. Seligsohn, Solomon Schechter埃米爾g.赫希，米seligsohn ，索羅門Schechter已
Jewish
Encyclopedia, published between 1901-1906.猶太百科全書出版1901年至1906年之間。
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倫其中亞伯拉罕購自ephron該hethite為interment的薩拉（創23時09分， 17 ） 。 Sara was buried there in a cave (xxiii, 19), as was later Abraham himself (xxv, 9).薩拉被安葬在那裡山洞（二十三號， 19 ） ，因為後來亞伯拉罕本人（ 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).話亡者雅各告訴我們，麗貝卡及利亞人，也埋在這個洞窟第85 （ XLIX ， 31歲） ，以及最後，雅各布發現，有他最後的安息之地（ L時， 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.據以希伯來文，它總是使用這個詞machpelah與文章， machpelah是發生在外地的洞窟是有待發現。 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，我們改為"窯洞在外地的machpelah "將軍，二十三， 17 ， 19 ;四十四， 30 ; L時， 13日， "窯洞的machpelah " ，是兩次提到（二十三號， 9歲;二十五， 9 ） 。 But in the Greek text the word is rendered "the double cave"–by derivation from the root kafal, "to double".但在希臘文單詞是立下"雙窯洞" ，由推導，從根本上kafal ， "倍增器" 。 This meaning is admitted into the Targum, into the Syrian translation and into the Vulgate.這意思是進入targum ，到敘利亞翻譯和進入vulgate 。
In the later books of the Old Testament Machpelah is not mentioned.在後來的書籍的舊約machpelah是沒有提及。 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).約瑟夫，不過，知悉該墓的亞伯拉罕和他的子孫在該區當時稱為希布倫（ antiq. ，我，第十四條， 1條;二十二， 1 ;第二十一條） 。 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.據這位歷史學家（同前，二，八， 2 ） ，兄弟約瑟夫也interred在他們祖先的墓地場所一個假設為不存在任何基金會在聖令狀。 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傳統，沒有太大的稍後日期對強度誤解jos. ，第十四條，第15條（希伯倫kiriath Arba的- "城市的四個" ）的地方，墓四個patriarchs在希伯倫，並依靠同一段話宣布亞當成為第四元老。 St. Jerome accepted this interpretation (see "Onomasticon des Eusebius", ed. Klostermann, Leipzig, 1904, p. 7), and introduced it into the Vulgate.聖杰羅姆接受這種解釋（見" onomasticon萬尤西比烏斯" ，教育署。 klostermann ，萊比錫， 1904年，第7頁） ，並介紹了它納入vulgate 。 According to Rabbinic legends, Esau also was buried in the neighbourhood.據rabbinic傳說中，以掃也被安葬在附近。 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.自六世紀的墓約瑟夫已經指出，在希伯倫（ itinerar. antonini ） ，儘管jos. ， 24 ， 32 ，而Mohammedan人甚至一天就阿拉伯建築加入到西北的聖地正如約瑟夫墓。 The tomb mentioned by Josephus is undoubtedly the Haram situated in the south-east quarter of Hebron (El-Khalil).該墓所提到的約瑟夫無疑是聖地坐落在東南季希布倫（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.靖國神社面臨的西北和東南，形成了一個寬敞的矩形197英尺長111英尺寬，而上升到一個高約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.浩蕩塊石灰石努力大理石，穿著，並密切配備（ "美麗的，藝術雕刻的大理石" ，約瑟夫， "鐘聲。 jud " ，四，九，七）具備與年齡差不多色彩的銅牌。 The monotony of the long lines is relieved by rectangular pilasters, sixteen on each side and eight at the top and bottom.單調的長線路，是緩解矩形pilasters中，有16個一邊一國及八個位於頂部和底部。 Of the builder tradition is silent; Josephus is ignorant of his identity.對建築商的傳統，沉默不語;約瑟夫是昧於自己的身份。 Its resemblance in style to the Haram at Jerusalem has led many to refer it to the Herodian period, eg, Conder, Benzinger.其相似性，風格獨特，向聖地耶路撒冷已經導致許多人把它轉交了herodian期間，如conder ， benzinger 。 Robinson, Warren, and Heidet regard the building as pre-Herodian.羅賓遜，華倫， heidet把建設作為預herodian 。
Since Josephus tradition has no doubt preserved the site correctly.自從約瑟夫傳統毫無疑問保留網站正確的。 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).尤西比烏斯僅僅提到埋葬位（ " onomasticon "外，教育署。 klostermann ， sv "蟲媒" ，第6頁） ;諸神的波爾多（ 333 ）操明確的一個長方形建設的宏偉石（ " itinera hieros "外，教育署。赫耶爾， "胼腳本。 eccl 。北緯" ，第39屆，維也納， 1898年，第25頁） 。 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 " ，聖杰羅姆可惜沒有表達自己清楚，它是有疑問的教會，他宣稱，已被新近落成（一nostris同上果醬exstructa ） ，是要尋求在陵園或在聖地分株下午，哈利勒一個半小時的旅程北希伯倫。 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 "聖antoninus （長570 ）提到大教堂與4個大廳（也許是四個門廊約牆壁） ，在該墓地的長者，擁有一個公開法庭進行，而且同樣崇敬的基督徒和猶太人（ " 。 hieros "外，教育署。赫耶爾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.).約700人，阿達姆南告訴我們，對權力的arculf ，埋葬地點間的patriarchs周圍是一個長方形圍牆，並在墳墓站在紀念碑，但沒有提到一個大教堂（下稱"德locis給桑特。 " ，第二章第十赫耶爾261平方米） 。 The following centuries (Mukkadasi, Saewulf, Daniel–985, 1102, 1106) throw no new light on the question.以下幾百年（ mukkadasi ， saewulf ，丹尼爾- 985 ， 1102 ， 1106 ）投擲沒有新的光芒就無從談起。 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年是一個基督教教堂，無疑是要找到有中，無論是舊拜占庭或十字軍的教會，其中，以從法官的作風，顯然日期從中東的12世紀。 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.仍然是從早期的時代，仍然感受，但他們並不拒絕讓一至任何判斷舊大教堂;哪些仍的，它在一段十字軍東征是不確定的。 According to a rather improbable statement of Benjamin of Tudela, a Jewish synagogue stood in the Haram before the re-establishment of Christian domination.據了解，而不是難以琢磨的聲明本傑明的圖德拉，一個猶太會堂為在聖地之前重新建立基督教統治。 After the downfall of the Frankish kingdom, the Latin church was converted into the present mosque.後下台的法蘭克王國，拉丁美洲教會被轉換成目前的清真寺。 This is built in the southern section of the Haram in such a position as to utilize three of the boundary walls.這是建於南段的聖地，在這樣一個位置，以利用三個邊界牆。 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.內飾70英尺長93英尺廣泛;四大支柱分成三個過道的幾乎相同的廣度，但不平等的長度。 The entrance to the Haram is effected by means of two flights of steps, a specimen of Arabian art of the fourteenth century.入口處向聖地的影響，是通過兩個航班的步驟，一個標本阿拉伯藝術的14世紀。
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.據一項過時和不可靠穆罕默德的傳統文化中，墓葬的patriarchs謊言下六個古蹟;艾薩克和Rebecca指派那些清真寺本身;亞伯拉罕和薩拉在未來兩年，在前面的北牆的清真寺，在兩教堂的narthex ;那些雅各及利亞，是近兩年在北端的聖地。 Concerning the subterranean chambers we possess only inexact information.關於地下商會，我們所擁有的只是信息不對稱。 The Jewish accounts (Benjamin of Tudela, 1160-73; Rabbi Petacchia, 1175-80; David Reubeni, 1525) are neither clear nor uniform.猶太人帳戶（本傑明的圖德拉， 1160年至1173年;拉比佩塔基亞， 1175年至1180年大衛reubeni ， 1525年）是既不明確，也不統一。 An extensive investigation was undertaken by the Latin monks of Kiriath Arba (DV Cariath-Arbe-Hebron) in 1119, but was never completed.廣泛調查是由拉丁語僧侶的kiriath Arba的（的DV cariath - arbe希伯倫） ， 1119 ，但一直沒能完成。 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.經過數天的艱苦工作，他們披露了整個系統的地下商會，其中有人認為，在去年備受矚目的搶手，為"雙窯洞"的遺骸三個patriarchs已被發現。 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年通過一個入口，在玄關的清真寺之間的石棺亞伯拉罕和薩拉，意大利pierotti成功地降了一些步驟，一個樓梯，在挖出的岩石。 According to Pierotti's observations, the cavity extends the whole length of the Haram.據pierotti的觀察，腔延伸，整個這麼長的聖地。 Owing to the intolerance of the Mohammedans, all subsequent attempts of English and German investigators (1862, 1869, 1882) have led to no satisfactory results.由於不容忍Mohammedan人，其後所有的企圖，英語和德語的調查（ 1862年， 1869年， 1882年） ，導致沒有取得令人滿意的成果。 Concerning the plan of and connection between the underground chambers no judgment can be formed without fresh investigation.關於計劃和銜接地下洞室沒有判斷力就可以形成，沒有重新調查。
Publication information Written by A. Merk.出版信息寫甲標記。 Transcribed by WGKofron.轉錄由wgkofron 。 With thanks to St. Mary's Church, Akron, Ohio The Catholic Encyclopedia, Volume IX.與感謝聖瑪麗教堂，美國俄亥俄州阿克倫城天主教百科全書，體積九。 Published 1910. 1910年出版。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, Censor.人頭馬lafort ，檢查員。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +約翰米farley ，大主教紐約
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PIEROTTI, Macpéla ou tombeaux des patriarches (Lausanne, 1869); HEIDET in
VIGOUROUX, Dict. （ 1897 ） ， 53 sqq ;樂奇怪，統治下的巴勒斯坦穆斯林（倫敦， 1890年） ， 300 sqq
。 ;學報五，四， 10月， 688 sqq 。 ; riant ，檔案館德l'東方拉丁語，二（熱那亞， 1884 ） ， 411 sqq 。 ;
pierotti ， macpéla歐tombeaux萬patriarches （洛桑， 1869年） ; heidet在vigouroux
，字典。 de la Bible, sv
Macpélah.德香格里拉聖經sv macpélah 。
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