位于雷霍沃特以南13公里处的犹太复国主义殖民点吉德拉,由俄罗斯移民于1884年建立。与雷霍沃特、阿夫拉和哈代拉等殖民点一样,其土地从巴勒斯坦地主手中购买时,亚胡沙·汉金参与其中。犹太殖民协会给吉德拉取了一个听起来像希伯来语的名字(希伯来语:“墙”),据称该地点曾在希伯来圣经中提及。另一方面,哈代拉这一名称则明显源自阿拉伯语“绿色”之意的 al-Khadra,在巴勒斯坦当地方言中为 al-Khdeira。尽管这一重要的犹太复国主义殖民点(今天是以色列的一座主要城市)

The Zionist colony of Gedera, located 13 kilometres south of Rehovot, was founded by Russian settlers in 1884, and like the colonies of Rehovot, Afula and Hadera, the purchase of its lands from Palestinian landlords involved Yehoshua Hankin. The Jewish Colonial Association gave Gedera a Hebrew-sounding name (Hebrew: ‘wall’) after a site supposedly mentioned in the Hebrew Bible. The name Hadera, on the other hand, clearly originated from al-Khadra, and al-Khdeira in local Palestinian dialect, Arabic for ‘green’. Although this key Zionist colony (today a major Israeli city)

被赋予了一个听起来像希伯来语的名字，但这个所谓的犹太复国主义名字在希伯来语中完全说不通（Bar On 1996: 38）。格德拉殖民地的土地，是在雅法的法国领事波利奥维埃（Poliovierre）的帮助下购得的。

was given a Hebrew-sounding name, this Zionist name makes absolutely no sense in Hebrew (Bar On 1996: 38). The lands of the colony of Gedera had been purchased with the help of the French consul in Jaffa, Poliovierre.

卡特拉的本地巴勒斯坦人此前一直作为佃农耕种这片土地,犹太定居者到来后,他们对这种侵入心怀不满,因为在他们心中,这片土地依然属于自己。卡特拉曾是古老的巴勒斯坦政治与经济权力中心,与地中海沿岸地区的另外三十处城镇一样,在青铜时代晚期陷入衰落(Zevit 2003: 94),但在伊斯兰时期又重新繁荣起来。在卡特拉遗址的考古发掘中,人们发现了一处生产加沙罐的陶器作坊。

Local Palestinians of Qatra had been cultivating the land as tenant farmers when the Jewish settlers arrived, and they resented the intrusion onto what they still thought of as their land. Qatra was an ancient Palestinian centre of political and economic authority that along with thirty other urban sites in regions bordering the Mediterranean Sea had entered a period of decline in the late Bronze Age (Zevit 2003: 94) but flourished throughout the Islamic period. Archaeological excavations at Tel Qatra discovered a pottery workshop for the manufacture of Gaza jars.

在犹太复国主义早期定居者为加德拉(Gedera)命名时,他们紧密遵循了基督教经文地理学和19世纪圣经考古学的思路,这些学科的工作基础是《圣经》的叙述。首次提出这一"圣经地点"说法的是维克托·盖兰(Victor Guérin,1868–1880、1881–1883),他是法国圣经考古学家和经文地理学家,曾多次造访巴勒斯坦,其著作常引用希伯来圣经以及《密西拿》和《塔木德》等犹太文献,以及同时代经文探险家如爱德华·罗宾逊(Edward Robinson)的研究。与中世纪的十字军和朝圣者一样——正如莫里斯·哈布瓦赫(Maurice Halbwachs)在《圣地福音书的传说地形学:集体记忆研究》(La Topographie légendaire des évangiles en terre sainte: étude de mémoire collective,1941)中所述——罗宾逊等人依据圣经叙述,在很大程度上凭借推测,断定巴勒斯坦一百多个圣经地名正是巴勒斯坦农民(fallahin)所使用的阿拉伯地名的来源(Robinson et al. 1860;Davis 2004;Macalister 1925)。盖兰将加德拉这一名称与巴勒斯坦村庄卡特拉(Qatra)联系起来(Fischer et al. 2008),该村于1948年被犹太武装力量驱散并摧毁。在英国托管巴勒斯坦时期,当地巴勒斯坦人称其为"伊斯兰卡特拉"(Qatrat Islam),以区别于犹太人的殖民点"犹太卡特拉"(Qatrat Yahud),或定居者自己所称的加德拉。20世纪50年代,在阿拉伯卡特拉的土地上建立了一个名为奥里尔(Oriel,意为"上帝之光")的社区,供视力受损的新犹太移民居住。

Etymologically the naming of Gedera by early Zionist settlers closely followed Christian scriptural geography and biblical archaeology of the 19th century which worked from the narratives of the Bible. The ‘biblical location’ was first suggested by Victor Guérin (1868‒1880, 1881–1883), a French biblical archaeologist and scriptural geographer who visited Palestine several times and whose works often referred to passages from the Hebrew Bible and Jewish sources such as the Mishna and Talmud as well as works by contemporary scriptural explorers such as Edward Robinson, who – like the medieval Crusaders and pilgrims in Maurice Halbwachs’ La Topographie légendaire des évangiles en terre sainte: étude de mémoire collective (1941) – using the biblical narratives, decided, largely through speculation, that in more than a hundred biblical place names in Palestine, these were the origins of Arabic names used by the Palestinian fallahin (Robinson et al. 1860; Davis 2004: Macalister 1925). Guérin linked the name Gedera to the Palestinian village of Qatra (Fischer et al. 2008) which was depopulated and destroyed by Jewish forces in 1948. During the British Mandate of Palestine it was referred to by local Palestinians as Qatrat Islam to distinguish it from the Jewish colony of Qatrat Yahud (Jewish Qatra) or Gedera, as it was called by the Zionist settlers themselves. In the 1950s, a neighbourhood called Oriel (light of God) was established on the lands of Arab Qatra for new Jewish immigrants with visual impairments.

在以色列政治与身份认同的构建中，犹太复国主义集体记忆的核心，以及随后以色列身份的形成，都依托于一种"圣经记忆"。在这一基础上，犹灭（Yishuv，巴勒斯坦犹太社群）于20世纪20年代启动了地名纪念化工程，旨在"复兴"希伯来圣经语言，或创造听起来具有圣经色彩的新地名（Ra'ad 2010: 189）。犹太民族基金会（JNF）的命名委员会与20世纪50年代的以色列政府地名委员会，大体都遵循维克多·盖兰（Victor Guérin，1868‒1880、1881–1883年）的圣经地理学以及爱德华·罗宾逊（Edward Robinson）的《巴勒斯坦、西奈和阿拉伯石头地的圣经考察》（1841）的指导。罗宾逊在该书中曾主张，巴勒斯坦村落和遗址那些看似阿拉伯语的地名，实际上是古希伯来语地名的现代阿拉伯语转写。

Central to the construction of Zionist collective memory – and subsequently Israeli identity – based on ‘biblical memory’ was the Yishuv’s memorialising toponymy project which was established in the 1920s to ‘restore’ biblical Hebrew or to create new biblical-sounding names (Ra’ad 2010: 189). Both the JNF Naming Committee and the Israeli Governmental Names Committee of the 1950s were generally guided by the biblical geography of Victor Guérin (1868‒1880, 1881–1883) and Edward Robinson’s Biblical Researches in Palestine, Mount Sinai and Arabia Petraea (1841), in which he had argued that the place names of Palestinian villages and sites, seemingly Arab, were modern Arabic renderings of old Hebraic names.

“新希伯来”身份认同的一个重要组成部分，是锡安主义的希伯来地名体系以及以色列地图，它们逐步取代了巴勒斯坦阿拉伯语地名（Cohen and Kliot 1981, 1992；Kliot 1989；Azaryahu and Golan 2001；Azaryahu and Kook 2002）。

An important part of the ‘New Hebrew’ identity was the Zionist Hebrew toponymy and the Israeli maps which gradually replaced the Palestinian Arabic names (Cohen and Kliot 1981, 1992; Kliot 1989; Azaryahu and Golan 2001; Azaryahu and Kook 2002).