Conrad Schick Street, not far from Damascus Gate, Jerusalem
Tel. (02) 627 2745
Bus: 1, 3
Open: 2- 5:30pm Mon- Thu
The Garden Tomb, also known as Gordon's Calvary or Gordon's Tomb, is an ancient rock-cut tomb complex in Jerusalem that serves as a significant site of Christian pilgrimage and worship. It is particularly revered by Evangelical and Protestant Christians as a possible location for the burial and resurrection of Jesus Christ, offering a serene alternative to the more traditional and bustling Church of the Holy Sepulchre. The site includes a surrounding garden and is adjacent to a rocky escarpment interpreted by some as Golgotha, the "Place of the Skull" where Jesus was crucified. While not universally accepted as the authentic biblical site, it attracts hundreds of thousands of visitors annually for reflection, prayer, and communion services. The Garden Tomb Association emphasizes its role as a place to encounter the message of Jesus' death, burial, and resurrection, rather than making definitive historical claims.
The Garden Tomb is situated in East Jerusalem, just outside the Old City walls, approximately 600 meters north of the Damascus Gate along Nablus Road (also known as Derech Shchem). Its precise coordinates are 31°47′1.87″N 35°13′47.92″E. The site is nestled in a tranquil garden area adjacent to a busy urban environment, with the rocky escarpment of Skull Hill (Tallat al-Jumjumah in Arabic or Giv'át ha-Gulgólet in Hebrew) nearby. This location aligns with biblical descriptions of the crucifixion site being outside the city walls but near a main gate, where executions might have occurred. The surrounding area includes modern elements like a bus station, but the garden provides a peaceful contrast, evoking the scriptural mention of a garden at the site of Jesus' tomb (John 19:41).
Ancient Origins (Iron Age Period)
The history of the Garden Tomb
begins in the Iron Age II period, during the late 8th or 7th century
BCE, under the Kingdom of Judah. Archaeological evidence indicates it
was originally hewn as a multichambered rock-cut sepulcher, typical of
Jewish burial practices from that era. The tomb featured an outer
chamber with a single stone bench along the north wall and an inner
chamber with triple benches along the north, east, and south walls,
designed for laying out bodies. This configuration aligns with other
tombs from the First Temple period, part of a larger necropolis in the
area, including sites near the Basilica of St. Stephen. Pottery and
artifacts, such as an Iron Age II cylinder seal found in a 2005
excavation, confirm this dating, though the seal was likely debris from
nearby tombs. No evidence suggests burials in the vicinity during the
Second Temple period (around the time of Jesus in the 1st century CE),
as the site's proximity to the city and major roads made it unsuitable
under Jewish customs. The tomb's design fell out of use after the 7th
century BCE, further emphasizing its antiquity.
Byzantine and
Medieval Reuse
After centuries of disuse, the tomb saw reuse during
the Byzantine period (5th to 7th centuries CE), when early Christians
may have venerated it or adapted it for burials. During this time, the
original benches were modified into troughs suitable for caskets,
indicating a shift in burial practices. Some features, like cross
markings inside the tomb, suggest possible early Christian interest,
though this is speculative. By the Crusader era (11th to 12th centuries
CE), the site had further adaptations: a groove outside the entrance,
often misinterpreted as a track for a rolling stone, was actually a
water trough for donkeys or mules, part of a stable system. A large
nearby cistern, capable of holding up to 200,000 gallons, was
waterproofed during this period, likely for agricultural or monastic
use. The area, including the adjacent rocky knoll now known as Skull
Hill, fell into obscurity after the Crusades, buried under debris and
forgotten amid Jerusalem's changing landscapes.
Rediscovery in
the 19th Century
The modern history of the Garden Tomb commenced in
1867 when a local Arab landowner unearthed the burial cave while digging
a cistern on his property near Nablus Road, just outside Jerusalem's Old
City walls. Initial reports described it as partially filled with earth
and bones, with the two-chamber layout intact. Conrad Schick, a German
architect and archaeologist, provided detailed descriptions in 1874 and
1892, noting the stone benches and the site's potential garden features,
such as a wine press and cistern. By 1881, further exploration revealed
it as a Jewish tomb on a knoll west of the road. This rediscovery
occurred amid growing Protestant interest in biblical archaeology, as
European scholars sought alternatives to the Catholic and
Orthodox-dominated Church of the Holy Sepulchre.
Identification
as a Biblical Site
Proposals linking the site to Jesus' crucifixion
and burial emerged in the mid-19th century, driven by dissatisfaction
with the traditional Holy Sepulchre site, which some viewed as too
ornate and intra-mural during Jesus' time. The nearby rocky outcrop,
resembling a skull (hence "Skull Hill" or "Golgotha"), was first
suggested as the crucifixion site in 1842 by Otto Thenius, a German
Lutheran scholar, who noted its shape and proximity to Jeremiah's
Grotto. English naturalist Henry Baker Tristram endorsed it in 1858,
citing its nearness to the Antonia Fortress. American businessman Fisher
Howe independently proposed it in 1871, describing the hill's skull-like
features. British surveyor Claude R. Conder argued in 1878 for its
topographical fit, including traditions of stoning (e.g., St. Stephen)
and its garden-like setting.
The site's popularization peaked in 1883
with British General Charles George Gordon, who, during a sabbatical in
Jerusalem, identified Skull Hill as Golgotha based on its visibility,
skull resemblance, and typological interpretations from Leviticus.
Gordon briefly suggested the nearby tomb as Jesus' burial place,
emphasizing its isolation and garden elements aligning with John 19:41.
His advocacy, though not archaeologically rigorous, captured public
imagination, leading to the moniker "Gordon's Calvary."
Acquisition and Preservation
In 1893, inspired by these
identifications, a group of British Protestants, including clergymen and
philanthropists like Louisa A. C. Hope, founded The Garden Tomb
(Jerusalem) Association to acquire and preserve the site. The purchase
was completed in 1894 for £2,000, with the deed finalized in 1899 under
Ottoman law. The association aimed to maintain it as a garden for
reflection, not a church, hiring caretakers and conducting minor
excavations, such as those observed by Charlotte Hussey in 1923. It
remains a UK-based non-denominational trust, emphasizing its role as a
site of Christian worship and witness, free to visitors.
Archaeological Studies and Modern Debates
20th-century archaeology,
led by Israeli scholar Gabriel Barkay in 1986, firmly dated the tomb to
the Iron Age, with Byzantine reuse and Crusader modifications, ruling
out 1st-century CE use. Barkay dismissed the groove as a rolling stone
track and confirmed the site's mismatch with New Testament descriptions
of a "new tomb" (Matthew 27:60; John 19:41). Scholars like Jeffrey R.
Chadwick initially defended it but later concurred, suggesting the true
tomb was likely a Herodian-style chamber east of Skull Hill, now
possibly under modern structures. Controversies persist: Protestants,
Evangelicals, and Latter-day Saints favor it for its serene,
scriptural-evoking setting, attracting over 300,000 pilgrims annually,
while Catholics, Orthodox, and most academics uphold the Holy Sepulchre
based on 4th-century traditions from Empress Helena and archaeological
evidence of 1st-century tombs there. The association positions it as a
"visual aid" for faith, not proven fact, amid ongoing denominational
divides.
Situated in East Jerusalem, near the Damascus Gate and adjacent to
the bustling Nablus Road, the site is positioned on a rocky knoll just
north of the Old City's northern wall. The area includes a cliff face
that resembles a skull—hence the name "Golgotha" or "Place of the
Skull"—and an ancient tomb carved into the rock. The site's modern
identification dates back to 1883, when British General Charles George
Gordon, during a visit to Jerusalem, proposed this location as the true
Calvary. Gordon noticed the skull-like appearance of the nearby hill
(now partially eroded due to quarrying and modern development) and
connected it to biblical accounts. He also identified a nearby cistern
and wine press, suggesting the area was once a garden owned by a wealthy
individual, fitting the Gospel description of Joseph of Arimathea's tomb
(John 19:41). Following Gordon's advocacy, the Garden Tomb Association,
a British non-denominational trust, acquired the site in 1894 and has
maintained it ever since as a place for Christian devotion.
The
"skull hill" aspect, often called Skull Hill or Gordon's Calvary, is a
prominent feature: a weathered rock face that, from certain angles,
evokes the image of a human skull, complete with eye sockets formed by
ancient caves. This visual resemblance has been a key argument for its
identification as Golgotha.
Carved into bedrock, the Garden Tomb consists of two chambers: an outer vestibule and an inner burial chamber with heavily damaged stone benches along the walls, typical of ancient Jewish tombs. A distinctive groove runs along the ground outside the entrance, often interpreted as a track for a rolling stone to seal the tomb, matching gospel accounts (e.g., Matthew 27:60). However, Barkay identified this as a Crusader-era (11th century CE) water trough for animals, part of a stable complex, with the adjacent cistern featuring Crusader-style waterproofing. The site also includes an ancient wine press and a massive cistern (holding about 200,000 gallons), indicating it was once an agricultural garden, possibly owned by a wealthy individual like Joseph of Arimathea. The nearby Skull Hill escarpment, eroded over time, features natural formations resembling a skull's eye sockets and nose bridge, though its biblical resemblance is debated. The garden area surrounding the tomb is landscaped with paths, benches, and flora, providing spaces for quiet contemplation.
The Garden Tomb holds profound spiritual significance for many Christians, serving as a visual aid to the gospel narratives and a venue for worship, reflection, and evangelism. It symbolizes the hope of resurrection, with visitors often participating in communion or prayer services. The site is especially popular among Protestants, who appreciate its peaceful atmosphere compared to the ornate Church of the Holy Sepulchre. The Garden Tomb Association, a non-denominational trust, promotes it as a place to encounter the "living Messiah," focusing on faith over archaeological proof. Some denominations, like The Church of Jesus Christ of Latter-day Saints, have historically favored it, with modern leaders describing spiritual impressions there. It underscores themes of biblical fulfillment, such as the tomb being in a garden near the crucifixion site.
Scholars largely question the Garden Tomb's authenticity as Jesus' burial site, citing its Iron Age origins and lack of 1st-century features, which contradict biblical descriptions of a "new tomb" (Matthew 27:57–60; John 19:41). Barkay's 1986 analysis emphasized its First Temple period typology, while others note the groove and cistern as medieval additions. Major denominations, including Roman Catholic and Eastern Orthodox, adhere to the Church of the Holy Sepulchre, supported by early traditions and evidence it was outside Herod's walls. Controversies stem from 19th-century Protestant biases against Catholic sites and theological interpretations versus archaeology. Recent excavations at the Holy Sepulchre, such as the 2025 discovery of ancient garden traces, have bolstered its claims, indirectly challenging the Garden Tomb. Despite this, proponents value its symbolic alignment with scripture.
The Garden Tomb is owned and managed by the Garden Tomb (Jerusalem) Association, a UK-based charitable trust established in 1894, comprising diverse denominational and national backgrounds. It is maintained by international volunteers and local Palestinian and Israeli staff, with entry free to all visitors. As of September 2025, the site remains open daily (except Sundays and certain holidays), offering guided tours in multiple languages, information leaflets, and spaces for group worship. No entry fees are charged, though donations support upkeep. The association continues to emphasize its ministry of sharing the resurrection story, amid ongoing geopolitical tensions in Jerusalem. Recent global events have not significantly impacted access, and it persists as a peaceful haven for pilgrims.