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According to thegospel accounts,Jesus was buried in a tomb which originally belonged toJoseph of Arimathea, a wealthy man who, believing Jesus was theMessiah, offered his own sepulcher for theburial of Jesus.[1] According to Christian tradition, the tomb of Jesus is located in theChurch of the Holy Sepulchre.
TheChurch of the Holy Sepulchre is a church in theChristian Quarter of theOld City ofJerusalem.[2] It contains, according to traditions dating back to thefourth century, the two holiest sites in Christianity: the site where Jesus wascrucified,[3] at a place known asCalvary (or Golgotha), and Jesus'sempty tomb, where he is believed by Christians to have beenburied andresurrected.[4]Dale Allison finds “a fair chance” that the church actually marks the location of the burial of Jesus.[5]
The marble covering protecting the original limestone slab upon which Jesus was thought to have been laid by Joseph of Arimathea was temporarily removed for restoration and cleaning on October 26, 2016.[6]
Within theapocryphal text known as theGospel of Peter, the tomb of Jesus is called "Joseph's garden".[7]
The Garden Tomb is arock-cut tomb in Jerusalem, which was unearthed in 1867 and at the time was considered by someProtestants to be a possible location of the tomb of Jesus. The tomb has been dated by Israeli archaeologistGabriel Barkay to the 8th–7th centuries BC.[8]
TheTalpiot Tomb (or Talpiyot Tomb) is arock-cut tomb discovered in 1980 in theEast Talpiot neighborhood, five kilometers (three miles) south of theOld City inEast Jerusalem. It contained tenossuaries, six inscribed withepigraphs, including one interpreted as "Yeshua bar Yehosef" ("Jeshua, son of Joseph"), although the inscription is partially illegible, and its translation and interpretation is widely disputed.[9] It is widely believed by scholars that the Jesus in Talpiot (if this is indeed his name) is not Jesus of Nazareth, but a person with the same name, since he appears to have a son named Judas (buried next to him) and the tomb shows signs of belonging to a wealthy Judean family, while Jesus came from a low-class Galilean family.[10]
TheRoza Bal is a shrine located in theKhanyar quarter indowntown area ofSrinagar inKashmir. The wordroza means tomb, the wordbal mean place.[11][12][13][14][15] Locals believe a sage is buried here,Yuzasaf (alternatively Yuz Asaf or Youza Asouph), alongside another Muslim holy man, Mir Sayyid Naseeruddin.
The shrine was relatively unknown until the founder of theAhmadiyya movement,Mirza Ghulam Ahmad, claimed in 1899 that it is actually the tomb ofJesus.[16] This view is maintained by Ahmadis today, though it is rejected by the localSunni caretakers of the shrine, one of whom said "the theory that Jesus is buried anywhere on the face of the earth is blasphemous to Islam."[17]
Shingō village inJapan contains another location of what is purported to be the lastresting place ofJesus, the so-called "Tomb of Jesus" (Kirisuto no haka), and the residence of Jesus's last descendants, the family of Sajiro Sawaguchi.[18] According to the Sawaguchi family's claims, Jesus Christ did not die on the cross atGolgotha. Instead his brother, Isukiri,[19] took his place on the cross, while Jesus fled acrossSiberia toMutsu Province, in northern Japan. Once in Japan, he changed his name to Torai Tora Daitenku, became arice farmer, married a twenty-year old Japanese woman named Miyuko, and raised three daughters near what is now Shingō. While in Japan, it is asserted that he traveled, learned, and eventually died at the age of 106. His body wasexposed on a hilltop for four years. According to the customs of the time, Jesus's bones were collected, bundled, and buried in the mound purported to be the grave of Jesus Christ.[20][21]
So Rainer Riesner, "Auferstehung, Archäologie und Religionsgeschichte," TBei 25 (1994): 319–26; Joan E. Taylor, "Golgotha: A Reconsideration of the Evidence for the Sites of Jesus' Crucifixion and Burial," NTS 44 (1998): 180–203; Dan Bahat, "Holy Sepulchre Church—Jesus' Tomb," in Where Christianity was Born, ed. Hershel Shanks (Washington, DC: Biblical Archaeological Society, 2006), 176–95; and Jerome Murphy-O'Connor, "The Argument for the Holy Sepulchre," RB 117 (2010): 55–91. Gibson, Final Days, 152–3, suggests that the site could have been remembered because one part of Golgotha was a rocky outcrop that was never obscured.
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