BIBLE HISTORY DAILY

Piety and Prestige in Late Second Temple Jerusalem

Passing tombs on the way to Jerusalem

The Tomb of Benei Hezir (left) and the Tomb of Zechariah (right). Photo courtesy Todd Bolen/BiblePlaces.com.

For centuries, travelers and pilgrims entering Jerusalem from the north and east had gazed upon the monumental tombs cut into the cliffs of the Kidron Valley. Traditionally, local folklore and religious traditions assigned these towering structures to important figures of the Hebrew Bible, hence the Tomb of Absalom, the Tomb (or Cave) of Jehoshaphat, the Tomb of Benei Hezir, and the Tomb of Zechariah. Modern biblical archaeology offers a very different picture.

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Writing for the Fall 2026 issue of Biblical Archaeology Review, Boaz Zissu and Omri Abadi reveal that these funerary monuments mostly date from the late Second Temple period (first century BCE–first century CE), when Jerusalem was the religious and cultural center of Jewish life. In their article titled “Pilgrims and Prestige,” Zissu and Abadi explore the interplay between the tombs’ religiously prominent location opposite the sacred precinct of the Temple Mount and the worldly prestige expressed in them by Jerusalem’s elite families.

Main pilgrimage routes and selected monuments along the Kidron Valley. Biblical Archaeology Society.

The Kidron Valley tombs tell a story of cosmopolitan elite culture, as their architecture and decoration draw from local as well as broader Hellenistic, Roman, and Egyptian traditions. Such architectural blending demonstrated that Jerusalem’s upper class was highly educated and deeply plugged into the broader cultural currents of the Mediterranean world, even while maintaining their distinct religious traditions of simple burials on stone benches or in rock-cut niches, with no grave goods.

Zissu and Abadi write: “Pilgrims came from across Judea and the Diaspora, often traveling great distances under difficult conditions. During these festivals, the influx of visitors transformed Jerusalem into a bustling, vibrant city teeming with worshipers, traders, and travelers.” Since one of the key routes to the Temple led through the Kidron Valley, the elite tombs dotting this passage received exceptional exposure. “These tombs were meant to be seen and to impress. […] In this regard, Jerusalem may have been quite similar to many other major cities throughout the Roman Empire, many of which had tombs and cemeteries located along the main roads leading into town.”

The so-called Tomb of Absalom, possibly belonging to King Herod Agrippa I. Photo courtesy Boaz Zissu.

Among the most visible and impressive tombs along the Kidron Valley is the so-called Tomb of Absalom. Carved from the limestone cliff as a freestanding monolith on a square base, it is adorned with columns and topped by a distinctive conical roof. Despite its traditional attribution to a son of King David, this burial site most likely belonged to the family of King Herod Agrippa I (41–44 CE). Like other tombs of this type, it is actually a nefesh—a funerary monument or memorial marking the burial cave behind it (see photo above). Similar caves were accessible through a staircase leading down into the cliff, ending in a burial chamber furnished with several niches.

Courtyard of the Tombs of the Sanhedrin. Photo courtesy Boaz Zissu.

“The builders and owners of the Kidron Valley tombs—presumably distinguished members of prominent, wealthy families who wanted to display their status—were well aware of the crowds that passed through the valley every festival season. The architectural splendor and impressive size of their tombs had a powerful impact on pilgrims, creating feelings of humility, awe, and spiritual elevation in passersby,” conclude Zissu and Abadi. This sacred landscape was not limited to the Kidron Valley, extending also farther north of the city and featuring such impressive monuments as the Tomb of the Kings or the Tombs of the Sanhedrin (see photo above).

All of these funerary monuments were both elite status symbols and profound spiritual landmarks along the city’s major pilgrimage routes. By embedding their final resting place into  a sacred landscape, the late Second Temple elites of Jerusalem broadcasted their worldly prestige, while also tying their familial identity to the collective religious experience.

Subscribers: Read the full article “Pilgrims and Prestige” by Boaz Zissu and Omri Abadi in the Fall 2026 issue of Biblical Archaeology Review.

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