Within the Church of the Holy Sepulchre, numerous chapels preserve sacred traditions spanning nearly two millennia of Christian worship. Each chapel tells its own story, marking sites of profound religious significance connected to Christ’s Passion, death, and resurrection. These sacred spaces, maintained by different Christian denominations, embody both ancient traditions and historical complexities. From Adam’s Chapel beneath Golgotha to the Tomb of Joseph of Arimathea, each shrine holds unique spiritual significance, reflecting Jerusalem’s rich Christian heritage.

Adam’s Chapel

Set beneath the hill of Jesus’ crucifixion (the Golgotha), according to local tradition, Adam’s remains were buried here. Moreover, they were cleansed of original sin by the blood of Jesus as a result of his death by crucifixion. This theological connection between the first Adam and Christ is often depicted in crucifixion scenes by showing Adam’s tomb beneath Jesus’ execution site.

Behind the Altar stands a rock formation marked by a fissure extending from Golgotha. Said to be formed upon Jesus’ death, it directed his blood to Adam’s burial. In the Crusaders period (1099-11187 AD) the tombs of King Baldwin and Gottfried of Bouillon were set next to the chapel.

The Chapel of the Mocking

Northeast of Adam’s Chapel, beneath an archway behind the Catholicon northern end, stands the Orthodox Chapel of the Crown of Thorns. This shrine houses a fragment of the granite pillar believed to be from the Praetorium, Jesus’ trial site. Relocated here when Jerusalem came under Muslim rule, it is one of the most popular chapels in the church. Many pilgrims believe that if they place their ears against the pillar they might hear the lashes of Jesus’ flagellation. Indeed, the chapel commemorates Christ’s mockery by Roman soldiers, who clothed him in red and crowned him with a crown of thorns (Matthew 27:28-31, Mark 15:16-20, John 19:2-3).

Maintained by the Greek-Orthodox church, the chapel’s chancel screens and the altar bear quotes in Greek from John 19:2 –  και οι στρατιωται πλεξαντες στεφανον εξ ακανθων επεθηκαν αυτου τη κεφαλη (“The soldiers twisted together a crown of thorns and put it on his head”). These quotes illustrate the Chapel’s alternative name – Chapel of the Crown of Thorns.

The Chapel of Saint Helena

To the left of the Chapel of the Flagellation, twenty-nine steps descend to St. Helen’s Chapel. According to Christian tradition, Queen Helena traveled to Jerusalem around 326 CE, and during this journey, she found the cross on which Jesus was crucified. The chapel honors her legacy and the chapel’s southern side is said to be where she set while supervising the Holy Cross’s discovery.

The area was discovered by the Crusaders, during their renovation of the church in the 11^th-12^th centuries. Recent research suggests the capitals were brought from Al-Aqsa mosque. Following the expulsion of the Crusaders, the Ethiopian church possessed this chapel, but they later sold it to the Armenian church. Maintaining this chapel to this day, the floors, walls, and dome of the chapel are decorated with artwork reflecting Armenia’s rich Christian legacy.

The Chapel of Saint Vardan

An inconspicuous bronze door in the northern wall of Saint Helena’s chapel leads to a cavity in the foundation of the church. In 1975-6 and Israeli archaeological expedition excavated inside the void. They uncovered the foundation of the Church’s Constantinian period from the 4^th century and the remains of a quarry from the 7^th century BCE. Most intriguing was the discovery of graffiti drawn on one of the foundation stones, showing a Roman ship and a short Latin inscription “DOMINE IVIMUS” (“Lord we left”). This text is possibly referencing Psalms 122:1 and/or John 6:68, and perhaps etched by a pilgrim in the early 4^th century, or earlier.

After the completion of the excavations, the Armenian apostolic church labeled the cavity as a chapel in honor of Saint Vatan. Saint Vardan Mamikonian was an important Armenian military leader and saint who defended Armenia’s Christian faith during a critical battle in 451 CE. Although Saint Vardan’s life and martyrdom took place far from Jerusalem, the dedication of a chapel in his honor underscores the Armenian Church’s veneration of this saint.

The Chapel of the Finding of the Cross

At the Southeastern edge of the Chapel of Saint Helena, thirteen more steps lead to a divided cave where the greatest discovery is said to occur. By Christian tradition, it marks the traditional site where Saint Helena, the mother of Emperor Constantine, found the True Cross in 326 AD. This discovery is central to Christian tradition, as it is both a very significant relic, and its discovery validates the site of Jesus’ crucifixion and burial.

Marked by a reddish-white plaque, its southern eastern corner is believed to be where the crosses of Jesus and the thieves were found. Next to it is a bronze statue of St. Helen, indicating a local tradition of where the nails were discovered. While Greek Orthodox ownership is contested by the Latins, only the northern altar definitively belongs to the Latin Church.

The Chapel of the Division of the Robes

Adjacent to Saint Helena’s stairway stands a chapel commemorating the division of Jesus’ robes. Its name derives from the narrative in the Gospel of John, documenting the soldiers dividing among themselves the clothes of Jesus. However, his tunic was seamless and woven in one piece from top to bottom. Being so, the soldiers decided to cast lots. Thus, they fulfilled another biblical prophecy, referenced in Psalms 22:14 (“They divide my clothes among them and cast lots for my garment.”)

The Chapel is maintained by the Armenian Church. It bears several Armenian-style icons and unique pink-colored marble chancel screens.

The Chapel of Saint Longinus

The Chapel of Saint Longinus occupies the third vault of the holy archway north of the Catholicon. Maintained by the Greek-Orthodox church, this chapel honors the Roman soldier who pierced Jesus’ side during his crucifixion – “one of the soldiers pierced Jesus’ side with a spear, bringing a sudden flow of blood and water.” (John 19:34). This event is theologically significant as by Christian belief, it represents the combination of the Jesus’ redeeming blood with the water, symbolizing baptism. According to a Christian apocryphal source, the soldier’s name was Longinus, a name possibly derived from the Greek word for spear (λόγχη). By Christian tradition, Longinus later converted to Christianity and became a saint.

The Chapel is apsidal in shape and bears three Icons. The central one presents the crucifixion of Jesus. The left one shows Longinus during the crucifixion. The right one shows the conversion of Longinus. The marble chancel screens and altar bear the Greek texts – ΔΕ ΚΕΝΤΥΡΙΩΝ ΕΙΠΕΝ ΑΛΕΘΩΣ / Ο ΑΝΘΩΠΟΣ ΑΥΤΟΣ ΥΙΟΣ ΤΟΥ ΘΕΟΥ and Ο ΔΕ ΕΚΑΝΤΟΝΤΑΕΡΧΟΣ ΚΑΙ ΟΙ ΜΕΤ ΑΥΤΟ, both are paraphrases to Matthew 27:54 – “Now the centurion and those with him who were guarding Jesus, when they saw the earthquake and the things that took place, were extremely frightened, saying, “Truly this man was God’s Son!”

The Prison of Christ

At the eastern end of the “Arches of the Virgin” arcade is a small three-room chapel maintained by the Greek-Orthodox church. By local tradition, while preparing the crosses at the Golgotha, Jesus, and the two thieves were temporarily kept there (See top photo of this post).

Moreover, right of the entrance is a slab of stone with two holes above a small cavity. By local tradition, Jesus was chained here with his legs. A wall mosaic in the back depicts the event.

These events are not attested in the Gospels nor in any Christian apocryphal sources. It is assumed that these traditions were formulated in the days of the Crusaders, or sometime later.

The Chapel of Mary Magdalene

Located beyond the western end of the arcade and facing Jesus’ tomb, the Chapel of Mary Magdalene marks the traditional site of Jesus’ first post-resurrection appearance to Mary. According to John’s Gospel (20:17), Mary initially mistook Jesus for a gardener. Yet upon calling her name, she recognized him. Perhaps she wanted to approach him, but he replied, “Touch Me not, for I am not yet ascended to My Father.”

The chapel’s distinctive floor, replicating an 11th-century design, features two circles, marking where Jesus and Mary allegedly stood during their encounter. Above the altar facing the eastern wall, a modern-style sculpture further presents the pivotal event.

The Chapel of the Apparition

Set behind the Chapel of Mary Magdalene, the Franciscan order maintains the Chapel of the Apparition. Their tradition commemorates here where Jesus appeared to his mother after his resurrection, an event not found in the Gospels.

Right of the altar along the eastern wall is a particularly significant relic: a segment of the Column of Flagellation, where Jesus was reportedly bound and scourged. This pillar fragment, formerly kept at the Armenian monastery on Mount Zion, is now under Franciscan care. Along the chapel’s northern wall are 14 small-size iron sculptures, representing the traditional 14 “stations” of Jesus from his trial to his burial.

This chapel serves as the central place of worship for the Roman Catholic community within the Holy Sepulchre complex.

The Tomb of Joseph of Arimathea and St. Nicodemus

Behind the Tomb of Jesus in the Church of the Holy Sepulchre lies a rock-cut burial complex containing five burial niches (kokhim). According to local tradition, one of the niches is the final resting place of Joseph of Arimathea, who provided his own tomb for Jesus’ burial. Another niche was used for the burial of Nicodemus, who assisted in Jesus’ burial by bringing myrrh and aloes (John 19:39-40).

The presence of authentic first-century Jewish burial architecture provides compelling archaeological evidence for the site’s historical authenticity. The tombs are accessed through a chapel contested between Armenian and Syriac Orthodox churches. This ownership dispute has led to the altar’s neglect and extensive wall graffiti, though the Israeli government restored the chapel’s floor in 2014.

The Head of the Tomb Chapel

The Coptic Orthodox Church maintains a significant presence at the Church of the Holy Sepulchre through their “Head of the Tomb chapel. Located at the rear (western side) of the Tomb Chapel/Aedicule, this  chapel holds spiritual importance due to its direct proximity to the tomb of Christ. It includes an altar believed to be built above the spot where Jesus head was placed when he was buried. The chapel serves as a designated space for Coptic Orthodox liturgical celebrations, particularly during major feasts like Easter.

The Place where the Holy Women Stood

The Place Where the Holy Women Stood during the Crucifixion is marked by a marble ciborium (canopy structure) set between the Tomb of Jesus and the Stone of Unction. This site belongs to the Armenian Church. This sacred spot commemorates where Mary, Jesus’ mother, Mary Magdalene, and other women witnessed Jesus’ crucifixion from a distance. The location aligns with Luke’s Gospel account, which records that ” all those who knew him, including the women who had followed him from Galilee, stood at a distance, watching these things.” (Luke 23:49).

The site’s placement within the church complex provides pilgrims with a powerful connection to the Gospel narrative, marking where these faithful witnesses stood during Christ’s final hours.

A candlestand beside the commemorative ciborium invites pilgrims to light votive candles. Its back wall also features a large mosaic depicting the crucifixion scene. An adjacent stairway leads to a section of the church’s second floor used as an Armenian monastery.

The Holy Sepulchre’s Courtyard

The courtyard of the Holy Sepulchre, known as the Parvis, contains several more chapels that commemorate various events from the Passion narrative.

The Chapel of Mary of Egypt

Adjacent to the Holy Sepulchre’s main entrance, the Chapel of Saint Mary of Egypt, belongs to the Greek Orthodox Church. According to Christian tradition, Mary of Egypt, a reformed sinful woman, was prevented by an invisible force from entering the Holy Sepulchre until she repented of her sins. The chapel is set beneath a disused stairway that used to lead into the church’s second floor facing the Golgotha (Chapel of the Franks). A pillar next to the chapel marks the traditional tenth Station of the Cross, where Jesus was stripped of His garments.

• Above the Chapel of Mary the Egyptians stand the Chapel of the Franks (or Our Lady of Sorrows). Historically it served as the entrance to Calvary during the Crusader period. Today it is closed for visits.

The Chapel of the Franks

The Chapel of the Franks, also known as Our Lady of Sorrows Chapel is a small chapel located on the upper level of the courtyard entrance to the Church of the Holy Sepulchre. Its name “of the Franks” derives from the Crusader period when it served as a dedicated entrance for Catholic pilgrims ascending to Calvary.

The chapel marks the traditional 10th Station of the Stations of the Cross, commemorating where Jesus was stripped of his garments before his crucifixion. Architecturally, it features Crusader-era elements, though it has undergone various modifications over the centuries. Access to the chapel is via a stone staircase from the courtyard, although the chapel itself is closed most of the time.

The Chapel of Saint Michael

The Chapel of Saint Michael is located next to Mary of Egypt’s Chapel and is sometimes used as an alternative entry into the Holy Sepulchre. This small chapel belongs to and is maintained by the Ethiopian Orthodox Church, one of the oldest Orthodox Christian churches. Its interior is designed in the typical Eastern Orthodox style, with an exceptional ornate Iconostasis.

Originally, the Ethiopians held more extensive property rights within the Holy Sepulchre complex. However, due to financial difficulties in the 19th century, they sold some of their assests. The Chapel of Saint Michael, dedicated to the Archangel Michael, remains one of their main possessions within the Holy Sepulchre church Complex.

The Chapel of the Living Creatures

The Chapel of the Four Living Creatures is located behind the Chapel of Saint Michael and also belongs to the Ethiopian Orthodox Church. Known also as the Chapel of the Four Beasts, the chapel’s name refers to the four living creatures mentioned in the Book of Revelation (4:6-8), which are traditionally identified as: a lion (symbolizing Mark); an ox (symbolizing Luke); a human face (symbolizing Matthew); and an eagle (symbolizing John). These creatures are important symbols in Christian iconography, representing the four evangelists and their Gospels. The Ethiopian Orthodox tradition places particular significance on these biblical symbols.

The Chapel is known for its mural along its southern wall, depicting in a unique Ethiopian style King Solomon’s Visit by Queen Sheba. By Ethiopian tradition, this visit led to the formation of the Ethiopian monarchy and the removal of the Ark of the Covenant from Jerusalem to Ethiopia.

the Armenian Chapel of Saint John the Baptist

Located along the courtyard of the Holy Sepulcher’s eastern wing, the Armenian Chapel of Saint John occupies part of what was once the Crusader-era monastery of St. John.

The chapel honors John the Baptist, considered particularly significant in Armenian Christian tradition. Its location near the Church of the Holy Sepulchre reflects the historic Armenian presence in Jerusalem’s Christian Quarter and their role as one of the three major custodians of the Holy Sepulchre.

• South of the chapel is the Greek-Orthodox Abraham monastery. It is unactive and closed for visits.

The Greek-Orthodox Chapels

On the western side of the parvis stand three interconnected chapels that originally formed the baptistery complex of Constantine’s church. The southernmost chapel served as the vestibule, the middle chapel was the baptistery itself, and the northern chapel was where the patriarch chrismated the newly baptized before leading them into the church.

Today, these chapels each hold special significance. The southernmost chapel, dedicated to St. James the Just, honors the brother of Jesus who served as the first Bishop of Jerusalem. The central Chapel of St. John the Baptist commemorates Jesus’s forerunner, though interestingly, it features a ciborium marking the spot where Mary Magdalene encountered the risen Jesus. Moreover, an additional tradition associates the chapel with women who came to Jesus’ empty tomb with Myrrh (“The Myrrhbearers”).

The northernmost Chapel sits at the base of the Holy Sepulchre’s bell tower. It commemorates the Forty Martyrs who served in the Roman 12th Legion “Fulminata.” Refusing to renounce their Christian faith, they were forced to stand in a freezing lake until death. The chapel also serves as a repository for relics of several Jerusalem Patriarchs.

All three chapels remain under the care of the Greek Orthodox Patriarchate of Jerusalem

Touring the Holy Sepulchre’s chapels is an intense sensory journey with each space holding centuries of devotion and living faith.