There is really no distinction in the New Testament between a 'sepulcher' and a 'tomb:' the same Greek words are translated by either, when the same place is referred to. The Greek words, μνηεῖον, μνῆμα, refer to the memory—and thence to 'a memorial.' These words are also translated ‘grave’ in every place where 'grave' occurs, except in 1 Cor. 15:55, where it is really Hades. Another Greek word (τάφοδ) is translated both 'sepulcher' and `tomb,' signifying 'burial,' and hence `the place of burial,'
There is therefore nothing in the Greek words used that will help us as to the various forms of tombs to be found in Palestine, though the context in some passages point out what kind of burying place is referred to.
1. There are simple graves—holes dug in the ground, and covered over, sometimes with one or more large stones. Our Lord compared the scribes and Pharisees to "graves which appear not, and the men that walk over them are not aware of them." (Luke 11:44.)
2. There are some tombs hewn out of the rock, and a single stone placed over the mouth, as was the case in the tomb of Lazarus. "It was a cave, and a stone lay upon it. Jesus said, Take ye away the stone." (John 11:38.) The Lord's tomb was also hewn in the rock, and a stone was rolled to the mouth to close it. A similar one is still in existence.
3. There are others which are said to be built, and over the place where the body was laid a more or less ornamental tomb was erected, similar to those which are seen in most modern cemeteries. Our Lord said that the scribes and Pharisees built the tombs of the prophets, and garnished the sepulchers of the righteous. (Matt. 23:29.)
4. In places, especially near Jerusalem, large tombs are found, in which there are long passages with holes cut in the sides of the rock. These tombs would contain many bodies, and the passages, which ran in various directions, could be extended when all the receptacles were filled. Thus we read in the Old Testament of the ‘tombs of the kings’, where many were buried, and from which some of the bad kings were excluded. Those now called the Tombs of the Kings will be seen in the map to the north of the city; and the Tombs of the Prophets on the Mount of Olives.
The Lord also compared the scribes and Pharisees to whited sepulchers, which stood in strong contrast to the dead men's bones and the uncleanness that were found within. According to tradition, the sepulchers were all white-washed once a year, that the people might readily see them, and avoid pollution by touching them.
We learn by the tomb in which the Lord was buried, that, though there may have been a public burial ground, which their writings say must be a certain distance from a city to prevent pollution—the rich were allowed to have their private tombs elsewhere. Joseph of Arimathæa had had this tomb hewn out of the rock in a garden near the place of execution. By its size it was apparently intended for a family tomb.
There were also natural caves that were used as tombs, in which many could be interred. Thus we find Abraham bought the cave of Machpelah in which to bury Sarah (Gen. 23:3-20), and in the gospels we read of a demoniac, who lived in the tombs (Luke 8:27) which were most probably caves, the mouths of which were left open.
It is recorded that the Jews were particular that none of any other nation should be buried among their dead. This seems confirmed by the council buying with the money Judas returned, a field to bury strangers in. (Matt. 27:7.)
There does not appear to have been any delay in burying the dead. In hot climates it is not customary to delay the burial. Ananias and Sapphira were buried immediately.
Nor were coffins used. It is said that the young men `wound up' Ananias, that is, bound him up in his own clothes. Lazarus also is said to have come forth bound hand and foot with graveclothes; and his face bound about with a napkin. Cloths were bound round the ordinary clothing. Of the Lord we read that the linen clothes (cloths) were found lying by themselves, not with the napkin that had been about his head. All were folded up, and left in order, as became such a victory over death.
We read that Nicodemus brought a mixture of myrrh and aloes, about a hundred pound weight, and with Joseph wound the body of Jesus in linen cloths with the spices, as the manner of the Jews was to bury. (John 19:38-40) Mary Magdalene and other women also brought spices for the same purpose. We do not read that embalming was practiced by the Jews.
The body was carried on a bier (Luke 7:14), which was a light frame used as a couch (not `coffin' as in the margin of the above passage), on which the body was laid.
From this passage we also learn that the young man's mother and much people attended the burial.
After a burial the relatives and friends went home to mourn for the dead. In the case of Lazarus, four days after the death, many Jews were with Martha and Mary to comfort them, and no doubt to mourn with them, for when Mary rose to go and meet the Lord they thought she was going to the grave to weep there. It is said that ordinarily mourning was continued for eight days.
On the occasion of the death of the ruler's daughter (Matt. 9:23), we read of minstrels and people making a noise! In the Old Testament it is clear that there were hired mourners who were employed to mourn for the dead (cf. Amos 5:16), and the same custom has been met with by modern travelers, who describe the wailings as hideous. The minstrels played soft, doleful music. Cf. also Jer. 16:5-7.
The Jews had other modes of showing their grief, as smiting their breasts (Luke 23:48), neglecting their personal appearance, putting ashes and dust on their heads, rending their garments, sitting in silence, refusing food, &c.
Doubtless amid all the outward demonstrations of grief, there was real natural sorrow, where loved ones were taken away, as in the case of Martha and Mary losing Lazarus. How touching to read, when Mary came to Jesus, that when He "saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled.... Jesus wept. Then said the Jews, Behold how he loved him." (John 11:33-36.) As our Lord wept with Martha and Mary, and is touched with the feeling of our infirmities, so are we exhorted to weep with those that weep.