Hastings' Dictionary of the New Testament 
Three Greek words are employed in the NT to express the idea of tomb or burial place: (1) μνῆμα, Acts 2:29; Acts 7:16, Revelation 11:9; cf. Luke 8:27; Luke 23:53; Luke 24:1, Mark 5:3; Mark 5:5; (2) μνημεῖον, Acts 13:29; cf. Matthew 23:29; Matthew 27:52; Matthew 27:60; (3) τάφος, Revelation 3:13; cf. Matthew 23:27; Matthew 23:29; Matthew 27:61; Matthew 27:64; Matthew 27:66; Matthew 28:1; the Hebrew equivalent of all three being קָבָר. The word ‘grave,’ though found eight times in the Authorized Version, is not regarded by the Revisers as an adequate English equivalent.
1. Ancient burial customs. -The Hebrews universally disposed of their dead by burial; otherwise they felt the soul of the deceased in Sheol would not find rest. The aboriginal cave-dwellers in Canaan, however, seem to have disposed of their dead by cremation (cf. R. A. S. Macalister, Bible Side-Lights from the Mound of Gezer, 1906, p. 48 ff.). Burning was resorted to by the Hebrews only in the case of those who had committed crime ( Genesis 38:24, Leviticus 20:14). They used spices in preparing the body for burial, but they did not embalm. There was not the same incentive for it as prevailed in Egypt, where other-worldliness was so emphatically illustrated by temple and pyramid. Still, to the later Jews as well as to the Egyptians the tomb was ‘the house of the living.’ Swift burial was necessary because of the climate, and as a rule took place on the same day as the person died. Stones were placed over a grave, not only to mark the site, but to prevent jackals and other beasts from disturbing the body (cf. 2 Samuel 18:17). In the case of a criminal the heap of stones over his grave kept on growing, as every passer-by felt compelled to express his contempt for him by adding new stones to the heap. Ancient tombs are still very numerous in Petra, which is indeed ‘the city of tombs.’ Of the 750 (more or less) sepulchres extant there, some date back as far as the 6th cent. b.c., or even earlier, probably belonging to the ancient Edomites who once inhabited those parts. Others, perhaps the great majority, are those of the Nabataeans, or early Arabs, who flourished in Petra from 350 b.c. till a.d. 100. These tombs, which are of varied styles and types, are all cut in the sides of the massive sandstone mountains. One is filled with columbaria for receiving the ashes of the dead. As a necropolis Petra is worthy of special study.
2. Ancient types of sepulchre. -Like their neighbours, the Hebrews through their sepulchres gave expression to their belief in immortality. The limestone rocks of Canaan yielded to their desire for a permanent place of abode. And yet, though they must have been perfectly familiar with the Babylonian and Egyptian custom of building costly mausolea, the Hebrews insisted on simplicity. No elaborate or extravagant sepulchres were ever erected by them. They regarded such monuments as tending towards ancestor-worship, and they studiously avoided all kinds of idolatry. In preparing sepulchres for the dead they aimed at safety and endurance rather than elaborateness and ornamentation. Men of position sometimes prepared their sepulchres while yet alive; but, though the Phcenicians were their models, they seldom used a sarcophagus. The practice of raising monuments over their tombs was first inaugurated by Simon the Maccabee ( 1 Maccabees 13:27 ff.). Through the influence of the Greeks, the Hebrews began to build separate tomb-chambers. These varied in style as follows:
(1) The simplest type of Jewish sepulchre was a sunken receptacle for a single body, hewn in the rock. Oftentimes caves were appropriated and used by them to save labour and expense. Abraham, for example, buried Sarah in the cave of Machpelah ( Genesis 23:9; Genesis 23:17). A slab of stone was prepared to cover tightly the rectangular depression. This was whitewashed annually, to guard against ceremonial defilement ( Matthew 23:27; cf. Luke 11:44). Ancient tombs of this kind are very common in Palestine still. Some have been found with shafts, as at Tell el-Judeideh (cf. Bliss and Macalister, PEF[Note: EF Palestine Exploration Fund.]Excavations, 1898-1900, p. 199 ff.).
(2) Chambers with rectangular recesses called kokim, or loculi, for receiving the body. These were usually secured by means of slabs which were plastered and ceiled. Some were cut in the face of the rock lengthwise. They are known as shelf-tombs; others were cut at right angles to the surface of the wall, to a depth of 5 or 6 ft., the body being laid in with the feet towards the opening. The recesses were usually low, almost on a level with the floor of the chamber. It was probably in a shelf-tomb that our Lord was buried ( Matthew 27:60, Mark 15:46, Luke 23:53, John 20:12). Over the shelf, ledge, or trough, as the case might be, arches were usually cut. This kokim kind of sepulchre was the family type. Sometimes double chambers were made, with a rock-cut passage-way leading from one into the other. The so-called ‘Tombs of the Kings’ and ‘Tombs of the Prophets’ at Jerusalem are of this type. The Greeks built such sepulchres from 200 b.c. onwards. A heavy stone door swinging in a socket, or a large rolling stone-disk, protected the entrance against robbers and other wilful violators ( Matthew 27:60, John 11:38). Curses were often invoked on those who would disturb the dead (cf. the inscription on Shakespeare’s tomb at Stratford-on-Avon, ‘And curs’d be he who moves my bones’). No outsider was allowed to bury in a private family sepulchre, because such tombs were holy ground. If unused and empty, they might be, indeed often were, occupied by outcasts and homeless ones who took refuge in them ( Mark 5:2). Chamber-tombs frequently had porches, vestibules, or antechambers. Even the single tomb might have its antechamber as well as its chamber proper. C. M. Doughty describes sepulchres of this type as existing in Arabia (Travels in Arabia Deserta, 1888, i. 108).
(3) Tombs built of stones. Masonry tombs are all of later date. Some of them, however, carry us as far back as the Greek Age. Certain very interesting antique examples still exist at Kadesh-Naphtali, Tell Hum, Malal, Teiasir, and ‘Ain el-B’anieh. The one probably best known to the student of the Bible is the so-called Tomb of Rachel at the fork of the road leading to Bethlehem. At Palmyra the most remarkable masonry tombs are to be seen. They are known as ‘sepulchral towers.’ One stands 59 ft. high and contains a tomb-chamber 27 by 20 ft. in size. Other tombs built of masonry are to be found at Rabbath Ammon, and formerly at Modin, the home of the Maccabees. In certain cases limestone sarcophagi, ornamented and highly polished, received the dead. Not infrequently such tombs are revered by the Arabs as sacred, being regarded as the sepulchres of saints and heroes. The Arabs make pilgrimages to them, call them makâms, and carefully guard them against all possible profanation. Religious services are frequently held at them, and votive offerings are repeatedly brought and placed on the walls under the saint’s protection. Clothing, implements of agriculture, and other such peasant belongings are considered perfectly safe when deposited by a saint’s tomb; for, if they are injured or stolen, the act incurs the saint’s wrath. Even the Jews perpetuate the memory of certain celebrated Rabbis by honouring their tombs through the building of synagogues over them, which in turn have become centres of pilgrimage; that of the celebrated Talmudist Rabbi Meir, near Tiberias, is an illustrious example.
3. NT passages. -There are but live passages in apostolic history which speak of tombs or sepulchres: (1) Acts 2:29, in which Peter says, ‘Brethren, I may say unto you freely of the patriarch David, that he both died and was buried, and his tomb (τὸ μνῆμα αὐτοῦ) is with us unto this day.’ The Apostle’s argument is that, in spite of the fact that David was a patriarch and the founder of a royal family or clan, and wrote Psalms 16:10 (‘For thou wilt not leave my soul in Sheol,’ etc.), he nevertheless himself came to the grave and was buried; therefore, he must have had in mind One greater than himself. According to 1 Kings 2:10, David was buried ‘in the city of David.’ Nehemiah (3:16) mentions ‘the sepulchres of David.’ To buy off Antiochus Epiphanes, Hyrcanus opened one of the chambers of David’s sepulchre and took out 3000 talents; Herod the Great rifled another in the time of Hadrian (cf. Josephus, Ant. VII. xv. 3, XIII. viii. 4). David’s tomb is said to have fallen into ruins. Its site was probably within the city walls. F. de Sauley erroneously identifies it with the ‘Tombs of the Kings,’ which are of Roman origin (Journey round the Dead Sea, new ed., 1854, ii. 111 ff.). Jerome, writing in the 4th cent. a.d. to Marcella, expresses a hope that they might pray together in the mausoleum of David (Ep. xlvi).
(2) Acts 7:16, ‘And they [the fathers] were carried over unto Shechem, and laid in the tomb (ἐν τῷ μνήματι) that Abraham bought for a price in silver of the sons of Hamor in Shechem.’ Stephen here seems to have confused OT statements with ancient Jewish tradition. According to Genesis 50:13, Jacob was buried in Hebron; and, according to Joshua 24:32, Joseph was buried in Shechem. Jewish tradition adds much to these facts: e.g. Josephus (Ant. II. viii. 2) regards all the patriarchs as buried in Hebron. The Book of Jubilees (ch. 46) speculates about the bones of Joseph’s brethren, declaring that they were buried in Shechem. This is possible. There is nothing to prevent our supposing that the bodies of all twelve of the sons of Jacob were removed to the Promised Land. Shechem was more central than Hebron. It was there that Abram first settled when he came into Canaan; there he built an altar to Jahweh ( Genesis 12:6-7); and it is only reasonable to suppose that he also purchased the ground on which it stood; otherwise it would have been exposed to desecration and destruction. ‘The purchase of the ground on which an altar stood would therefore seem to follow as a kind of corollary from the erection of an altar on that ground’ (cf. R. J. Knowling, Expositor’s Greek Testament, ‘Acts,’ 1900, in loc.). This does not preclude the possibility of Jacob’s purchase of the field of Shechem from the sons of Hamor ( Genesis 33:19, Joshua 24:32). Stephen, accordingly, only enlarges upon the statements of the OT in keeping with both tradition and possibility. To-day the tomb of Joseph is shown a few hundred yards to the N. of Jacob’s well, and the same distance almost due E. from Shechem. Tradition fixed upon this location, as early as the 4th cent. a.d., as the place where Joseph was buried. The present tomb, which was restored in 1868, has the usual appearance of a Muslim wêli. On the other hand, the Ḥarâm, or sacred area, which encloses the Cave of Machpelah in Hebron marks the place where Abraham and Sarah, Isaac and Rebekah, Jacob and Leah were buried. Few Europeans can boast of having been permitted to enter it; the prevent writer had this privilege in April 1914.
(3) Acts 13:29, ‘And when they had fulfilled all things that were written of him, they took him down from the tree and laid him in a tomb’ (εἰς μνημεῖον). St. Paul here treats of Christ’s burial with a freedom analogous to that of St. Peter when speaking of David’s ( Acts 2:29). The motive of both was the same, namely, to prove the reality of the death, and, therefore, of the resurrection from the dead. Unlike Enoch and Elijah, Christ had died and been actually buried; hence His death was a reality, and because He had risen from the tomb His resurrection was an indisputable fact. But did the Jews bury Jesus? The Gospel of Peter, says that they did (21-24). And surely Joseph Arimathaea and Nicodemus were both Jews and members of the Sanhedrin. Where is His tomb to be located? Certain authorities are unwilling to commit themselves; but the present writer is free to acknowledge that the traditional place, marked as it is by the Cathedral of the Holy Sepulchre, despite all that is repulsive and idolatrous about it, best satisfies him as the approximate site. Eusebius (Onom., ed. P. de Lagarde, 1870, pp. 229, 248) favours this opinion (cf. H. Guthe, article‘Holy Sepulcher,’ in Schaff-Herzog[Note: chaff-Herzog The New Schaff-Herzog Encyclopedia (Eng. tr. of PRE).], v.  328-331).
(4) Romans 3:13, ‘Their throat is an open sepulchre’ (τάφος). These words are quoted from the Septuagintversion of Psalms 5:10. The Psalmist is describing enemies whose false and treacherous language threatened ruin to Israel. Just as a grave stands yawning to receive the corpse, and gives forth foul and pestilent vapours, so the throat of the wicked is open to besmirch by slander and malice some one’s fair name. The modern custom of secreting tomb cavities and re-opening them to make fresh interments affords a partial illustration of what the Apostle means.
(5) Revelation 11:9, ‘And from among the peoples and tribes and tongues and nations do men look upon their dead bodies three days and a half, and suffer not their dead bodies to be laid in a tomb’ (εἰς μνῆμα). The picture drawn here by John is that of a degenerate Church refusing to allow the bodies of its true witnesses the rite of burial. To the apostles, such a spirit was paralleled only by pagan malice. For the enemies of the Church to be willing not only to see the bodies of the faithful lie exposed in the open way, but to invite the world to the spectacle, and to celebrate the event with holiday joy and the exchange of gifts (v. 10), was the climax of insolence and contumely.
Literature.-Compare the articles ‘Burial,’ ‘Tomb,’ ‘Grave,’ ‘Sepulchre,’ in the various Dictionaries of the Bible and Religious Encyclopaedias; also R. A. S. Macalister, PEFSt[Note: EFSt Palestine Exploration Fund Quarterly Statement.]xxxiv. , xli. ; F. J. Bliss and R. A. S. Macalister, Excavations in Palestine during the years 1898-1900 (PEF[Note: EF Palestine Exploration Fund.], 1902); J. P. Peters and H. Thiersch, Painted Tombs in the Necropolis of Marissa (PEF[Note: EF Palestine Exploration Fund.], 1905); R. E. Brünnow and A. v. Domaszewski, Die Provincia Arabia, i. and ii. [1904-05]; G. Dalman, Petra und seine Felsheiligtümer, 1908; E. Robinson, Biblical Researches2, 1856; K. Mommert, Golgotha und das heilige Grab zu Jerusalem, 1900; Baedeker-Benzinger, Palestine and Syria, 1912; Zeitschrift des deutschen Palaestina-Vereins, 1878 ff.; Mittheilungen und Nachrichten des deutschen Palaestina-Vereins, 1895 ff.; Revue Biblique, 1882 ff.
George L. Robinson.
American Tract Society Bible Dictionary 
A place of burial. The Hebrews were always very careful about the burial of their dead. Many of their sepulchres were hewn in rocks: as that of Shebna, Isaiah 22:16; those of the kings of Judah and Israel; and that in which our Savior was laid on Calvary. These tombs of the Jews were sometimes beneath the surface of the ground; but were often in the side of a cliff, and multitudes of such are found near the ruins of ancient cities, 2 Kings 23:16 Isaiah 22:16 . Travellers find them along the bases of hills and mountains in all parts of Syria; as on the south side of Hinnom, the west side of Olivet, at Tiberias, in Petra, in the gorge of the Barada, and in the sea-cliffs north on the Acre. The tombs, as well as the general graveyards, were uniformly without the city limits, as is apparent at this day with respect to both ancient and modern Jerusalem, 2 Kings 23:6 Jeremiah 26:23 Luke 7:12 John 11:30 . See Aceldama .
The kings of Judah, almost exclusively, appear to have been buried within Jerusalem, on Mount Zion, 1 Kings 2:10 2 Kings 14:20 2 Chronicles 16:14 28:27 Acts 2:29 . Family tombs were common, and were carefully preserved, Genesis 50:5-13 Judges 8:32 2 Samuel 2:32 1 Kings 13:22 . Tombstones with inscriptions were in use, Genesis 35:20 2 Kings 23:16,17 . Absalom was buried under a heap of stones, 2 Samuel 18:17 . In many ancient heathen nations, a king was buried under a vast mound, with his arms, utensils, horses, and attendants, Ezekiel 32:26,27; and the pyramids of Egypt are believed to be the tombs of kings, each having but one or two apartments, in one of which the stone coffin of the builder has been found.
It was thought an act of piety to preserve and adorn the tombs of the prophets, but was often an act of hypocrisy and our Savior says that the Pharisees were like whited sepulchres, which appeared fine without, but inwardly were full of rottenness and corruption, Matthew 23:27-29; and Lightfoot has shown that every year, after the winter rains were over, the Hebrews whitened them anew. In Luke 11:44 , Christ compares the Pharisees to "grave which appear not," so that men walk over them without being aware of it, and many thus contract an involuntary impurity. A superstitious adoration of the tombs and bones of supposed saints was then and is now a very prevalent form of idolatry; and our Savior tells the Jews of his day they were as guilty as their fathers, Luke 11:47,48 : they built the sepulchres of the prophets, their fathers slew them; the hypocritical idolatry of the sons was as fatal a sin as the killing of the prophets by their fathers. These worshippers of the prophets soon afterwards showed that they allowed the deeds of their fathers, by crucifying the divine Prophet who Moses had foretold. In Syria at the present day the tomb of David on Mount Zion and that of Abraham at Hebron are most jealously guarded, and any intruder is instantly put to death; while almost all the laws of God and man may be violated with impunity. Deserted tombs were sometimes used as places of refuge and residence by the poor, Isaiah 65:4 Luke 8:27; the shepherds of Palestine still drive their flocks into them for shelter, and wandering Arabs live in them during the winter. See Burial .
Maundrell's description of the sepulchre north of Jerusalemsupposed by many to be the work of Helena queen of Adiabene, though now known as "the tombs of the kings,"may be useful for illustrating some passages of Scripture:
"The next place we came to was those famous grots called the sepulchres of the kings; but for what reason they go by that name is hard to resolve; for it is certain none of the kings, either of Israel or Judah, were buried here, the holy Scriptures assigning other places for their sepulchres. Whoever was buried here, this is certain that the place itself discovers so great an expense, both of labor and treasure, that we may well suppose it to have been the work of kings. You approach to it at the east side through an entrance cut out of the natural rock, which admits you into an open court of about forty paces square, cut down into the rock with which it is encompassed instead of walls."
"On the west side of the court is a portico nine paces long and four broad, hewn likewise out of the natural rock. This has a kind of architrave, running along its front, adorned with sculpture, of fruits and flowers, still discernible, but by time much defaced. At the end of the portico, on the left hand, you descend to the passage into the sepulchres. The door is now so obstructed with stones and rubbish, that it is a thing of some difficulty to creep through it. But within you arrive in a large fair room, about seven yards square, cut out of the natural rock. Its sides and ceiling are so exactly square, and its angles so just, that no architect, with levels and plummets, could build a room more regular. And the whole is so firm and entire that it may be called a chamber hallowed out of one piece of marble. From this room you pass into, I think, six more, one within another, all of the same fabric with the first. Of these the two innermost are deeper than the rest, having a second descent of about six or seven steps into them. In every one of these rooms, except the first, were coffins of stone placed in niches in the sides of the chambers. They had been at first covered with handsome lids, and carved with garlands; but now most of them were broken to pieces by sacrilegious hands."
Hawker's Poor Man's Concordance And Dictionary 
I should not have noticed this word in our Concordance by way of explanation of the term, for that is unnecessaryâ€”every one knows that it means a burial place, or grave; but the reason I have paused over this word, and for which I presume that the reader will desire to pause too, is in respect to that memorable one in which the holy body of the Lord Jesus for a space lay. Here the mind will find subject for unceasing meditation.
The sepulchre of the Lord Jesus, no doubt, became a sacred spot, dear to every beholder, as soon as the eastern world became subject to the christian faith. But the thorough change which took place at the overthrow of Jerusalem, which our Lord predicted, and which was literally fulfilled when "not one stone was left upon another that was not thrown down," totally altered the face of this sepulchre, as well as the whole of the holy city. They who have made again of relics, and got money by shewing spots and places, do, no doubt to this hour, pretend to shew the tomb where Jesus lay, and numberless circumstances connected with the history. But these things are impossible; hence in proof we know that Jesus suffered without the gate. ( Hebrews 13:12) â€”consequently Mount Calvary was without the gate; whereas now Calvary is almost in the centre of Jerusalem. So also Mount Zion, which in our Lord's days, and before, was on a hill, and the most beautiful eminence of the old Jerusalem, but is now excluded from the city, and the ditches around the base of it are filled in. So that it may with truth be said, that there are scarce any remains of the city as it was in the days of the Lord Jesus Christ.
"Yet" saith Dr. Shaw in his Travels, (page 334. folio edition) "notwithstanding these changes and revolutions, it is highly probable that a faithful traditon hath always been preserved of the several places that were consecrated, as it were, by some remarkable transaction relating to our Saviour and his apostles. For it cannot be doubted but that, among others, Mount Calvary, and the cave where our Saviour was buried were well known to his disciples and followers."
Indeed as a confirmation to this, it is well known that the emperor Adrian, the bitter enemy of Christianity, in contempt to Christ, caused an image of heathenish idolatry to be erected in those hallowed spots where Jesus was born, and another where he was crucified, and a third at his speulchre. And all these continued to the days of Constantine, when the whole empire becoming professors of christianity, the images were then removed, and churches built in their place.
But while it remains an impossibility in the present hour to ascertain the very spot of Christ's sepulchre, the sepulchre itself opens the same sacred subject of devout meditation. Here the faith of the believer may frequently take wing, and still hear by faith the angels invitationâ€”"Come, see the place where the Lord lay." From hence it was the first clear views were made of the invisible world; and from hence all the faithful are taught to follow, in sure and certain hope, their risen and ascended Saviour to the everlasting mansions of the blessed. That pure and holy corn of heavenly wheat which then fell into the ground did not abide alone, but by dying hath given life in his life to all his seed, and become thereby the first fruits of them that sleep. ( John 12:24)
Vine's Expository Dictionary of NT Words 
akin to thapto, "to bury," originally "a burial," then, "a place for burial, a tomb," occurs in Matthew 23:27; 23:29 , RV (AV, "tombs"); 27:61,64,66; 28:1; metaphorically, Romans 3:13 .
Wilson's Dictionary of Bible Types 
Matthew 23:27 (b) This is a description of the death and decay which the Lord saw in the hearts, minds and lives of these hypocritical, religious leaders.
Romans 3:13 (a) This is a graphic illustration of GOD's thoughts about the natural human heart and soul; the stench of which is revealed by the words, the statements and the sayings of the ungodly.
Webster's Dictionary 
(1): ( v. t.) To bury; to inter; to entomb; as, obscurely sepulchered.
(2): ( n.) The place in which the dead body of a human being is interred, or a place set apart for that purpose; a grave; a tomb.
Easton's Bible Dictionary 
Smith's Bible Dictionary 
Sepulchre. See Burial, Sepulchres .
Holman Bible Dictionary 
Genesis 23:6 Mark 15:46Burial
Hastings' Dictionary of the Bible 
Sepulchre . See Tomb.
Morrish Bible Dictionary 
International Standard Bible Encyclopedia 
sep´ul - kẽr ( 2 Chronicles 21:20; 2 Chronicles 32:33; John 19:41 f; Acts 2:29 , etc.). See Burial; Jerusalem , VIII.
Cyclopedia of Biblical, Theological and Ecclesiastical Literature 
Bibliography Information McClintock, John. Strong, James. Entry for 'Sepulchre'. Cyclopedia of Biblical, Theological and Ecclesiastical Literature. https://www.studylight.org/encyclopedias/eng/tce/s/sepulchre.html. Harper & Brothers. New York. 1870.
- Sepulchre from Hastings' Dictionary of the New Testament
- Sepulchre from American Tract Society Bible Dictionary
- Sepulchre from Hawker's Poor Man's Concordance And Dictionary
- Sepulchre from Vine's Expository Dictionary of NT Words
- Sepulchre from Wilson's Dictionary of Bible Types
- Sepulchre from Webster's Dictionary
- Sepulchre from Easton's Bible Dictionary
- Sepulchre from Smith's Bible Dictionary
- Sepulchre from Holman Bible Dictionary
- Sepulchre from Hastings' Dictionary of the Bible
- Sepulchre from Morrish Bible Dictionary
- Sepulchre from International Standard Bible Encyclopedia
- Sepulchre from Cyclopedia of Biblical, Theological and Ecclesiastical Literature