Mount of olives

The Mount of Olives rises gently to the east of Jerusalem’s Old City, overlooking the Kidron Valley and offering one of the most iconic views in the Holy Land. For thousands of years, this ridge has been a place where geography, faith, and history meet.

In Jewish tradition, the Mount of Olives holds profound significance as the site where the resurrection of the dead is believed to begin at the end of days. Because of this belief, its slopes are home to the ancient Jewish cemetery, one of the oldest continuously used burial grounds in the world, with graves spanning more than three millennia.

For Christians, the Mount of Olives is deeply connected to the life of Jesus. According to the New Testament, this is where Jesus taught his disciples, prayed before his arrest in the Garden of Gethsemane, and later ascended into heaven. Several churches and chapels mark these events, making the area an important destination for pilgrims from around the world.

Beyond its religious meaning, the Mount of Olives is also a historical vantage point. Armies, travelers, and pilgrims approaching Jerusalem from the east would first see the city from this hill, much as visitors do today. The layered landscape of olive trees, stone terraces, ancient tombs, and modern neighborhoods tells the story of Jerusalem’s long and complex past.

Today, the Mount of Olives remains a quiet yet powerful place — a space of reflection where sacred tradition, memory, and panoramic beauty come together above the heart of Jerusalem.

The Ascension Convent on the Mount of Olives is one of the most significant Russian spiritual centers in the Holy Land, combining deep history, architectural beauty, and a living monastic tradition.

Founded in 1906 as a women’s monastic community at the initiative of Archimandrite Antonin (Kapustin), head of the Russian Ecclesiastical Mission in Jerusalem, the convent began after he purchased land on the summit of the Mount of Olives in 1870. Initially, he intended to establish a men’s monastery, but later chose to create a women’s convent. In 1924, the community was granted official monastery status.

The convent is located on the southern peak of the Mount of Olives, just 200 meters from the Chapel of the Ascension. From the grounds, visitors can enjoy breathtaking views of Jerusalem’s Old City.

Today, the convent is administered by the Russian Orthodox Church Outside Russia (ROCOR) and is home to around 50 nuns from various countries. The sisters live according to the Rule of St. Basil the Great, dedicating themselves to prayer, handicrafts, and welcoming pilgrims.

Historical Sites Within the Convent

Cathedral of the Ascension of Christ: Built between 1873–1881 in the Neo-Byzantine style and consecrated in 1886. It features a white marble iconostasis, mosaic floors, and ancient relics. Among its treasures are miracle-working icons of the Mother of God — Eleon Skoroposlushnitsa and Seeking of the Lost. The cathedral also houses reliquaries containing relics of saints.
The “Russian Candle” Bell Tower: At 64 meters, it is the tallest point in Jerusalem, offering panoramic views of the surroundings.
Chapel of St. John the Baptist: Built in the 1920s on the site where, according to tradition, the head of John the Baptist was found. It preserves a 6th-century mosaic floor.
Church of St. Philaret the Merciful: Consecrated in 1937, this building also serves as the convent’s refectory.

On its 5.4-hectare grounds, the convent maintains olive groves, pine, and cypress trees. The olive orchard not only beautifies the convent but also serves as a place of prayer and labor for the nuns.

Practical Information

Address: Russian Convent on Mt. Olives, P.O. Box 19229, Jerusalem, 91191
Visiting Hours: Daily between 13:00–15:00 (note: the cathedral closes for a lunch break at 14:00).
Contact: Information about visits and pilgrimages can be found on the official website of the Russian Ecclesiastical Mission in Jerusalem.

The Ascension Russian Orthodox Convent on the Mount of Olives

The Garden of Gethsemane is one of the holiest places in Jerusalem, closely associated with the final hours of Jesus Christ’s earthly life. At the foot of the Mount of Olives, it was here that He prayed on the night before His arrest, foreseeing His coming suffering (Matthew 26:36–46).

The name Gethsemane means “oil press”, referring to the olive groves that once surrounded the area. In the 1st century CE, the garden was used as a place of solitude and prayer. According to tradition, it was also here that Jesus was arrestedafter the betrayal of Judas Iscariot.

What Can You See Today?

Ancient olive trees, estimated to be 600–700 years old. Some scholars believe they may be descendants of the very trees that stood here in the time of Jesus. They are behind a protective fence and cannot be approached closely.
The Church of All Nations, built on the site of earlier sanctuaries. Inside lies the Stone of Agony, where, according to tradition, Christ prayed in anguish.
The Franciscan Monastery, with its beautiful gates decorated with the Jerusalem Cross.

The Garden of Gethsemane remains a place of silence, prayer, and reflection. Here, visitors can especially feel the closeness of the Gospel events and the spiritual atmosphere of the Holy Land.

The Garden of Gethsemane

The Church of All Nations, located beside the Garden of Gethsemane on the slope of the Mount of Olives, is one of the most significant Christian sanctuaries in Jerusalem. It stands on the site where, according to tradition, Jesus Christ prayed before His arrest on the night preceding His Passion.

The first church on this site was built in the 4th century during the reign of Byzantine Emperor Theodosius I. In the 12th century, the Crusaders erected a new church, but it was later destroyed.

The modern Church of All Nations was constructed in 1924, designed by architect Antonio Barluzzi, with funding from 12 different countries — a symbol of the unity of the Christian world.

What You Can See Inside

The Stone of Agony – believed to be the rock where Christ prayed before His arrest.
The façade mosaic, depicting Christ accepting the will of God, one of the most striking examples of sacred art in Jerusalem.
Stained glass windows and dim lighting, which create an atmosphere of sorrow and prayer.

Visitor Information

Address: Garden of Gethsemane, Jerusalem
Opening hours: Daily, 8:00 AM – 6:00 PM
Services are held regularly in multiple languages, including Russian for pilgrim groups.

The Church of All Nations is a place of profound prayer and reflection on the suffering of Christ, where every pilgrim can feel a deep spiritual connection to the events of the Gospels.

Church of All Nations

At the summit of the Mount of Olives, overlooking the Old City of Jerusalem, stands a modest white stone structure, partially hidden behind the walls of a mosque. This is the Chapel of the Ascension, one of the most significant sites in the Christian world. According to the New Testament, it was here that Jesus Christ ascended into heaven forty days after His Resurrection.

According to the Gospel of Luke and the Acts of the Apostles, on this very mountain the Savior gave His final blessing to the disciples and was “taken up before their eyes, and a cloud hid Him from their sight.” This event marked the completion of Christ’s earthly mission and the beginning of the apostolic age.

Historical Background

4th century – The first church was built here in 384 by Byzantine Empress Helena. It was called the Imbomon(“the platform”), an open-air sanctuary without a roof, symbolizing the open sky as Christ’s path.
6th century – A grand basilica was erected, the outline of which can still be seen in the courtyard today.
7th century – Destroyed during the Muslim conquest, later restored by the Byzantines and again ruined during the Crusades and subsequent wars.
1198 – After the fall of Jerusalem, Sultan Saladin returned the site to the Christians but left it under Muslim control. The small octagonal chapel that stands today was built at that time.

The Chapel of the Ascension belongs to the Muslim Waqf. However, once a year, on the Feast of the Ascension (according to either the Gregorian or Julian calendar), Christians of all denominations are allowed to celebrate Mass here. It remains a rare example of interfaith coexistence in the complex spiritual landscape of Jerusalem.

The chapel is striking in its simplicity and austerity. Unlike other holy sites, it contains no icons, altars, mosaics, or frescoes, as it functions under Islamic authority more as a mausoleum than as a full Christian church. This minimalism adds to the spiritual intensity of the pilgrimage: silence, stone, and open sky themselves become the sanctuary.

The Sacred Relic

The main relic of the chapel is the stone bearing the imprint of Christ’s foot, believed to be the spot where His foot last touched the earth before ascending. For many pilgrims, especially from Orthodox countries, this is an object of profound veneration, described in 19th-century Russian pilgrimage accounts as the “Divine footprint where no shadow falls.”

Visitor Information

Address: Mount of Olives, East Jerusalem, a short walk from the Russian Orthodox Convent of the Ascension and nearby lookout points.
Opening hours: Daily, from morning until sunset.
Entrance fee: 10 NIS per person (symbolic fee collected by the Waqf).
Dress code: Modest clothing is required. Shoulders and knees must be covered, and women are advised to bring a headscarf.

The Chapel of the Ascension is not about external grandeur but about inner experience — a place of quiet prayer, contemplation, and direct encounter with the mystery of the Ascension.

Chapel of the Ascension

According to ancient Christian tradition, after the Ascension of Christ, the Virgin Mary continued to live in Jerusalem, in the home of the Apostle John the Theologian, as Christ had entrusted her to his care from the Cross. Surrounded by the apostles, she passed away peacefully — an event known in the Christian East as the Dormition of the Theotokos.

Her body was carried in solemn procession from Mount Zion through the Kidron Valley to a rock-hewn tomb at the base of the Mount of Olives, near the Garden of Gethsemane. There, the apostles laid her to rest, sealing the stone entrance.
On the third day, when the Apostle Thomas arrived late and wished to see her one last time, the apostles opened the tomb — but it was found empty. According to tradition, this was the moment of the Assumption of the Virgin Mary into Heaven, body and soul, a mystery commemorated by both Eastern and Western Christianity.

As early as the 4th century, the site of the Virgin’s tomb became a place of pilgrimage. The first small church was commissioned by Empress Helena, the mother of Emperor Constantine the Great, who also discovered many of the Holy Land’s sacred sites. That first structure was destroyed during the Persian invasion in 614 CE but was later rebuilt by Byzantine Christians.

In the 12th century, the Crusaders constructed the present stone church — a vaulted crypt descending deep into the rock. Its Romanesque and early Gothic features — pointed arches, thick walls, and marble columns — still survive today. The Crusader church was part of a larger complex of buildings, including a monastery and chapels dedicated to Mary’s parents, Saints Joachim and Anne.

After the fall of Jerusalem to Saladin in 1187, the church was partially destroyed, though the crypt was spared. During the 14th century, the Franciscan Order, newly established in the Holy Land as Custodians of Christian sites, undertook the restoration of the Tomb of Mary. They repaired the stairway, strengthened the walls, and renewed the altars.

For over a century, the Franciscans maintained the site and held daily services. However, over time, tensions among Christian denominations led to the gradual transfer of the church’s care. By the 16th century, the Greek Orthodox Church and later the Armenian Apostolic Church assumed joint custodianship of the crypt. This arrangement remains in place today, with both communities conducting regular liturgies and vigils in their respective traditions.

The Church Today

The entrance to the Church of the Tomb of the Virgin Mary lies at the foot of the Mount of Olives, opposite the Kidron Valley. From the courtyard, a wide stairway of 47 stone steps descends into the dimly lit underground chapel. The cool air and flickering oil lamps create an atmosphere of deep reverence.

At the center of the crypt stands the stone sarcophagus, traditionally believed to be the resting place of the Virgin. Side chambers honor the tombs of Saints Joachim and Anne, her parents. The walls and columns, blackened by centuries of candle smoke, bear silent witness to the unbroken continuity of prayer in this place.

Architecturally, the church retains its Crusader Gothic portal with fine stone carvings and twin marble columns — one of the few surviving examples of 12th-century architecture in Jerusalem still in liturgical use.

Worship and Custodianship

Today, the church is jointly administered by the Greek Orthodox and Armenian Apostolic Churches, with additional rights of visitation granted to the Franciscans of the Custodia Terrae Sanctae. Orthodox liturgies are held daily, often at dawn, while Armenian services take place on designated feast days. Catholic Masses are occasionally celebrated with special permission.

Pilgrims of all Christian traditions visit the site, particularly during the Feast of the Dormition of the Virgin Mary(August 15 in the West, August 28 in the East), when candlelight processions fill the valley with prayer and song.

Location: At the base of the Mount of Olives, near the Garden of Gethsemane and the Church of All Nations.
Access: A short walk from the Lion’s Gate of the Old City or from the Mount of Olives road.
Opening Hours: Daily from early morning until evening (approx. 6:00–18:00 in summer, 6:00–17:00 in winter).
Entrance: Free; modest attire and quiet reverence are required.

The Tomb of the Virgin Mary is not only one of Christianity’s holiest sites but also a symbol of unity between East and West. Beneath the ancient stones, the faithful continue to whisper prayers that have echoed here for nearly two millennia — where heaven and earth once met at the moment of the Virgin’s eternal rest and glorious assumption.

The Tomb of the Virgin Mary

Dominus Flevit Church, whose name means “The Lord Wept” in Latin, is located halfway down the western slope of the Mount of Olives in Jerusalem. From its terrace, visitors enjoy one of the most famous panoramas of the Old City — with the golden Dome of the Rock and the walls of Jerusalem framed perfectly in view.
The church commemorates the Gospel event when Jesus wept over Jerusalem, foreseeing the city’s destruction. For Christians, it is a place of reflection on Christ’s compassion, his sorrow for human suffering, and his prophetic vision of history. Pilgrims often pause here to pray, read the Gospel passage, and contemplate the fate of the Holy City.
The site was identified as a place of devotion in the Byzantine period, and mosaics from a 5th-century chapel still survive beneath the modern building. The current church was designed by the famous Italian architect Antonio Barluzzi and completed in 1955 under the care of the Franciscan Custody of the Holy Land. Archaeological excavations carried out during construction revealed ancient tombs and mosaics, linking the site to centuries of continuous worship.
Dominus Flevit is unique for its tear-shaped design, symbolizing the Lord’s grief. The façade and dome resemble a droplet of a tear, while inside, the altar faces west — toward the Old City of Jerusalem, rather than the east as in most churches. Behind the altar, a large window frames a breathtaking view of the Temple Mount, allowing pilgrims to reflect as Jesus once did. The interior includes beautiful mosaics, Byzantine remains, and tranquil gardens with ancient olive trees.
Practical Information for Visitors

Location - Mount of Olives, Jerusalem
Managed by Franciscan Custody of the Holy Land.
Opening Hours: 14 - 17 daily
Free entrance. Donations are welcome.
Wear modest clothing, as it is an active Catholic church. The site involves some uphill walking, so comfortable shoes are recommended.

Dominus Flevit Church – The Catholic Church of Tears

The Mount of Olives, rising to the east of Jerusalem’s Old City, offers not only breathtaking views of the Golden Gate and the Temple Mount but is also one of the oldest and most sacred cemeteries in the world. Here lie the traditional tombs of prophets as well as countless Jewish, Christian, and Muslim burials, deeply woven into the history, faith, and culture of the land.

Prophets and Biblical Traditions

In Judaism, prophets were people who received revelations from God. They not only foretold the future but also condemned injustice, guided the people, and taught spiritual life. Many lived between the 8th and 4th centuries BCE, during the kingdoms of Israel and Judah and the time of the First Temple.

Haggai, Zechariah, and Malachi — three prophets of the Second Temple restoration period — are traditionally believed to be buried in the Cave of the Prophets on the slope of the Mount of Olives.
According to the Tanakh, Zechariah, son of Jehoiada the priest, was killed “between the temple and the altar” and buried east of Jerusalem, in the area of today’s Mount of Olives. His tomb was venerated throughout Byzantine and Islamic times.

Over the centuries, the mountain became a major Jewish necropolis, due to the belief that on the Day of the Messiah, the dead from the Mount of Olives will be the first to rise. This gave rise to the tradition of seeking burial here.

The Cave of the Prophets

Located about 200 meters down the northern slope toward the cemetery, the Cave of the Prophets is a rock-hewn burial complex with corridors, niches, and inscriptions. Visitors can see:

Inscriptions in Hebrew and Byzantine Greek with names and blessings;
Stone tombs and corridors cut deep into the rock;
Caves once believed to hold the prophets’ graves.

Today, the cave is lit with automatic lighting, making it easier to explore its interior.

The mountain remains an active cemetery. Among those buried here are:

Revered rabbis, scholars, and righteous figures;
Heroes of Israel, victims of terror, and statesmen;
Ordinary people whose families wished for their burial near the holy city walls.

Graves are often adorned with stones of remembrance, inscriptions, prayers, and places for lighting candles.

From the Tomb of the Prophets, visitors can enjoy sweeping views of the cemetery with the Dome of the Rock and the Old City walls in the background, as well as descend to the modern cemetery below.

Visitor Information

Entrance: Free to both the Cave of the Prophets and the cemetery.
Accessibility: Uneven steps, dirt floors, and steep paths along the mountain make walking challenging.
Guide: The caretaker provides explanations in English.
Practical tips: Bring water, cover your shoulders, and wear a hat in summer — there is little shade. A public restroom is located across the road near the hotel.

Ancient Cemetery and the Cave of the Prophets

The Kidron Valley lies between the Old City of Jerusalem and the Mount of Olives, forming one of the most symbolically charged landscapes in the Holy Land. Narrow, rocky, and quiet, it is less a valley in the pastoral sense and more a corridor of memory — shaped by scripture, burial traditions, and centuries of belief.

For thousands of years, the Kidron Valley has been associated with death, judgment, and the passage between worlds. Kings, prophets, pilgrims, and empires have all left their traces here, carved into stone rather than written on paper.

The most striking monument in the valley is the so-called Tomb of Absalom, also known as Absalom’s Pillar. Rising directly from the rock, the structure combines a square base carved from bedrock with a circular drum and conical roof above.

According to the Book of Samuel, Absalom, the rebellious son of King David, erected a monument for himself because he had no sons to preserve his name. Later tradition identified this monument with Absalom’s memory — not as an honor, but as a warning. For centuries, Jewish pilgrims would throw stones at the tomb, symbolically condemning rebellion against legitimate authority.

Modern archaeology dates the monument not to the biblical period, but to the late Second Temple era (1st century BCE – 1st century CE). Still, the name endured, and with it the moral weight of the story. In the Kidron Valley, history and interpretation coexist without fully replacing one another.

Nearby stands the Tomb of Jehoshaphat, traditionally associated with King Jehoshaphat of Judah. Like Absalom’s Pillar, the attribution is symbolic rather than historical. The tomb’s façade is cut directly into the cliff, simple and austere.

The name reflects a broader belief tied to the valley itself. In Jewish tradition, the Kidron is identified with the “Valley of Jehoshaphat,” where divine judgment is expected to take place at the end of days. Burial here was therefore not merely practical, but eschatological — an investment in proximity to redemption.

One of the most historically grounded monuments in the valley is the Tomb of Benei Hezir, belonging to a known priestly family mentioned in the Hebrew Bible. An inscription carved into the stone identifies the tomb’s occupants, making it one of the rare cases where text and archaeology clearly align.

This tomb dates to the late Second Temple period and reflects elite burial practices of the time. Its presence reinforces the Kidron Valley’s role as a prestigious burial ground, chosen deliberately by families who could afford monumental remembrance.

The slopes of the Kidron Valley are filled with Jewish graves, many oriented toward the Temple Mount. The belief that the resurrection of the dead will begin here has shaped burial patterns for centuries, turning the valley into a dense field of white stone markers.

Christian tradition also passes through the Kidron. According to the Gospels, Jesus crossed this valley on his way from the Last Supper to the Garden of Gethsemane. The valley thus becomes a physical threshold — between city and wilderness, safety and arrest, life and sacrifice.

Today, the Kidron Valley is quiet but never empty. Pilgrims walk its paths with scriptures in hand. Locals pass through quickly. Visitors pause, read, and look upward at monuments whose meanings are layered rather than fixed.

The Kidron Valley does not offer spectacle. It offers continuity — a rare place where geology, architecture, scripture, and expectation exist in the same narrow space. It reminds the visitor that in Jerusalem, even the ground beneath your feet is part of the story.