Skull
The Hebrew Word for Skull
The Hebrew word for skull is "gulgoleth," derived from a root meaning "to roll," describing the more or less round shape of the human head. This same word is well known to Bible readers in its Aramaic-Greek form as "Golgotha." In the Old Testament, "gulgoleth" is sometimes translated as "head" or "poll" (as in a census count, per head), but when it specifically means the bony structure of the skull, it appears in memorable and often violent contexts.
Skulls in Old Testament Narratives
The word "skull" appears in two notable Old Testament passages. In Judges 9:53, during Abimelech's siege of the tower of Thebez, a woman dropped an upper millstone on his head and "crushed his skull." Mortally wounded and unwilling to be remembered as having been killed by a woman, Abimelech ordered his armor-bearer to finish him off with a sword. In 2 Kings 9:35, when Jehu's men went to bury the wicked Queen Jezebel after her death, they found nothing left of her but her skull, her feet, and the palms of her hands, fulfilling Elijah's prophecy that dogs would devour her flesh (1 Kings 21:23).
Golgotha: The Place of the Skull
The most significant biblical reference to "skull" is in the name of the place where Jesus was crucified. All four Gospels identify the crucifixion site by this name: "They came to a place called Golgotha, which means 'Place of the Skull'" (Matthew 27:33; Mark 15:22; John 19:17). Luke translates the name directly, referring to "the place called the Skull" (Luke 23:33), using the Greek word "kranion," from which the English word "cranium" derives. The Latin translation of this name, "Calvaria," gives us the familiar English name "Calvary."
Why Was It Called the Place of the Skull?
The reason for the name "Place of the Skull" has been debated for centuries. The most common explanations include: the hill may have been shaped like a skull, with rock formations resembling eye sockets and a nose; it may have been a place of execution where skulls of criminals were left exposed; or it may have been near a cemetery or burial ground. An early Christian tradition, not supported by historical evidence, suggested that Adam's skull was buried at this location, creating a symbolic connection between the first Adam's death and the second Adam's redemptive sacrifice.
Theological Significance of the Skull
The convergence of the skull imagery at the crucifixion site carries deep theological weight. The place of death became the place of life. Where the skull represented mortality, violence, and human judgment, the cross of Christ transformed it into a symbol of redemption and hope. Paul wrote that through the cross, God "disarmed the powers and authorities, making a public spectacle of them, triumphing over them" (Colossians 2:15). The Place of the Skull, intended as a site of shame and execution, became the most sacred location in Christian history.
Biblical Context
The word 'skull' appears in Judges 9:53 (Abimelech's death), 2 Kings 9:35 (Jezebel's remains), and in all four Gospels as part of the name Golgotha, 'the Place of the Skull' (Matthew 27:33, Mark 15:22, Luke 23:33, John 19:17). The Hebrew 'gulgoleth' also appears in census contexts meaning 'per head' or 'poll.'
Theological Significance
The skull's association with Golgotha makes it one of the most theologically charged images in Scripture. The Place of the Skull, a site of execution and death, became the location of humanity's redemption through Christ's crucifixion. The transformation of this symbol from death to life encapsulates the gospel message: God brings salvation precisely at the point of greatest human need and despair.
Historical Background
The traditional site of Golgotha is located within the Church of the Holy Sepulchre in Jerusalem, identified by Constantine's mother Helena in the 4th century. An alternative site, known as Gordon's Calvary, was proposed in the 19th century based on its skull-like rock formation near the Garden Tomb. Archaeological investigations at both sites continue to inform the debate. Roman crucifixion was typically conducted outside city walls at prominent, visible locations to serve as a deterrent.