The Garden Tomb is a famous and beautiful site located in east Jerusalem, believed by many to be the garden and sepulchre of Joseph of Arimathea and therefore possibly the spot where Jesus Christ was resurrected (Book of John 19:38-42). 
Today, it is owned and managed by The Garden Tomb of Jerusalem Association, a Christian non-denominational philanthropy organization from the United Kingdom.

Four suggested reasons why it was named Golgotha or "Skull".

(1) Skulls were found lying on that specific spot, therefore, it was presumed to be a place of public execution. Most assume that it began during the time of Jerome (346–420 AD), who refers to (3), to condemn it, and says that “outside the city and without the gate there are places wherein the heads of condemned criminals are cut off and which have obtained the name of Calvary — that is, of the beheaded.”  Other writers later adopted this view as well. Contrary to this belief, there is no evidence that there was any dedicated spot for Jewish executions in the 1st century, and if there were, the corpses could have been allowed burial (Mt 27:58; Jn 19:38), in conformity with Jewish law (Dt 21:23) and with normal customs (Josephus, BJ, IV, v, 2).

(2) A more popular view  is that the name was given because of the skull-like shape of the hill. However, there isn't any evidence from Greek writers or from the Gospels that the crucifixion occurred on a raised place at all. Indeed Epiphanius (4th century) says: “There is nothing to be seen on the place resembling this name; for it is not situated upon a height that it should be called (the place) of a skull, answering to the place of the head in the human body.” It is true that the tradition embodied in the name Mons Calvary appears as early as the 4th century, and is materialized in the traditional site of the Crucifixion in the church of the Holy Sepulcher, but that the hill was skull-like in form is quite a modern idea. Guthe combines (2) and (3) and considers that a natural skull-like elevation came to be considered, by some folklore ideas, to be the skull of the first man. One of the strangest ideas is that of the late General Gordon, who thought that the resemblance to a skull lay in the contours of the ground as laid down on the ordinance survey map of Jerusalem.

Saint Peter in Gallicantu is a Roman Catholic church located on the eastern slope of Mount Zion, just outside the Old (walled) City of Jerusalem in the place of House of High Priest Caiaphas.

According to the Pilgrim of Bordeaux in his Itinerarium Burdigalense, "...going up from the Pool of Siloe to Mount Zion one would come across the House of the Priest Caiaphas."

True versus False Witness - Mark 14:53–72

For the third time in chap. 14 Mark applies the sandwich technique. The theme of the present sandwich is bearing witness under persecution. Until this point in the Gospel of Mark the theme of witness has played virtually no role (only at 1:44; 6:11; 10:19; 13:9), but now within nine verses the word “witness” occurs seven times in various forms.71 Even when the word is absent the theme is present. The conspicuous introduction of witnessing in the trial scene reveals that for Mark a true testimony to Jesus, as Jesus has reminded disciples in the passion predictions (8:31; 9:31; 10:33–34), is rendered in the context of suffering, persecution, and the cross. The courage and faithfulness of Jesus within such a context is contrasted to false witness and denial. The disciples are again the foil, but it is no longer Judas (14:1–11) or the disciples in general (14:17–31), but the chief apostle, Peter, whose story in the courtyard of the high priest (vv. 53–54, 66–72) flanks the trial of Jesus before the Sanhedrin (vv. 55–65). As disciples are haled “before councils and kings as witnesses to them” (13:9), the literary juxtaposition of Jesus and Peter in the sandwich creates a sermon without words on the meaning of bearing witness under persecution.

54. The trial scene opens with Peter following Jesus “at a distance” into the courtyard of the high priest (John 18:15). The gap in Peter’s discipleship does not comport well with his boast a short while earlier to die with Jesus if necessary (14:31). His distance already foreshadows his   denial, between which Mark sets the story of Jesus’ interrogation by the Sanhedrin. How awkward Peter looks in the courtyard of the high priest, trying to mingle with the henchmen who probably arrested Jesus and who will presently mock and beat him (Gk. hypēretēs; vv. 54, 65; NIV, “guards”). Peter has forsaken a discipleship of costly following (8:34) for one of safe observation.

James R. Edwards, The Gospel According to Mark, PNTC; Accordance electronic ed. (Grand Rapids: Eerdmans, 2002), 441-442.

Traditional Mount Zion. Mount Zion is the hill on Jerusalem’s western ridge and is dominated by the Dormition Abbey church and bell tower.

This, together with the ritual significance of the spring of Gihon at the foot of Mount Zion (cf. Gen 2:13; 1 Kings 1:33, 38, 45; 2 Chron 32:30; 33:14), inspires the river imagery of the Psalms (Ps 46:4; 74:13–15) that is associated with Zion and temple. It is this river imagery that once again erupts in Ezekiel’s vision of the eschatological …

“Adam,” Dictionary of Biblical Imagery, 11.

Remember your congregation, which you acquired long ago, which you redeemed to be the tribe of your heritage. Remember Mount Zion, where you came to dwell.

Psalms 74:2 NRSV

King David's Tomb is a small burial chamber associated to the burial place of David, the most important King of Israel, the site is holy according to a tradition beginning in the 12th century by crusaders.

The King David's Tomb is located on Mount Zion in Jerusalem, near the Dormition Abbey Church. The burial chamber is situated in a ground floor corner of the remains of the former Hagia Zion, a Byzantine church. A ancient tradition from Byzantine period in the 4th century identified the location as the Upper Room of Jesus and the original meeting place of first Christian believers.

Traditional Mount Zion. Mount Zion is the hill on Jerusalem’s western ridge and is dominated by the Dormition Abbey church and bell tower.

This, together with the ritual significance of the spring of Gihon at the foot of Mount Zion (cf. Gen 2:13; 1 Kings 1:33, 38, 45; 2 Chron 32:30; 33:14), inspires the river imagery of the Psalms (Ps 46:4; 74:13–15) that is associated with Zion and temple. It is this river imagery that once again erupts in Ezekiel’s vision of the eschatological …

“Adam,” Dictionary of Biblical Imagery, 11.

Remember your congregation, which you acquired long ago, which you redeemed to be the tribe of your heritage. Remember Mount Zion, where you came to dwell.

Psalms 74:2 NRSV

Zion zı̄′on (צִיּוֹן; Σιών):

1. MEANING OF THE WORD

A name applied to Jerusalem, or to certain parts of it, at least since the time of David. Nothing certain is known of the meaning. Gesenius and others have derived it from a Hebrew root צָהָה, “to be dry”; Delitzsch from צִוָּה, “to set up” and Wetzstein from צִין, “to protect.” Gesenius finds a more hopeful suggestion in the Arabic equivalent ṣihw, the Arabic ṣahwat signifying “ridge of a mountain” or “citadel,” which at any rate suitably applies to what we know to have been the original Zion (compare Smith, HGHL, under the word).

Considerable confusion has been caused in the past by the want of clear understanding regarding the different sites which have respectively been called “Zion” during the centuries. It will make matters clearer if we take the application of the name: in David’s time; in the early Prophets, etc.; in late poetical writings and in the Apocrypha; and in Christian times.

“Zion,” ISBE, paragraph 61397.

“Then the LORD will create over the whole site of Mount Zion and over its places of assembly a cloud by day and smoke and the shining of a flaming fire by night. Indeed over all the glory there will be a canopy.”

(Isaiah 4:5 NRSV)

The Dormition Abbey is one most important holy sites in the Holy Land. It origin is dated from a ancient Byzantine basilica Hagia Sion was built under John II, the Bishop of Jerusalem in the early 5th century.

The church appears also in the 6th-century mosaic Madaba Map in Jordan. The old basilica was destroyed in the 614 during the siege of Jerusalem by Sasanian king Khosrau II. Its foundations were recovered in 1899 when architect and buildings manager of the Diocese of Cologne, Heinrich Renard, investigated the site.

Traditional Mount Zion. Mount Zion is the hill on Jerusalem’s western ridge and is dominated by the Dormition Abbey church and bell tower.

This, together with the ritual significance of the spring of Gihon at the foot of Mount Zion (cf. Gen 2:13; 1 Kings 1:33, 38, 45; 2 Chron 32:30; 33:14), inspires the river imagery of the Psalms (Ps 46:4; 74:13–15) that is associated with Zion and temple. It is this river imagery that once again erupts in Ezekiel’s vision of the eschatological …

“Adam,” Dictionary of Biblical Imagery, 11.

Remember your congregation, which you acquired long ago, which you redeemed to be the tribe of your heritage. Remember Mount Zion, where you came to dwell.

Psalms 74:2 NRSV

Zion zı̄′on (צִיּוֹן; Σιών):

1. MEANING OF THE WORD

A name applied to Jerusalem, or to certain parts of it, at least since the time of David. Nothing certain is known of the meaning. Gesenius and others have derived it from a Hebrew root צָהָה, “to be dry”; Delitzsch from צִוָּה, “to set up” and Wetzstein from צִין, “to protect.” Gesenius finds a more hopeful suggestion in the Arabic equivalent ṣihw, the Arabic ṣahwat signifying “ridge of a mountain” or “citadel,” which at any rate suitably applies to what we know to have been the original Zion (compare Smith, HGHL, under the word).

Considerable confusion has been caused in the past by the want of clear understanding regarding the different sites which have respectively been called “Zion” during the centuries. It will make matters clearer if we take the application of the name: in David’s time; in the early Prophets, etc.; in late poetical writings and in the Apocrypha; and in Christian times.

“Zion,” ISBE, paragraph 61397.

“Then the LORD will create over the whole site of Mount Zion and over its places of assembly a cloud by day and smoke and the shining of a flaming fire by night. Indeed over all the glory there will be a canopy.”

(Isaiah 4:5 NRSV)

Hill of Evil Counsel is located on the south-east of the Valley of Hinnom, today is part of Mount Zion region in Jerusalem.

It is so called from a tradition that the house of the high priest Caiaphas, when the rulers of the Jews resolved to put Christ to death, stood here.

Caiaphas: the Jewish high priest (A.D. 27-36) at the beginning of our Lord’s public ministry, in the reign of Tiberius (Luke 3:2), and also at the time of his condemnation and crucifixion (Matt. 26:3, 57; John 11:49; 18:13, 14). He held this office during the whole of Pilate’s administration. His wife was the daughter of Annas, who had formerly been high priest, and was probably the vicar or deputy (Heb. sagan) of Caiaphas. He was of the sect of the Sadducees (Acts 5:17), and was a member of the council when he gave his opinion that Jesus should be put to death “for the people, and that the whole nation perish not” (John 11:50). In these words he unconsciously uttered a prophecy. “Like Saul, he was a prophet in spite of himself.” Caiaphas had no power to inflict the punishment of death, and therefore Jesus was sent to Pilate, the Roman governor, that he might duly pronounce the sentence against him (Matt. 27:2; John 18:28). At a later period his hostility to the gospel is still manifest (Acts 4:6). 

“Caiaphas,” Easton’s Bible Dictionary, paragraph 1187.

The Mount Zion is one most important places described in the Bible as Jerusalem itself.

The significance of Zion - Tsion in Hebrews is mean landmark or the “the mark” and it maybe explain why Jerusalem is a chosen city from all cities around the World to be the House of the Lord.

The mount Zion today was named by crusades to the ancient western will, the biblical Mount Zion is located in the east hill, where the City of David Archeological Park is located today.

Traditional Mount Zion. Mount Zion is the hill on Jerusalem’s western ridge and is dominated by the Dormition Abbey church and bell tower.

This, together with the ritual significance of the spring of Gihon at the foot of Mount Zion (cf. Gen 2:13; 1 Kings 1:33, 38, 45; 2 Chron 32:30; 33:14), inspires the river imagery of the Psalms (Ps 46:4; 74:13–15) that is associated with Zion and temple. It is this river imagery that once again erupts in Ezekiel’s vision of the eschatological …

“Adam,” Dictionary of Biblical Imagery, 11.

Remember your congregation, which you acquired long ago, which you redeemed to be the tribe of your heritage. Remember Mount Zion, where you came to dwell.

Psalms 74:2 NRSV

Zion zı̄′on (צִיּוֹן; Σιών):

1. MEANING OF THE WORD

A name applied to Jerusalem, or to certain parts of it, at least since the time of David. Nothing certain is known of the meaning. Gesenius and others have derived it from a Hebrew root צָהָה, “to be dry”; Delitzsch from צִוָּה, “to set up” and Wetzstein from צִין, “to protect.” Gesenius finds a more hopeful suggestion in the Arabic equivalent ṣihw, the Arabic ṣahwat signifying “ridge of a mountain” or “citadel,” which at any rate suitably applies to what we know to have been the original Zion (compare Smith, HGHL, under the word).

Considerable confusion has been caused in the past by the want of clear understanding regarding the different sites which have respectively been called “Zion” during the centuries. It will make matters clearer if we take the application of the name: in David’s time; in the early Prophets, etc.; in late poetical writings and in the Apocrypha; and in Christian times.

“Zion,” ISBE, paragraph 61397.

“Then the LORD will create over the whole site of Mount Zion and over its places of assembly a cloud by day and smoke and the shining of a flaming fire by night. Indeed over all the glory there will be a canopy.”

(Isaiah 4:5 NRSV)

The real biblical and original Jerusalem start it early days in this small hill called Zion, David conquest it from Jebusites hands and proclaim Zion the Capital of United Kingdom of Israel

The name Zion in Hebrew determine an unique and special place appointed, a landmark, maybe it can explain the exclusive place to worship by Israelites.

The City of David maybe is the most important biblical site in Israel, it preserve ruins of thousand years from the time of Canaanites, overing to King David period, Kingdom of Judah, New Testament and today.

Many facts describe in the New Testament also occurred in the City of David, maybe the most important was the blind man healing by Jesus.

The City of David was abandoned after the romans destroy the Temple of Jerusalem and prohibit the Jewish People to return to Jerusalem.

Visiting the City of David National Park visitors can revive experiences where live prophets, kings, disciples and Yeshua proclaim the Kingdom of the Heaven.

From the ancient palace of David, you can go down to the ancient King Hezekiah aqueduct tunnel in the heart of the rock, the spring of Gihon and walk by the water directly to the pool of Siloam.

"Now as Jesus passed by, He saw a man who was blind from birth. And His disciples asked Him, saying, “Rabbi, who sinned, this man or his parents, that he was born blind?” 

Jesus answered, “Neither this man nor his parents sinned, but that the works of God should be revealed in him.I must work the works of Him who sent Me while it is day; the night is coming when no one can work.As long as I am in the world, I am the light of the world.”

When He had said these things, He spat on the ground and made clay with the saliva; and He anointed the eyes of the blind man with the clay. And He said to him, “Go, wash in the pool of Siloam” (which is translated, Sent). So he went and washed, and came back seeing. 

Therefore the neighbors and those who previously had seen that he was blind said, “Is not this he who sat and begged?” 

Some said, “This is he.” Others said, “He is like him.” 

He said, “I am he.” 

Therefore they said to him, “How were your eyes opened?” 

He answered and said, “A Man called Jesus made clay and anointed my eyes and said to me, ‘Go to the pool of Siloam and wash.’ So I went and washed, and I received sight.” 

Then they said to him, “Where is He?” 

He said, “I do not know.” 

They brought him who formerly was blind to the Pharisees. Now it was a Sabbath when Jesus made the clay and opened his eyes. Then the Pharisees also asked him again how he had received his sight. He said to them, “He put clay on my eyes, and I washed, and I see.” 

Therefore some of the Pharisees said, “This Man is not from God, because He does not keep the Sabbath.” 

Others said, “How can a man who is a sinner do such signs?” And there was a division among them. 

They said to the blind man again, “What do you say about Him because He opened your eyes?”

He said, “He is a prophet.”