Ossuary has traces of red wash and low feet. Height describes that of chest plus that of vaulted lid with fingergrips. Corresponding pairs of holes are drilled through the edges of the lid and the chest's rim, one on each side. The holes are clearly not outlets for body secretions or for the establishment of contact between body and soil (in accordance with Jerusalem Talmud), as on other ossuaries. These holes seem intended for closure, perhaps with iron rivets. No such rivets were found here; perhaps the holes were never used or rope was used for closure and has since disintegrated. Ornamentation on the chest's front side consists of two metopes in zigzag frames, a row of ashlar- (or metope-?) patterned frieze above base, and a broadened triglyph containing a panelled, two-leaved door(?). Each metope contains a six-petalled rosette within a broad ring, bordered by concentric line circles, with segments linking petals. Ornamentation on the chest's left side is similar; a zigzag frame contains a six-petalled rosette within concentric line circles. The name appears once each on the chest's front, back, and left sides; the latter inscription is partially covered by incrustation. מריה is a contracted, Graecized form of מרים. Hachlili regards ברית as a diminutive of ברת; considering that it is otherwise unattested and the usual form appears twice on this ossuary, it seems more likely that the yod was a mistake. נתאל is probably a contraction of the name נתנאל, which is common in Biblical literature and has also been documented in the first century BCE. Hachlili suggests that שלמשן is a contraction of שלמשיון, a local pronunciation of שלמציון, but Naveh notes the difference in the two letters shin and speculates that the second is actually a ligature of ṣadeh and yod, producing שלמצין. Grandparents are infrequently mentioned in ossuary inscriptions; this one is especially rare in listing three generations of women (rather than bearing the name of the deceased and that of her father and grandfather). Mistakes are sometimes made in inscribing בת for בר, but even if that were the case here, the inscription would constitute the only instance of a deceased person's father being identified by his matronymic. Repetition of the name of the deceased may express grief of the mourner(s) or improve upon an unsatisfactory first inscription.