• Garden
    Aid to Bible Understanding

    • (Isa. 51:3, 11; Jer. 31:10-12) At Ezekiel 28:12-14 the “king of Tyre” is spoken of as having been in the garden of Eden and on “the holy mountain of God.” By the slopes of Mount Lebanon with its famous cedars, the king, decked in gorgeous robes and royal splendor, had been as in a garden of Eden and on a mountain of God. The shepherd lover of The Song of Solomon likens his Shulammite girl companion to a garden with all its pleasantness, beauty, delight and fine fruitage.—Song of Sol. 4:12-16; see EDEN No. 1; PARADISE.

  • Garland
    Aid to Bible Understanding

    • GARLAND

      This term (Heb., tsephi·rahʹ) was used symbolically in a prophecy of Jehovah’s judgment on Samaria, the capital city of Ephraim, the ten tribe kingdom of Israel. Samaria was at that time full of political “drunkards,” drunk over the northern kingdom’s independence from Judah and its political alliances with Syria and other enemies of Jehovah’s kingdom in Judah. (See Isaiah 7:3-9.) Just as drunkards would wear garlands of flowers on their heads during their wine bouts, so Samaria wore the garland of this political power. It was a decoration of beauty, but was a fading blossom that would disappear. Then Jehovah would become for the remaining ones of his people as a crown of decoration and as a garland (or “diadem” according to several translations) of beauty.—Isa. 28:1-5.

      The same Hebrew word appears at Ezekiel 7:7, 10. Translators, however, are uncertain as to the sense or application of the word in this case. A similar Aramaic word means “morning,” and Lamsa’s translation of the Syriac (Peshitta) version here reads “dawn,” rather than garland (or diadem). Some translators (AS, AT, RS) link the word with a cognate Arabic noun and render it as “doom.” Still, others, on the belief that the root meaning of the Hebrew word is “to go round,” translate it as “turn,” in the sense of a turn of events.—JB, JP; “circle,” Ro.

      In the Christian Greek Scriptures the plural form of the Greek word stemʹma, “garland,” appears at Acts 14:13. As there related, the priest of Zeus at Lystra brought bulls and garlands to the city gates to offer sacrifices, because the people supposed that Paul and Barnabas were gods. They may have intended to put garlands on the heads of Paul and Barnabas, as was sometimes done to idols, or on themselves and the sacrificial animals. Such garlands were generally made up of foliage supposed to be pleasing to the god worshiped.—Acts 14:8-18; see CROWN.

  • Garlic
    Aid to Bible Understanding

    • GARLIC

      A bulbous perennial plant, the strong scented, pungent-tasting bulb of which is composed of up to twenty smaller bulbs or cloves. The flower stalk of garlic, bearing tiny bulblets and sterile flowers, at times may attain a height of one foot (c. .3 meter) or more.

      The indications are that garlic was extensively cultivated in ancient Egypt. In the wilderness the mixed crowd and the Israelites longed for the garlic they used to eat there. (Num. 11:4, 5) The Greek historian Herodotus (Book II, sec. 125) tells of an inscription that listed garlic as one of the foods provided for the laborers on a certain pyramid. Garlic is still widely used by the inhabitants of Mediterranean areas. The Jewish Talmud even contains directions specifying the kinds of food to season with it. The cloves, or the oil pressed from them, have been used medicinally as a digestive stimulant, a diuretic or as an antispasmodic.

  • Garrison
    Aid to Bible Understanding

    • GARRISON

      The Hebrew term netsivʹ may denote a rather permanent contingent of soldiers stationed at a military installation. The related Hebrew word mats·tsavʹ carries a similar idea.—1 Sam. 13:23; 14:1, 4, 6, 11, 12, 15; 2 Sam. 23:14.

      The Philistines had garrisons in Israelite territory during the reigns of Saul and David. (1 Sam. 10:5; 13:3, 4; 1 Chron. 11:16) After David defeated Syria and Edom he maintained garrisons in their territory to prevent rebellion. (2 Sam. 8:6, 14; 1 Chron. 18:13) For the peace and security of the land Jehoshaphat installed garrisons in Judah and in the cities of Ephraim that Asa had captured. (2 Chron. 17:1, 2) The presence of such a military body did much to maintain order and protect royal interests in territories where the native inhabitants were likely to rebel.

      A Roman garrison was maintained at Jerusalem during the first century C.E. Their quarters were in the high Castle of Antonia adjoining the temple grounds. When a crowd of Jews dragged Paul outside the temple and sought to kill him, soldiers of the garrison were able to come down quickly enough to rescue him. (Acts 21:31, 32) During Jewish festival seasons, extra troops were brought in to strengthen this garrison.—See ANTONIA, CASTLE OF.

  • Gate, Gateway
    Aid to Bible Understanding

    • GATE, GATEWAY

      The Bible speaks of several different kinds of gates: (1) gate of the camp (Ex. 32:26, 27), (2) gate of the city (Jer. 37:13), (3) gate of the courtyard of the tabernacle (Ex. 38:18) (4) “gates of the Castle that belongs to the house” (Neh. 2:8), (5) temple gates (Acts 3:10) and (6) gate of a house.—Acts 12:13, 14.

      CONSTRUCTION

      Cities usually had as few gates as possible, since these were the vulnerable points of their fortifications, some cities having only one gate. Where there were inner and outer walls, there were, of course, gates in each wall. Early gateways were L-shaped to hinder the enemy’s entry. Later, after the chariot was introduced (c. 18th century B.C.E.), city gates had a straight, direct entrance. In some uncovered ruins the city gate is composed of an entrance flanked by square towers leading into a vestibule about forty-nine to sixty-six feet (some 15 to 20 meters) long. The passage through the vestibule was flanked by as many as six pilasters, which narrowed the passageway at three places. In some cases there may have been two or three sets of doors for these deep gates. Small rooms inside the vestibule walls were used as guard chambers. In Ezekiel’s visionary temple, the gates were provided with guard chambers. (Ezek. 40:6, 7, 10, 20, 21, 28, 29, 32-36) Some gates had a roof over the vestibule and some were multistoried, as is evidenced by the stairways found inside.—Compare 2 Samuel 18:24, 33.

      Ancient fortress cities have been uncovered revealing small postern or side gates. These were sometimes at the bottom of the rampart and provided easy access for the inhabitants of the city during peacetime. In time of siege they apparently were used as sortie gates through which the defenders could sally forth to attack besiegers and at the same time receive covering fire from their comrades on the walls.

      The doors of the gates of a city were usually of wood sheathed with metal plating; otherwise they could be set on fire by the enemy. Some may have been made of iron, as was the case in the days of the apostles. (Acts 12:10) Babylon’s gateways are said to have had doors of copper and bars of iron. (Isa. 45:2; compare Psalm 107:2, 16.) Some gates were apparently locked with wooden bars. (Nah. 3:13) In Solomon’s day, in the region of Argob, in Bashan, there were “sixty large cities with wall and copper bar.” (1 Ki. 4:13) Some towns in Syria have been found with massive stone doors of single slabs several inches thick and ten feet high (c. 3 meters), turning on pivots above and below. Samson’s feat of picking up the doors of the gate of Gaza along with its two side posts and bar and carrying them to the top of “the mountain that is in front of Hebron” was, in view of these factors, no mean accomplishment. It was done, of course, through the energizing power of Jehovah’s spirit.—Judg. 16:3.

      FUNCTION

      The “gates” of a city could refer to the city itself, since much of the official business took place there and transactions were recorded there (Deut. 16:11, 14; Ruth 4:10; Ps. 87:2; 122:2), or, in the capital, at the gateway of the palace grounds. (Esther 3:2, 3; 5:9, 13; 6:10, 12) Where the gates (entrances) of the city were desolate the glory was also gone. (Isa. 3:26; 14:31; Jer. 14:2; Lam. 1:4) The gates were the points where the besiegers made the strongest effort to break through. Once controlling them, they would have access to the city. And so, to ‘get possession of the gates’ of the city meant to take the city. (Gen. 22:17; 24:60) When the wall of Jerusalem was broken through, the princes of the Babylonian king directed the further subjection of the city from a position at one of the city gates.—Jer. 39:2, 3.

      Gates were the centers of public assembly and public life. Broad places were usually provided near the gates, such as the public square before the Water Gate in Jerusalem. (Neh. 8:1) There was a threshing floor at the entrance of the gate of Samaria. (1 Ki. 22:10) The gates were the city’s news centers, not only due to the arrival of travelers and merchants, but also because nearly all the workmen went in and out of the gate every day, especially those working in the fields. So the gate was the place for meeting others. (Ruth 4:1; 2 Sam. 15:2) The markets were located there, some of the gates of Jerusalem being named evidently for the commodities sold there (for example, the Fish Gate).—Neh. 3:3.

      At the city gates the older men of the city sat in judgment. (Deut. 16:18; 21:18-20; 22:15; 25:7) Even kings at times held audiences or sat in judgment there. (2 Sam. 19:8; 1 Ki. 22:10; Jer. 38:7) There important announcements and official proclamations were made. (2 Chron. 32:6-8) It was in the public square before the Water Gate that Ezra read the Law. (Neh. 8:1-3) Because the judges, the prominent men of the city, merchants and businessmen and a goodly number of people were usually at the gate, prophets often went there to make their proclamations. Their messages delivered there would spread much faster. (1 Ki. 22:10; Jer. 17:19) Wisdom is pictured as crying out at the entrances of the gates for all in the city to become aware of its counsel. (Prov. 1:20, 21; 8:1-3) Inasmuch as the gate was a news center, the good or bad works of the city’s inhabitants would become known there.—Prov. 31:31.

      It seems to have been a heathen practice to make sacrifices at the gates of a city. (Acts 14:13) This bad practice developed in Judah, being corrected by King Josiah.—2 Ki. 23:8.

      Those found worthy of death by the judges were taken outside the city gates to be executed. (1 Ki. 21:10-13; Acts 7:58) The carcasses of the sacrificial animals that were offered for sin atonement on the Day of Atonement were taken outside the city and burned. (Lev. 16:27, 28) Therefore Jesus Christ, the sin offering for the atonement of mankind, was put to death outside the gate of Jerusalem.—Heb. 13:11, 12.

      Due to the important usages of the city’s gateway, it was a high honor to sit down with the older men of the land in the gates. (Job 29:7; Prov. 31:23) Such a position was no place for a foolish one. (Prov. 24:7) When David was persecuted, he considered it a serious thing for those sitting in the gates to become concerned about him, especially in an unfavorable way. (Ps. 69:12) To ‘crush the afflicted one in the gate’ had reference to judicial corruption, since legal cases were handled there. (Job 5:4; Prov. 22:22; Amos 5:12) To ‘hate a reprover in the gate’ meant to hate the judge who corrected or condemned one. (Amos 5:10) Those who ‘laid bait for the one reproving in the gate’ were ones who by bribes or other pressures tried to cause the judges to pervert judgment or who sought to ensnare a prophet who might stand in the gate to reprove them.—Isa. 29:19-21.

      WILDERNESS CAMP GATES

      The ‘gates’ of the camp of Israel were the ways of entrance. No doubt they were well guarded. The tabernacle was in the camp’s center, with the Levites camping in close proximity, and the twelve tribes, three on a side, at a greater distance. This arrangement afforded ample protection for the camp.—Ex. 32:26, 27; Num. chap. 3; see GATEKEEPER.

      GATES OF JERUSALEM

      In dealing with the gates of Jerusalem it is well to remember that, from the time of its capture by David, the city developed and expanded, so that several walls or added portions of walls were built. We shall concern ourselves here mainly with the gates mentioned in the book of Nehemiah, which gives us the most complete description or listing. The gates named in Nehemiah’s record are gates in the wall that was built prior to the eighth century B.C.E. and in the wall surrounding the “second quarter.” (2 Ki. 22:14; 2 Chron. 34:22; Zeph. 1:10) The “second quarter” was a part of the city bounded on the W and part of the N by Hezekiah’s wall (2 Chron. 32:5) and joined by Manasseh’s wall, which continued on the NE and E. (2 Chron. 33:14) This was N of the earlier city and wall, but apparently did not extend as far W as the earlier wall.—See accompanying map.

      Nehemiah’s wall

      In his account of the reconstruction of the wall of the city (chap. 3), Nehemiah begins at the Sheep Gate, located in the NE part of the wall encompassing the second quarter, and proceeds in a counterclockwise direction. We shall follow this procedure in our listing below, inserting the gates not mentioned in the reconstruction account but named in the description of the inauguration procession (chap. 12), along with gates spoken of in other scriptures, some of which are merely other names for those in Nehemiah’s record.

      Sheep Gate

      The Sheep Gate was rebuilt by Eliashib the high priest and associate priests. (Neh. 3:1, 32; 12:39) This fact would indicate that it was near the Temple area. Its location was probably in the N wall of the second quarter, the part built by Manasseh (see “Fish Gate,” below), at or near the NE corner of the city. This gate may have been so named because through it were brought sheep and goats for sacrifice or perhaps for a market that was located nearby. It may also have been called the “Gate of Benjamin” (which see). The “sheepgate” mentioned at John 5:2 is likely this Sheep Gate or a later gate corresponding to it, for it was located in the same vicinity, near the pool Bethzatha.

      Fish Gate

      Hezekiah apparently built a part of the wall around the second quarter on the W side as far as the Fish Gate, and Manasseh’s wall building continued from the Fish Gate around to the City of David. (2 Chron 32:5; 33:14) In Nehemiah’s reconstruction and procession accounts, the Fish Gate is placed W of the Sheep Gate, and evidently was in the N wall of the “second quarter,” perhaps W of the “castle” and near the N end of the Tyropean valley. (Neh. 3:3; 12:39) It is mentioned in conjunction with the second quarter at Zephaniah 1:10. The name may be due to the gate’s nearness to the fish market where the Tyrians sold fish.—Neh. 13:16.

      Gate of the Old City

      The Gate of the Old City was located on the NW side of the city between the Fish Gate and the Gate of Ephraim. (Neh. 3:6; 12:39) In Hebrew, the gate is called simply “Gate of the Old,” the word “city” being supplied by some translators. It is suggested that the name was derived from its having been the main N entrance to the old city. It may have been at the junction of the Broad Wall (that formed a N boundary of the old city) and the S end of the W wall of the second quarter. Some think that this gate is identical with the “First Gate” mentioned by Zechariah. He seemingly refers to the E-W limits of the city in saying “from [1] the gate of Benjamin all the way to the place of [2] the First Gate, all the way to [3] the Corner Gate,” and to the N-S limits in saying “from the Tower of Hananel all the way to the press vats of the king.” (Zech. 14:10) If so, this places the First Gate E of the Corner Gate, possibly naming, from E to W, (1) the gate in or near the E corner, (2) the gate at the angle where the walls of the second quarter and the old city meet, and (3) the gate in the NW corner of the old city wall. Hence this would allow for the above-suggested identity of the First Gate with the Gate of the Old City. Others would connect the Gate of the Old City with the “Middle Gate” mentioned at Jeremiah 39:3.

      Gate of Ephraim

      The Gate of Ephraim was located in the Broad Wall 400 cubits (c. 583 feet [c. 178 meters]) E of the Corner Gate. (2 Ki. 14:13; 2 Chron. 25:23) It was an exit N in the direction of the territory of Ephraim. It, too, has been identified by some researchers with the Middle Gate (Jer. 39:3), by others with the First Gate. (Zech. 14:10) It is thought to be (or correspond to) the Gennath or Garden Gate spoken of by the Jewish historian Josephus. There was a public square near the Gate of Ephraim, in which the people made booths to celebrate the Festival of Booths in Nehemiah’s time. (Neh. 8:16) This gate is not named in Nehemiah’s reconstruction text, evidently because it did not need extensive repairs.

      Corner Gate

      This gate was evidently located in the NW angle of the city wall, 400 cubits (c. 583 feet [c. 178 meters]) along the Broad Wall W of the Gate of Ephraim. (2 Ki. 14:13; 2 Chron. 25:23) It was on the E side of the Valley of Hinnom, apparently in the W wall of the old city at the point where it joined the Broad Wall. Uzziah built a tower by this gate; whether or not it was the Tower of the Bake Ovens is not stated. (2 Chron. 26:9) Both Jeremiah and Zechariah appear to refer to the Corner Gate as being on the western edge of the city. (Jer. 31:38; Zech. 14:10) Some think the Corner Gate is the same as the First Gate, but the statement in the book of Zechariah seems to weigh against this view as to its location, for, apparently describing the E-W limits, Zechariah wrote, “from the gate of Benjamin all the way to the place of the First Gate, all the way to the Corner Gate,” thus evidently placing the First Gate E of the Corner Gate.

      There is no other gate described as existing in the W wall from the Corner Gate to the Valley Gate at the S end, this no doubt being because of the steep slope of the Hinnom valley, making any other gate impractical. The Corner Gate does not appear in Nehemiah’s accounts; again the reason may be that it did not need extensive repairs. The account does speak of repairing the Tower of the Bake Ovens, which seems to have been a part of, or near, the Corner Gate.—Neh. 3:11.

      Valley Gate

      At the SW corner of the city wall, the Valley Gate led to the Valley of Hinnom, and corresponds to the modern Jaffa Gate. Josephus’ “Gate of the Essenes” may have been located here or nearby. Uzziah, in his city-fortification program, built a tower by this gate. (2 Chron. 26:9) It was from the Valley Gate that Nehemiah went out for his inspection of the damaged wall, riding eastward through the Valley of Hinnom and then up the Kidron valley, finally reentering the city by the same gate. (Neh. 2:13-15) Although not named as such, the Valley Gate appears to be the point at which the inauguration procession started, one group marching counterclockwise around the walls past the Gate of the Ash-heaps and the other clockwise past the Corner Gate and the Tower of the Bake Ovens.—Neh. 12:31-40.

      Gate of the Ash-heaps

      This gate is also known as the Gate of the Potsherds, and is usually called the Dung Gate. (Neh. 2:13; 12:31) Nehemiah’s description seems to place it 1,000 cubits (c. 1,458 feet [c. 444 meters]) E of the Valley Gate. (Neh. 3:13, 14) It was at the SE corner of the city wall, and led to the Valley of Hinnom near the point where it joined the Tyropean valley. (Jer. 19:2) It was from this gate that Topheth in the Valley of Hinnom was reached by those idolatrously burning their children in the fire to Baal. (Jer. 19:5, 6) It was also the gate through which Jeremiah led some of the older men and priests of Israel and proclaimed calamity to Jerusalem, breaking an earthenware flask to illustrate God’s breaking of the people for their serving of other gods.—Jer. 19:1-3, 10, 11.

      The name “Gate of the Potsherds” may have been given because fragments of pottery were thrown near there as refuse, or because fragments of pottery were ground there, the dust from which was used to make cement for plastering cisterns (as has been done in modern times near a pool at the SW corner of the city). Also, there may have been a potter’s industry near this gate, for there was clay nearby in the Valley of Hinnom as well as a water supply at the mouth of the Tyropean valley and at the spring En-rogel. (Compare Jeremiah 18:2; 19:1, 2.) The “potter’s field” (Matt. 27:7, 8) has, since the fourth century C.E., been traditionally considered to be located on the S side of the Valley of Hinnom.

      Fountain Gate

      This gate was so called because of its giving access to a spring or fountain nearby, perhaps En-rogel, which was below the junction of the Kidron Valley and the Valley of Hinnom. Probably it was at the S tip of the E hill of the city (that is, at the southern end of the “City of David”). (Neh. 2:14; 3:15; 12:37) The Fountain Gate would afford convenient exit and access to En-rogel for those living in the City of David, while the Gate of the Ash-heaps, not far to the SW, would also lead out toward En-rogel and would likely be a better exit for the residents of the Tyropean valley and the SW hill of the city.

      Water Gate

      The name of this gate may have been derived from its proximity, or at least its access, to the Spring of Gihon about midway up the E side of the city. This gate was near Ophel, not far from the Temple area. (Neh. 3:26) The Water Gate was where one of the groups of the inauguration procession left the wall, proceeding from there to the Temple, where they assembled with the other group, apparently not traversing that part of the city wall to the E of the Temple. (Neh. 12:37-40) There was a public square before this gate in which all the people gathered to hear Ezra read the Law, and where they afterward built booths to celebrate the Festival of Booths.—Neh. 8:1-3, 16.

      Horse Gate

      Repair work above the Horse Gate was done by the priests, which implies that its location was near the Temple. (Neh. 3:28) Some have held that the Horse Gate was one providing communication between two parts of the Temple-palace quarter. They reach this conclusion from the account of Athaliah’s execution, which reports that, on being led out of the Temple by the soldiers, “she came to the entry of the horse gate of the king’s house.” (2 Chron. 23:15; 2 Ki. 11:16) However, this was likely an entry just to the precincts of the royal palace and not the Horse Gate through which the horses passed in and out of the city itself. Nehemiah definitely includes the Horse Gate in his reconstruction description, indicating that it was a gate in the city wall. It was probably located near the SE corner of the Temple-palace area. (Neh. 3:28) According to Jeremiah, there must have been a corner of the wall near this gate, probably as the wall turned toward the left as one comes up the Kidron valley, thereby following the valley’s contour (Jer. 31:40) The Horse Gate is omitted in the inauguration procession account, evidently because the two parts of the procession left off at the Water Gate and the Gate of the Guard, respectively, and did not walk over the section of the wall E of the Temple, where the Horse Gate and the Inspection Gate were located.—Neh. 12:37-40.

      Inspection Gate

      Some call the Inspection Gate (Heb., ham-miph-qadhʹ) the Muster Gate. (Neh. 3:31, Ro; RS) At Ezekiel 43:21 miph·qadhʹ (the same Hebrew word without the article ha) is translated “appointed place.” It has been thought to be the same as the Gate of the Guard, or the Gate of Benjamin. Of these possibilities, the Gate of Benjamin is the more likely. (However, see “Sheep Gate,” considered earlier.) Its mention by Nehemiah in his reconstruction account would seem to support the idea that it was a gate in the E wall of the city in front of the Temple area and N of the Horse Gate. Nehemiah’s statement that there was a corner in the wall beyond the Inspection Gate would place this gate in the E wall, S of where the wall turned (likely in a northwestward direction).

      The account tells us that the repair work was done “in front of the Inspection Gate.” Some have understood this to refer to a repair work on the city wall in front of a Temple gate by this name. This does not seem to be the correct view, for the same expression is used respecting the Water Gate, which is acknowledged to have been a gate in the city wall. (Neh. 3:26, 31) The Inspection Gate is not named in the procession account evidently because the marchers did not traverse the wall E of the Temple.

      Gate of the Guard

      From this gate (called “prison gate,” AV) the inauguration procession walking SE along the wall left the wall and proceeded to the Temple. (Neh. 12:39, 40) Some think that this gate is identical with the Inspection Gate, but this does not seem to be a likely probability.—See “Inspection Gate,” above.

      Middle Gate

      When the Babylonians breached Jerusalem’s wall, their military officers sat in the Middle Gate. (Jer. 39:3) As has been seen, several possibilities are set forth as to the location of this gate. Probably the most likely is that it is identical with the Gate of the Old City, since this gate was at the convergence of the Broad Wall, the N wall of the old city, and the W wall of the second quarter, and would be a central or commanding position. However, some say that the Middle Gate may have been the Gate of Ephraim. Another suggestion is that it was the Fish Gate, another commanding position, because this gate stood at the point where the valley dividing the city into two parts entered the city.

      Gate of Benjamin

      Some identify the Gate of Benjamin with the Sheep Gate. This location would fit the circumstances of Jeremiah’s attempted exit to the territory of Benjamin, evidently toward Anathoth, which lay NE of Jerusalem. (Jer. 37:11-13) However, some believe that the Gate of Benjamin and the Inspection Gate are identical. The latter identification seems less likely, although it would also have been possible for Jeremiah to travel toward his hometown Anathoth in the territory of Benjamin from the Inspection Gate. Another argument for the Sheep Gate as being another name for the Gate of Benjamin is that Zedekiah was sitting in the Gate of Benjamin when approached by Ebed-melech with a plea in Jeremiah’s behalf. (Jer. 38:7, 8) It is suggested that the king would be near the point of greatest concern during the Babylonian siege. The Sheep Gate on the N of the city would be the most seriously threatened by the attacking Babylonians, not the Inspection Gate, which was apparently on the E side of the Temple area, and not in a particularly vulnerable position.

      Other gates mentioned

      When King Zedekiah fled from the Babylonians, he went out “by the way of the gate between the double wall that is by the king’s garden.” (Jer. 52:7, 8; 39:4) There is much uncertainty as to the identity of the “double wall.” However, from present knowledge, either the Gate of the Ash-heaps or the Fountain Gate might fit the circumstances described in the Scriptures, both of these being near the king’s garden. Those supporting the Fountain Gate location say that the exit from the city through this gate led through a fifteen-meter- (c. 49-foot-) long corridor between two strong walls. On the other hand, Dr. J. Simons, who advocates the Gate of the Ash-heaps as Zedekiah’s place of exit, says that the lower part of the Central (Tyropean) valley was enclosed between a supposed SW wall of the city of David and a wall discovered by archaeologist J. Bliss (apparently an old S wall), in which was the Gate of the Ash-heaps. From either of those gates Zedekiah could have fled toward the Arabah and to “the desert plains of Jericho,” where the Babylonians caught him.—2 Ki. 25:5.

      At 2 Kings 23:8 reference is made to the “high places of the gates that were at the entrance of the gate of Joshua, the chief of the city, which was at the left as a person came into the gate of the city.” Here “gate of Joshua” is not the name of a city gate, but evidently is a gate within the city walls leading to the governor’s residence, which was at the left as a person entered the city gate.

      TEMPLE GATES

      East Gate. Nehemiah’s reconstruction account tells us that the keeper of the East Gate shared in the repair work. (Neh. 3:29) Thus the East Gate is not designated as a gate in Jerusalem’s wall, as some have thought. The East Gate may have been approximately in line with the Inspection Gate in the city wall. This gate is evidently the one mentioned in 1 Chronicles 9:18 as “the king’s gate to the east,” being the gate where the king went into or came out from the Temple.

      Gate of the Foundation. A Temple gate, the location of which is uncertain.—2 Ki. 11:6; 2 Chron. 23:5.

      “Upper gate of the house of Jehovah.” This may have been a gate leading to the inner court, possibly the “new gate of Jehovah,” where Jeremiah was tried; also where Jeremiah’s secretary Baruch read the scroll before the people. (Jer. 26:10; 36:10) Jeremiah may have called it the “new gate” because it had not been so anciently built as the others; possibly it was the “upper gate of the house of Jehovah” built by King Jotham.—2 Ki. 15:32, 35; 2 Chron. 27:3.

      “Upper gate of Benjamin, which was in the house of Jehovah.” Probably a gate leading to the inner court, on the N side of the Temple.—Jer. 20:2; compare Ezekiel 8:3; 9:2.

      Beautiful Gate. A doorway of the temple rebuilt by Herod the Great, the site of Peter’s healing of the man who was lame from his mother’s womb. (Acts 3:1-10) There is a tradition that identifies this gate with the existing Golden Gate in the city wall, but it may be that the Beautiful Gate was an inner gate of the Temple area, corresponding possibly to the ancient “East Gate.” Some say that it may have been one of the gates E of the Temple building itself, opening upon the Court of Women, a gate described by Josephus as being fifty cubits (c. 73 feet [c. 22 meters]) in height and having doors of Corinthian brass.

      Other gates mentioned are “the gate behind the runners” and “the gate of the runners.” These are Temple gates, the location of which is uncertain.—2 Ki. 11:6, 19.

      The Jewish Mishnah (speaking of the Temple rebuilt by King Herod the Great) says that there were five gates to the Temple Mount, that is, in the wall surrounding the entire square of the Temple area. These were: the two Huldah Gates on the S, the Kiponus Gate on the W, the Tadi (Todi) Gate on the N, and the Eastern Gate, on which was portrayed the Palace of Shushan. The Mishnah additionally states that there were seven gates to the Temple Court.—See TEMPLE.

      FIGURATIVE USES

      The “gates of righteousness” and “the gate of Jehovah,” into which the righteous enter, are spoken of at Psalm 118:19, 20. (Compare Matthew 7:13, 14.) When one died he was considered as entering the “gates of death.” (Ps. 9:13; 107:18) He went into the common grave for all mankind and so entered the gates of Sheol-Hades. (Isa. 38:10; Matt. 16:18) Since Jesus Christ has the keys of death and of Hades (Rev. 1:18), his congregation had the assurance that these enemies would not hold them forever in bondage. The apostle Paul showed that all of these die, going into death and Hades, as did Christ whom God loosed from the pangs of death and did not leave in Hades. (Acts 2:24, 31) And because of the resurrection assured faithful Christians, death and Hades do not have final victory over Christ’s congregation.—1 Cor. 15:29, 36-38, 54-57.

      Because God’s people when restored to Zion would reestablish pure worship there, her gates would be called Praise. Zion’s gates would be open constantly to bring in the resources of the nations, without fear of being taken under control by the enemy.—Isa. 60:11, 18.

      Ezekiel was given a vision of a city to be called “Jehovah Himself Is There,” having twelve gates named according to the twelve tribes of Israel. (Ezek. 48:30-35) He also reports a detailed vision of a temple with its various gates.—Ezek. chaps. 40-44.

      The holy city “New Jerusalem” is pictured as having twelve gates of pearl, with an angel stationed at each gate, evidently as a guard. These gates are constantly open, for no night exists to occasion closing them. The glory and honor of the nations are brought in through the city gates. Even though open, no entrance can be effected by those practicing wicked, unclean or disgusting things. Only those maintaining cleanness as overcomers, conquerors, who become kings and priests with Christ, gain entry past the angelic attendants. (Rev. 21:2, 12, 21-27; 22:14, 15; 2:7; 20:4, 6) The peoples of the nations of earth who walk in the city’s light are blessed.

      [Map on page 625]

      Gates of Jerusalem

      Tower of Hanael

      Manasseh’s Wall

      FISH GATE

      SHEEP GATE

      GATE OF THE GUARD

      INSPECTION GATE

      Castle

      Temple Palace Area

      Hezekiah’s Wall

      SECOND QUARTER

      Early North Wall

      Tyropean (Central) Valley

      OPHEL

      CITY OF DAVID

      VALLEY GATE

      HORSE GATE

      WATER GATE

      Public Square

      Spring of Gihon

      GATE OF THE OLD CITY

      GATE OF EPHRAIM

      Public Square

      Broad Wall

      Tower of the Bake Ovens

      CORNER GATE

      GATE OF THE ASH-HEAPS

      Valley of Hinnom

      King’s Garden

      En-rogel

      FOUNTAIN GATE

      Torrent Valley of Kidron

  • Gatekeeper
    Aid to Bible Understanding

    • GATEKEEPER

      In ancient times gatekeepers, also called doorkeepers, served at various places, such as city gates, temple gates, even at the gateways or doorways of homes. Gatekeepers of city gates were appointed to see that the gates were closed at night, and acted as watchmen at the gate. Other watchmen might be posted as lookouts on top of the gate or in a tower where they could get a wide range of view and could announce those approaching the city. They cooperated with the gatekeeper. (2 Sam. 18:24, 26) It was a very responsible position inasmuch as the safety of the city depended on the gatekeeper to a considerable degree, and he was an instrument of communication between those outside the city and those inside. (2 Ki. 7:10, 11) The doorkeepers of King Ahasuerus, two of whom plotted to assassinate him, were also called court officials.—Esther 2:21-23; 6:2.

      IN THE TEMPLE

      King David thoroughly organized the Levites and temple workers shortly before his death, including the gatekeepers, of whom there were 4,000. In their divisions they would come in for seven days at a time. They were responsible to guard Jehovah’s house and see that the doors were opened and closed at the proper time. (1 Chron. 9:23-27; 23:1-6) Besides guard duty, some took care of the contributions brought in by the people for use at the temple. (2 Ki. 12:9; 22:4) At a later time, Jehoiada the high priest appointed special guards at the gates of the temple to protect young Joash from the usurper Queen Athaliah when Jehoiada anointed Joash as king. (2 Ki. 11:4-8) When King Josiah destroyed idolatrous worship, the doorkeepers assisted in removing from the temple the utensils and paraphernalia that had been used in the worship of Baal. These were then burned up outside the city.—2 Ki. 23:4.

      In the temple rebuilt by Herod, when Jesus Christ was on earth priests and Levites were assigned as doorkeepers and watchmen. These were required to be on the alert, for the overseer or officer of the Temple Mount would make his rounds, appearing at unannounced times, and it was necessary for the watchman to remain awake at his post constantly in order not to be caught off guard. There was another officer who was in charge of the casting of lots for the temple services. When he came and knocked on the door, it was necessary for the guard to be awake to open it for him. He, too, might catch the guard asleep. On this matter of wakefulness, the Mishnah, Middoth (“Measurements”), Section 1, paragraph 2, says: “The officer of the Temple Mount used to go round to every watch with lighted torches before him, and if any watch did not stand up and say, to him, ‘O officer of the Temple Mount, peace be to thee!’ and it was manifest that he was asleep, he would beat him with his staff, and he had the right to burn his raiment.”—See also Revelation 16:15.

      These gatekeepers and guards were posted at their stations in order to safeguard the temple from robbery and to keep out all unclean persons and all intruders who were bent on no proper business.

      IN HOMES

      In the days of the apostles some homes employed doorkeepers. At the house of Mary the mother of John Mark, a servant girl named Rhoda answered Peter’s knock when he returned from prison after being released by an angel. (Acts 12:12-14) The girl who was employed as a doorkeeper at the home of the high priest questioned Peter as to whether he was one of Christ’s disciples.—John 18:17.

      SHEPHERDS

      Shepherds in Bible times used to keep their flocks of sheep in a sheepfold or sheepcote during the night. These sheepfolds consisted of a low stone wall with a gateway. The flocks of one man or sometimes of several would be kept in the fold during the night with a doorkeeper to keep watch and to protect them. Jesus apparently drew on this custom for illustration when he mentioned a doorkeeper in speaking of himself, not only as the shepherd of God’s sheep, but also as the door through which the sheep could enter.—John 10:1-9; see GATE, GATEWAY; GUARD.

      CHRISTIANS

      Jesus emphasized the need for Christians to keep alert and on the watch concerning the sign of the conclusion of the system of things by likening the Christian to the doorkeeper whom his master commanded to keep on the watch for his return from traveling abroad.—Mark 13:33-37.