• Gate, Gateway
    Aid to Bible Understanding

    • 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.

  • 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.