The Role and Symbolism of Gates in Ancient Biblical Cities

Gates in the ancient world, particularly in the context of biblical cities, held significant importance both practically and symbolically. These structures were more than mere points of entry; they were the heart of public life, centers of commerce, and places of justice. The Bible speaks of various types of gates, including those of cities, temples, houses, and even wilderness camps, each serving a unique purpose in the life of the people.

The construction, design, and function of gates in ancient times reveal much about the society that built them. Gates were often fortified to protect against invaders, serving as vulnerable points in a city’s defenses that required special attention and reinforcement. They also played a central role in the social and judicial life of the community, making them key locations for public assembly, legal proceedings, and trade.

The Construction and Fortification of City Gates

City gates in ancient biblical times were carefully designed to maximize security while allowing for the flow of people and goods. The number of gates in a city was usually kept to a minimum to reduce the number of vulnerable points in the city’s defenses. In some cities, there was only one gate, particularly if the city was small or located in a naturally defensible position. Where cities had inner and outer walls, gates were present in both walls, providing multiple layers of security.

Early gateways were often constructed in an L shape to hinder direct access by enemies. This design forced attackers to turn at a right angle, slowing their advance and making them vulnerable to defenders positioned above. As military technology evolved, particularly with the introduction of the chariot around the 18th century B.C.E., city gates began to feature straight, direct entrances to accommodate these new vehicles.

Archaeological discoveries have uncovered gates composed of entrances flanked by square towers, leading into vestibules that could be as long as 15 to 20 meters (49 to 66 feet). These passageways were sometimes narrowed by pilasters, making it more difficult for enemies to breach the gates. Some city gates had multiple sets of doors, increasing their defensive capabilities. Inside the vestibule walls, small rooms served as guard chambers, where soldiers could keep watch and prepare to defend the city if needed. The presence of guard chambers in Ezekiel’s visionary temple further highlights the importance of security in these structures (Ezekiel 40:6-36).

The Doors of the Gates and Their Materials

The materials used to construct the doors of city gates were crucial in determining their effectiveness in defense. Wooden doors sheathed with metal plating were common, as the metal provided protection against fire, a common tactic used by besieging armies to weaken or destroy gates. In some cases, the doors were made entirely of iron, as seen in the gates of Babylon, which had doors of copper and bars of iron (Isaiah 45:2; Psalm 107:16).

The Bible also records instances where wooden bars were used to lock gates, adding an additional layer of security (Nahum 3:13). The gates of cities in Bashan during Solomon’s reign were notably fortified with copper bars, emphasizing the importance of strong and durable materials in gate construction (1 Kings 4:13).

In some regions, such as Syria, massive stone doors were used, constructed from single slabs of stone about 3 meters (10 feet) high. These stone doors turned on pivots and provided a formidable barrier against attackers. The story of Samson’s removal of the gates of Gaza, along with their side posts and bar, demonstrates the extraordinary strength required to overcome such obstacles, a feat accomplished through the energizing power of Jehovah’s spirit (Judges 16:3).

Gates as Centers of Public Life and Administration

Beyond their defensive role, gates in ancient biblical cities were central to public life and administration. Much of the official business of the city took place at the gates, where transactions were recorded, judgments were made, and announcements were proclaimed. The gates were the places where the elders of the city sat to adjudicate legal matters, making them the focal point of justice and governance (Deuteronomy 16:18; 21:18-20; 25:7).

The gates were also key locations for public assembly. Broad places, such as the public square before the Water Gate in Jerusalem, provided space for large gatherings of people. These areas were often bustling with activity, as they were the meeting places for travelers, merchants, and local residents. Markets were frequently located near the gates, and some gates in Jerusalem were even named after the commodities sold there, such as the Fish Gate (Nehemiah 3:3; 13:16).

The gates were also the primary news centers of the city. Because nearly all workmen, particularly those working in the fields, passed through the gates daily, the gates became natural places for exchanging news and information (Ruth 4:1; 2 Samuel 15:2). The prophets often delivered their messages at the gates, knowing that their words would quickly spread throughout the city (Jeremiah 17:19; 32:6-8).

The Judicial Function of the Gates

The judicial function of the gates was of particular importance in ancient biblical society. The elders of the city, who were respected for their wisdom and experience, sat at the gates to hear and judge legal cases. This practice is well-documented in the Scriptures, where the gates are frequently associated with justice and righteousness (Deuteronomy 16:18; Ruth 4:10; Psalm 87:2).

Even kings would sometimes hold court at the gates, demonstrating the significance of these locations in the administration of justice (2 Samuel 19:8; 1 Kings 22:10). Because the gates were places where justice was dispensed, they were also locations where corruption could occur. The Bible warns against corrupting justice at the gates, emphasizing the need for integrity and fairness in these public proceedings (Job 5:4; Proverbs 22:22; Amos 5:12).

The gates were not only places of judgment but also of execution. Those found guilty of crimes worthy of death were taken outside the city gates to be executed, a practice that underscored the gravity of their offenses (1 Kings 21:10-13; Acts 7:58). The carcasses of sacrificial animals offered for sin atonement on the Day of Atonement were also taken outside the city and burned, further associating the gates with themes of judgment and purification (Leviticus 16:27-28).

Symbolic and Figurative Uses of Gates in Scripture

Gates also carry rich symbolic and figurative meanings in Scripture. They often represent the entrance to a place of significance, whether physical, spiritual, or metaphorical. For example, Psalm 118:19-20 speaks of the “gates of righteousness” and “the gate of Jehovah,” into which the righteous enter. This imagery suggests that the gates symbolize the way to a right relationship with God, accessible only to those who seek righteousness.

In another symbolic use, the “gates of death” refer to the point of no return when a person dies and enters Sheol, the grave. This metaphor emphasizes the finality of death and the separation it brings from the living (Psalm 9:13; 107:18; Isaiah 38:10). However, because Jesus Christ holds the keys of death and Hades, His followers have the assurance that death will not hold them forever (Revelation 1:18; Acts 2:24, 31).

The prophet Isaiah speaks of the gates of Zion being called “Praise,” reflecting the restored city’s commitment to pure worship and the praise of Jehovah (Isaiah 60:11, 18). Ezekiel’s vision of a future city, named “Jehovah Himself Is There,” includes twelve gates, each named after one of the tribes of Israel, signifying the inclusion and unity of God’s people (Ezekiel 48:30-35).

In the New Testament, the holy city of “New Jerusalem” is depicted with twelve gates, each made of a single pearl and guarded by an angel. These gates are constantly open, symbolizing the eternal welcome and access to God’s presence for the righteous, while also guarding against the entrance of anything unclean or wicked (Revelation 21:2, 12, 21-27).

Gates of Jerusalem: A Detailed Examination

The gates of Jerusalem, particularly those mentioned in the book of Nehemiah, provide a detailed picture of the city’s fortifications and layout. Nehemiah’s account of the reconstruction of Jerusalem’s wall begins with the Sheep Gate and proceeds in a counterclockwise direction, listing various gates along the way (Nehemiah 3). Each gate had a specific function and significance, reflecting its location and the needs of the city’s inhabitants.

Sheep Gate: Rebuilt by Eliashib the high priest and other priests, the Sheep Gate was likely located near the temple area and was used for bringing in sheep and goats for sacrifice. This gate may correspond to the “sheepgate” mentioned in John 5:2, near the pool of Bethzatha.

Fish Gate: Located west of the Sheep Gate, the Fish Gate was near the fish market, where Tyrian merchants sold fish (Nehemiah 3:3; Zephaniah 1:10). Hezekiah’s wall likely extended as far as this gate, which played a crucial role in the city’s trade.

Gate of the Old City: Situated on the northwest side of the city, this gate served as the main northern entrance to the old city. Some scholars identify it with the “First Gate” mentioned in Zechariah 14:10 or the “Middle Gate” in Jeremiah 39:3.

Gate of Ephraim: Leading north toward the territory of Ephraim, this gate was located in the Broad Wall and is thought to correspond with the Gennath or Garden Gate described by Josephus. A public square near this gate was used for celebrations, such as the Festival of Booths (Nehemiah 8:16).

Corner Gate: Located in the northwest angle of the city wall, this gate was near the Valley of Hinnom. Uzziah built a tower by this gate, possibly the Tower of the Bake Ovens mentioned in Nehemiah 3:11.

Valley Gate: Positioned in the southwest part of the city wall, the Valley Gate led to the Valley of Hinnom. Nehemiah used this gate during his inspection of the damaged wall (Nehemiah 2:13-15). It was also the starting point for the inauguration procession described in Nehemiah 12:31-40.

Gate of the Ash-heaps: Also known as the Gate of the Potsherds or Dung Gate, this gate was at the southeast corner of the city wall and provided access to the Valley of Hinnom. It was near the location where children were idolatrously sacrificed to Baal, and Jeremiah used this gate to proclaim judgment on Jerusalem (Jeremiah 19:1-6).

Fountain Gate: This gate gave access to a nearby spring, possibly En-rogel, and was located at the southern end of the City of David. It provided a convenient exit for residents seeking water from the spring (Nehemiah 2:14; 3:15).

Water Gate: Likely named for its proximity to the spring of Gihon, this gate was near Ophel and the temple area. It was a gathering place for the people of Jerusalem, where Ezra read the Law to the assembled crowd (Nehemiah 8:1-3, 16).

Horse Gate: This gate was near the temple and was associated with the royal palace. It was used for the movement of horses in and out of the city and was repaired by the priests (Nehemiah 3:28; 2 Chronicles 23:15).

Inspection Gate: Also called the Muster Gate, this gate was likely located in the eastern wall of the city, near the temple area. It may have been used for mustering troops or conducting inspections (Nehemiah 3:31).

Gate of the Guard: Known in some translations as the Prison Gate, this gate was where one part of the inauguration procession left the wall and proceeded to the temple (Nehemiah 12:39-40).

Middle Gate: This gate, mentioned in Jeremiah 39:3, was likely identical with the Gate of the Old City. It was a central location in Jerusalem, where Babylonian military officers sat after the city’s fall.

Gate of Benjamin: Possibly identical with the Sheep Gate, this gate was located on the north side of the city and led to the territory of Benjamin (Jeremiah 37:11-13). It was near the site of Jeremiah’s attempted escape and the plea by Ebed-melech in Jeremiah’s behalf (Jeremiah 38:7-8).

East Gate: Mentioned in Nehemiah 3:29, the East Gate was not part of Jerusalem’s outer wall but was likely a gate of the temple. It was known as “the king’s gate to the east,” where the king would enter or exit the temple (1 Chronicles 9:18).

Gate of the Foundation: A temple gate mentioned in 2 Kings 11:6 and 2 Chronicles 23:5, its exact location is uncertain.

Upper Gate of the House of Jehovah: Possibly leading to the inner court of the temple, this gate may be the “new gate of Jehovah” mentioned in Jeremiah 26:10 and 36:10. It was built by King Jotham (2 Kings 15:35; 2 Chronicles 27:3).

Beautiful Gate: Located in the temple rebuilt by Herod the Great, this gate was the site of Peter’s healing of a lame man (Acts 3:1-10). It may correspond to the ancient “East Gate” or one of the gates leading to the Court of Women.

Other Temple Gates: The “gate behind the runners” and the “gate of the runners” are mentioned in 2 Kings 11:6 and 19 but are of uncertain location.

The Mishnah and Josephus provide additional information about the gates of the Temple Mount and the temple itself, highlighting the complexity and significance of these structures in Jewish religious life.

Figurative and Prophetic Significance of Gates

The gates of biblical cities, particularly Jerusalem, carry significant prophetic and symbolic meanings. For example, the gates of New Jerusalem in Revelation are depicted as being made of a single pearl, with an angel stationed at each gate. These gates symbolize the eternal welcome into God’s presence for the righteous, while also guarding against anything unclean or wicked (Revelation 21:12, 21-27).

Ezekiel’s vision of a future city, with twelve gates named after the tribes of Israel, emphasizes the inclusion and unity of God’s people (Ezekiel 48:30-35). The gates of Zion, described as “Praise,” reflect the restored city’s commitment to pure worship and the praise of Jehovah (Isaiah 60:11, 18).

These figurative uses of gates in Scripture underscore the importance of gates not only as physical structures but also as symbols of spiritual truths, access to divine presence, and the integrity of worship.

The Gatekeeper

In ancient times, gatekeepers, also referred to as doorkeepers, held critical roles in various settings, including city gates, temple gates, and even the doorways of homes. Their responsibilities extended beyond merely opening and closing doors; they played an essential role in ensuring the safety and security of the places they guarded. The gatekeeper was the first line of defense and a crucial communicator between the inside and outside of a city or building.

Gatekeepers at City Gates

At city gates, gatekeepers were tasked with ensuring that the gates were closed at night and acted as watchmen. Their role was vital for the protection of the city, as they needed to be vigilant against potential threats. Watchmen were often positioned on top of the gate or in nearby towers to gain a broader view of the surrounding area and to announce the approach of anyone nearing the city. These watchmen worked closely with the gatekeepers, coordinating efforts to maintain the security of the city. The safety of the city largely depended on the gatekeepers’ diligence, as they were the intermediaries between those inside and those approaching from outside (2 Samuel 18:24, 26).

The importance of gatekeepers is further highlighted in the account of the doorkeepers of King Ahasuerus, where two doorkeepers, who were also referred to as court officials, plotted to assassinate the king (Esther 2:21-23; 6:2). This plot underscores the trust and responsibility placed on gatekeepers, as they had direct access to significant individuals and sensitive areas.

Gatekeepers in the Temple

In the context of temple service, gatekeepers had specific duties related to the maintenance and protection of the sacred space. King David, shortly before his death, organized the Levites and temple workers, including 4,000 gatekeepers, into divisions. These gatekeepers were responsible for guarding Jehovah’s house, ensuring that the doors were opened and closed at the appropriate times (1 Chronicles 9:23-27; 23:1-6). Their duties extended beyond merely guarding the temple; some were also tasked with managing the contributions brought by the people for the temple’s use (2 Kings 12:9; 22:4).

During the reign of King Jehoash, special guards were assigned to the temple gates to protect the young king from the usurper, Queen Athaliah (2 Kings 11:4-8). This instance illustrates the gatekeepers’ role in safeguarding not just the physical structure of the temple but also the lives of those within.

When King Josiah purged the temple of idolatrous worship, the gatekeepers played a role in removing and destroying the utensils used in the worship of Baal (2 Kings 23:4). This act of cleansing demonstrates the gatekeepers’ involvement in maintaining the temple’s purity and dedication to Jehovah.

During the time of Jesus Christ, priests and Levites served as gatekeepers and watchmen in the temple rebuilt by Herod. These individuals were required to remain alert, as the overseer of the Temple Mount would make unannounced rounds to ensure that the watchmen were awake and attentive. The seriousness of their duty is highlighted by the fact that a sleeping watchman could be beaten and have his clothing burned by the overseer, as recorded in the Mishnah (Middot 1:2). This practice emphasizes the importance of vigilance in safeguarding the temple from robbery and unauthorized entry.

Gatekeepers in Homes

Gatekeepers were not limited to city gates and temples; they were also employed in private homes. For example, in the days of the apostles, some households had doorkeepers who managed entry into the home. One such doorkeeper was Rhoda, a servant girl at the house of Mary, the mother of John Mark. When Peter returned from prison after being released by an angel, it was Rhoda who answered his knock (Acts 12:12-14). Similarly, a girl serving as a doorkeeper at the home of the high priest questioned Peter about his association with Jesus Christ (John 18:17).

These examples highlight the role of doorkeepers in maintaining the security and order of private households. They were often the first point of contact for visitors and played a role in protecting the household from potential threats.

Gatekeepers in Shepherding

In biblical times, shepherds would often keep their flocks in a sheepfold or sheepcote during the night. These enclosures were typically surrounded by a low stone wall with a gateway. A doorkeeper would watch over the sheepfold, ensuring the safety of the flock and protecting them from predators or thieves. Jesus used this imagery to describe Himself as both the shepherd of God’s sheep and the door through which the sheep could enter, highlighting the gatekeeper’s role in providing security and access (John 10:1-9).

The Christian’s Role as a Gatekeeper

In the New Testament, Jesus emphasized the need for Christians to be vigilant and watchful concerning His return. He likened Christians to a doorkeeper commanded by his master to keep watch for his return from a journey. This analogy underscores the importance of spiritual alertness and readiness for the return of Christ, likening the responsibility of a gatekeeper to that of a faithful servant awaiting his master’s return (Mark 13:33-37).

In summary, the role of gatekeepers in ancient times was multifaceted, encompassing duties related to security, communication, and religious observance. Whether at city gates, temple entrances, or private homes, gatekeepers played a crucial role in maintaining order and protecting those within. The biblical references to gatekeepers also serve as powerful metaphors for spiritual vigilance, highlighting the importance of being watchful and prepared in our faith.

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