Gate
Easton's Dictionary
(1.) Of cities, as of Jerusalem (Jer. 37:13; Neh. 1:3; 2:3; 3:3), of Sodom (Gen. 19:1), of Gaza (Judg. 16:3).
(2.) Of royal palaces (Neh. 2:8).
(3.) Of the temple of Solomon (1 Kings 6:34, 35; 2 Kings 18:16); of the holy place (1 Kings 6:31, 32; Ezek. 41:23, 24); of the outer courts of the temple, the beautiful gate (Acts 3:2).
(4.) Tombs (Matt. 27:60).
(5.) Prisons (Acts 12:10; 16:27).
(7.) Camps (Ex. 32:26, 27; Heb. 13:12).
The materials of which gates were made were,
(1.) Iron and brass (Ps. 107:16; Isa. 45:2; Acts 12:10).
(2.) Stones and pearls (Isa. 54:12; Rev. 21:21).
(3.) Wood (Judg. 16:3) probably.
At the gates of cities courts of justice were frequently held, and hence “judges of the gate” are spoken of (Deut. 16:18; 17:8; 21:19; 25:6, 7, etc.). At the gates prophets also frequently delivered their messages (Prov. 1:21; 8:3; Isa. 29:21; Jer. 17:19, 20; 26:10). Criminals were punished without the gates (1 Kings 21:13; Acts 7:59). By the “gates of righteousness” we are probably to understand those of the temple (Ps. 118:19). “The gates of hell” (R.V., “gates of Hades”) Matt. 16:18, are generally interpreted as meaning the power of Satan, but probably they may mean the power of death, denoting that the Church of Christ shall never die.
Smith's Dictionary
The gate and gateways of eastern cities anciently held and still hold an important part, not only in the defence but in the public economy of the place. They are thus sometimes taken as representing the city itself. (Genesis 22:17; 24:60; 12:12; Judges 5:8; Ruth 4:10; Psalms 87:2; 122:2) Among the special purposes for which they were used may be mentioned.
As places of public resort. (Genesis 19:1; 23:10; 34:20; 24; 1 Samuel 4:18) etc. Places for public deliberation, administration of Justice, or of audience for kings and rulers or ambassadors. (16:18; 21:19; 25:7; Joshua 20:4; Judges 9:35) etc. Public markets. (2 Kings 7:1) In heathen towns the open spaces near the gates appear to have been sometimes used as places for sacrifice. (Acts 14:13) comp 2Kin 23:8 Regarded therefore as positions of great importance, the gates of cities were carefully guarded, and closed at nightfall. (3:5; Joshua 2:5,7; Judges 9:40,44) They contained chambers over the gateway. (2 Samuel 18:24) The doors themselves of the larger gates mentioned in Scripture were two leaved, plated with metal, closed with locks and fastened with metal bars. (3:6; Psalms 107:16; Isaiah 46:1,2) Gates not defended by iron were of course liable to be set on fire by an enemy. (Judges 9:52) The gateways of royal palaces and even of private houses were often richly ornamented. Sentences from the law were inscribed on and above the gates. (6:9; Isaiah 64:12; Revelation 21:21) The gates of Solomon’s temple were very massive and costly, being overlaid with gold and carving. (1 Kings 6:34,35; 2 Kings 18:16) Those of the holy place were of olive wood, two-leaved and overlaid with gold; those of the temple of fir. (1 Kings 6:31,32,34; Ezekiel 41:23,24)International Standard Bible Encyclopedia
gat (Hebrew normally (over 300 times) sha`ar; occasionally deleth, properly, "gateway" (but compare De 3:5); elsewhere the gateway is pethach (compare especially Ge 19:6); Aramaic tera`; Greek pulon, pule; the English Revised Version and the King James Version add caph, "threshold," in 1Ch 9:19,22; and the King James Version adds delathayim, "double-door," in Isa 45:1; thura, "door," Ac 3:2):
(1) The usual gateway was provided with double doors, swung on projections that fitted into sockets in the sill and lintel. Ordinarily the material was wood (Ne 2:3,17), but greater strength and protection against fire was given by plating with metal (Ps 107:16; Isa 45:2). Josephus (BJ, V, v, 3) speaks of the solid metal doors of the Beautiful Gate (Ac 3:2) as a very exceptional thing. Some doors were solid slabs of stone, from which the imagery of single jewels (Isa 54:12; Re 21:21) was derived. When closed, the doors were secured with a bar (usually of wood, Na 3:13, but sometimes of metal, 1Ki 4:13; Ps 107:16; Isa 45:2), which fitted into clamps on the doors and sockets in the post, uniting the whole firmly (Jud 16:3). Sometimes, perhaps, a portcullis was used, but Ps 24:7 refers to the enlargement or enrichment of the gates. As the gate was especially subject to attack (Eze 21:15,22), and as to "possess the gate" was to possess the city (Ge 22:17; 24:60), it was protected by a tower (2Sa 18:24,33; 2Ch 14:7; 26:9), often, doubtless, overhanging and with flanking projections. Sometimes an inner gate was added (2Sa 18:24). Unfortunately, Palestine gives us little monumental detail.
(2) As even farm laborers slept in the cities, most of the men passed through the gate every day, and the gate was the place for meeting others (Ru 4:1; 2Sa 15:2) and for assemblages. For the latter purpose "broad" or open places (distinguished from the "streets" in Pr 7:12) were provided (1Ki 22:10; Ne 8:1), and these were the centers of the public life. Here the markets were held (2Ki 7:1), and the special commodities in these gave names to the gates (Ne 3:1,3,18). In particular, the "gate" was the place of the legal tribunals (De 16:18; 21:19; 25:7, etc.), so that a seat "among the elders in the gates" (Pr 31:23) was a high honor, while "oppression in the gates" was a synonym for judicial corruption (Job 31:21; Pr 22:22; Isa 29:21; Am 5:10). The king, in especial, held public audiences in the gate (2Sa 19:8; 1Ki 22:10; Jer 38:7; compare Jer 39:3), and even yet "Sublime Porte" (the French translation of the Turkish for "high gate") is the title of the Court of Constantinople. To the gates, as the place of throngs, prophets and teachers went with their message (1Ki 22:10; Jer 17:19; Pr 1:21; 8:3;31:31), while on the other hand the gates were the resort of the town good-for-nothings (Ps 69:12).
(3) "Gates" can be used figuratively for the glory of a city (Isa 3:26; 14:31; Jer 14:2; La 1:4; contrast Ps 87:2), but whether the military force, the rulers or the people is in mind cannot be determined. In Mt 16:18 "gates of Hades" (not "hell") may refer to the hosts (or princes) of Satan, but a more likely translation is `the gates of the grave (which keep the dead from returning) shall not be stronger than it.' The meaning in Jud 5:8,11 is very uncertain, and the text may be corrupt.
See CITY; JERUSALEM; TABERNACLE; TEMPLE.
Burton Scott Easton