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1 Then Eliashib the high priest rose up with his brethren the priests, and they builded the sheep gate; they sanctified it, and set up the doors of it; even unto the tower of Meah they sanctified it, unto the tower of Hananeel. 2 And next unto him builded the men of Jericho. And next to them builded Zaccur the son of Imri. 3 But the fish gate did the sons of Hassenaah build, who also laid the beams thereof, and set up the doors thereof, the locks thereof, and the bars thereof. 4 And next unto them repaired Meremoth the son of Urijah, the son of Koz. And next unto them repaired Meshullam the son of Berechiah, the son of Meshezabeel. And next unto them repaired Zadok the son of Baana. 5 And next unto them the Tekoites repaired; but their nobles put not their necks to the work of their Lord. 6 Moreover the old gate repaired Jehoiada the son of Paseah, and Meshullam the son of Besodeiah; they laid the beams thereof, and set up the doors thereof, and the locks thereof, and the bars thereof. 7 And next unto them repaired Melatiah the Gibeonite, and Jadon the Meronothite, the men of Gibeon, and of Mizpah, unto the throne of the governor on this side the river. 8 Next unto him repaired Uzziel the son of Harhaiah, of the goldsmiths. Next unto him also repaired Hananiah the son of one of the apothecaries, and they fortified Jerusalem unto the broad wall. 9 And next unto them repaired Rephaiah the son of Hur, the ruler of the half part of Jerusalem. 10 And next unto them repaired Jedaiah the son of Harumaph, even over against his house. And next unto him repaired Hattush the son of Hashabniah. 11 Malchijah the son of Harim, and Hashub the son of Pahath-moab, repaired the other piece, and the tower of the furnaces. 12 And next unto him repaired Shallum the son of Halohesh, the ruler of the half part of Jerusalem, he and his daughters. 13 The valley gate repaired Hanun, and the inhabitants of Zanoah; they built it, and set up the doors thereof, the locks thereof, and the bars thereof, and a thousand cubits on the wall unto the dung gate. 14 But the dung gate repaired Malchiah the son of Rechab, the ruler of part of Beth-haccerem; he built it, and set up the doors thereof, the locks thereof, and the bars thereof. 15 But the gate of the fountain repaired Shallun the son of Col-hozeh, the ruler of part of Mizpah; he built it, and covered it, and set up the doors thereof, the locks thereof, and the bars thereof, and the wall of the pool of Siloah by the king's garden, and unto the stairs that go down from the city of David. 16 After him repaired Nehemiah the son of Azbuk, the ruler of the half part of Beth-zur, unto the place over against the sepulchres of David, and to the pool that was made, and unto the house of the mighty. 17 After him repaired the Levites, Rehum the son of Bani. Next unto him repaired Hashabiah, the ruler of the half part of Keilah, in his part. 18 After him repaired their brethren, Bavai the son of Henadad, the ruler of the half part of Keilah. 19 And next to him repaired Ezer the son of Jeshua, the ruler of Mizpah, another piece over against the going up to the armoury at the turning of the wall. 20 After him Baruch the son of Zabbai earnestly repaired the other piece, from the turning of the wall unto the door of the house of Eliashib the high priest. 21 After him repaired Meremoth the son of Urijah the son of Koz another piece, from the door of the house of Eliashib even to the end of the house of Eliashib. 22 And after him repaired the priests, the men of the plain. 23 After him repaired Benjamin and Hashub over against their house. After him repaired Azariah the son of Maaseiah the son of Ananiah by his house. 24 After him repaired Binnui the son of Henadad another piece, from the house of Azariah unto the turning of the wall, even unto the corner. 25 Palal the son of Uzai, over against the turning of the wall, and the tower which lieth out from the king's high house, that was by the court of the prison. After him Pedaiah the son of Parosh. 26 Moreover the Nethinims dwelt in Ophel, unto the place over against the water gate toward the east, and the tower that lieth out. 27 After them the Tekoites repaired another piece, over against the great tower that lieth out, even unto the wall of Ophel. 28 From above the horse gate repaired the priests, every one over against his house. 29 After them repaired Zadok the son of Immer over against his house. After him repaired also Shemaiah the son of Shechaniah, the keeper of the east gate. 30 After him repaired Hananiah the son of Shelemiah, and Hanun the sixth son of Zalaph, another piece. After him repaired Meshullam the son of Berechiah over against his chamber. 31 After him repaired Malchiah the goldsmith's son unto the place of the Nethinims, and of the merchants, over against the gate Miphkad, and to the going up of the corner. 32 And between the going up of the corner unto the sheep gate repaired the goldsmiths and the merchants.
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[AD 735] Bede on Nehemiah 3:1
And Eliasib the great priest rose, etc. This Eliasib, the high priest of that time, was the son of Joakim, who, after his father Jesus the son of Josedec the great priest, himself also for no small time held the insignias of the high priesthood. And rightly the restoration of the city began with the great priest and his brothers, so that those who had precedence in rank of order might themselves become an example to all in good works. And it is well joined with the priests who are building.

Source: Commentary on Ezra and Nehemiah
[AD 735] Bede on Nehemiah 3:1
And up to the tower of a hundred cubits, etc. For priests build up to the measure of a hundred cubits, when they kindle all whom they instruct with love and desire for eternal things. For the number one hundred, which in the counting of fingers passes from the left to the right, represents heavenly goods, which, in comparison to temporal and lesser goods, are as the right hand to the left. They are also said to have sanctified the gate they built; for it is the duty of priests to make their works specially worthy of sanctification above others, and to act earnestly so that whoever is joined to them may sanctify the name of the Lord in themselves by living well. According to the letter, it seems that the first gate of the flock was either built or sanctified by the priests because it was near the temple and belonged properly to them; for it also seems reasonable that the building of the city should start from the temple. For it is indeed necessary that we first preserve within ourselves the constancy of faith and love for God, and then add works of piety that pertain to the love of our neighbor; thirdly, that is, lastly, we should take care of those things that pertain to the general provision of this life, concerning which the Apostle says: Having food and clothing, let us be content with these (1 Tim 6). But it could also seem probable that the gate of the flock is so called because through it the animals that were to be offered in the temple were usually brought in. Therefore, the priests build the gate of the flock at the beginning of the building of the city of God, when holy preachers imbue their hearers, above all, with the truth of faith which works through love, through which they should introduce the sacrifices of good deeds and offer them to God on the altar of their heart. The construction of this gate, extended to a hundred cubits, is sanctified to the tower of Hananeel, that is, to the grace of God, when from the beginning of faith to the firmness of good action, which is accomplished only with the inspiration and help of God, they extend solely with the intention of eternal retribution. It should be noted, indeed, that our manuscripts have: And they built the gate of the flock. The old translation has: And they built the gate and the pool of Bethesda; of which name John makes mention in his Gospel: Now there is in Jerusalem by the Sheep Gate a pool, which is called in Hebrew Bethesda, having five porches; in these lay a great multitude of sick people (John 5), etc. Nor does anything prevent us from understanding that this place is designated here; for the name of the Sheep Gate is not much different from the name Bethesda: for in Greek a sheep is called ‘probaton’. Jerome also mentions this place in his book of Places, writing thus: Bethesda is a pool in Jerusalem, which is called the Sheep Gate, and it can be interpreted by us as pertaining to sheep. It once had five porches; and twin pools are shown, one of which is usually filled with winter rains, and the other, wondrously red, as if with bloody waters, reveals signs of ancient work. For they say that sacrifices used to be washed in it by the priests, hence it received its name. From all these indications, it appears that the Sheep Gate is near the pool of Bethesda, so that by this gate the sacrifices to be washed in that pool were brought in.

Source: Commentary on Ezra and Nehemiah
[AD 735] Bede on Nehemiah 3:3
The fish gate was built by the sons of Asnah. He called it the fish gate, which looked towards Joppa and Diospolis, that is, Lydda, and it was closer to the sea among all the routes to Jerusalem, which now is said to be called the gate of David, and is the first of the gates to the west of Mount Zion. To this opinion seem to agree the words of the Chronicles, in which it is written about King Manasseh of Judah: “After this, he built a wall outside the city of David to the west of Gihon in the valley, from the entrance of the fish gate, around to Ophel, and raised it very high” (2 Chr. 33). In a typological sense, just as the flock of the Lord's faithful is so often called fish, hence as He said to Peter, “Feed my sheep” (John 21); so also He promised the same to Andrew and the other apostles, saying: “Come after me, and I will make you fishers of men” (Matt. 4). Again, He spoke of these fishermen through a parable, saying: “They chose the good fish and put them into vessels, but threw the bad away” (Matt. 13). Therefore, they built the fish gate in Jerusalem when those steps are ordained in the Church by which the elect are separated from the reprobate, like good fish from bad, to be brought into the fellowship of eternal peace. The fish gate is built when, by the works of virtues, the faithful serve those who see themselves, having been rescued from the waves of turbulence and worldly desire, led into the tranquility and peace of spiritual life. Zephaniah the prophet remembers this gate, saying: “A sound of crying from the fish gate, and wailing from the second” (Zeph. 1). Because what he added, the second, signifies a gate of the second wall in the same area. For in the times of Hezekiah, the wall of the city was doubled, the Chronicles narrate, where it is written: “He built diligently all the wall that had been broken, and raised up towers upon it, and outside another wall” (2 Chr. 32). These things about the literal sense. But according to the allegory of the law, Zephaniah heard the voice of crying from the fish gate and wailing from the second, because he foresaw that both would be thrown down by enemies: for he saw that the faith and works of teachers, by which it was proper for others to be saved from the waves of corruptible life and led into the holy Church, would be overthrown by the snares of the ancient enemy, that is, by the desire for earthly pleasures which would deprive them of heavenly joys. Rightly, indeed, he heard a voice of crying and wailing from both the first and second gate, both from the outer and inner, because he saw that both outward works and the hearts of the negligent within would be overthrown by the devil's attack; but since the Lord lifts up those who are cast down (Ps. 145:14), Nehemiah records that the same fish gate was restored after a long ruin: for even if some of the preachers fall by sinning, there will not be lacking those who, up until the end of the world, succeeding in the place of their predecessors, with the Lord's help, open the gates of righteousness by preaching and living rightly. Rightly, however, it is added about those who destroyed this gate:

Source: Commentary on Ezra and Nehemiah
[AD 735] Bede on Nehemiah 3:3
They themselves wove it and set up the gates, etc. Returning also to the others which are said to have been built, the gate is repeatedly mentioned frequently; because it is evidently necessary that whoever has begun the construction of good action, should continue adhering to their beginnings up to the peak of perfection, and being alert, should set up the gates, bars, and locks. For gates are set in doors so that, being opened at a fitting time, the citizens may have the ability to enter or exit. Locks and bars are set so that, with the doors stopped up and closed, the enemy may not be able to enter. Thus, in our good works, gates of kind provision are to be set up so that fellow citizens, that is, our neighbors, seeing these, may glorify our Father who is in heaven, and they themselves too learn to follow our examples and walk with us through the walls of virtues. Also, locks and bars are to be set up against the plots and invasions of the enemies, so that we may be diligently fortified on all sides, lest perhaps the ancient enemy, having been unwisely let in, might take our stronghold of virtue by force. Hence it is well said in Proverbs: "A brother helped by his brother is like a fortified city, and judgments are like the bars of cities" (Prov. XII). When indeed both peoples, that is, the Jews and the Gentiles, agree in brotherly love in Christ, they build one Church, namely the city of their Creator. And just as the bars strengthen the gates of cities, so the doctrines of truth defend the Churches throughout the world, which make one Catholic Church, from the incursion of the unbelievers. Likewise, we set up locks and bars on our gates, when we carefully guard against disclosing the secrets of our faith to pigs and dogs, that is, to impure minds, or performing our righteousness for the sake of human favor, and admitting through our good works those who bring more danger by their praise than a helpful support by their observation.

Source: Commentary on Ezra and Nehemiah
[AD 735] Bede on Nehemiah 3:6
And they rebuilt the old gate, etc. That old gate is what John mentions, saying: Beloved, I do not write a new commandment to you, but an old commandment which you have had from the beginning (1 John 2). The old commandment is the word which you have heard. Therefore, the old gate is rebuilt in Jerusalem, when the word of faith and love, which has been handed down from the beginning of the holy Church, is either recovered in those who have gone astray, or begins to be established in those recently believing.

Source: Commentary on Ezra and Nehemiah
[AD 735] Bede on Nehemiah 3:8
And they left Jerusalem, etc. The wall of the broad street in Jerusalem is the firmness and fortification of perfect love in the hearts of the elect, to which its teachers reach by building, when progressing in works of charity, they can say to their Creator and Helper: We have run the way of your commandments, when you enlarged our heart (Psalm 119). Indeed, that enlargement of an enlightened mind, which can love both a friend in God and an enemy for the sake of God.

Source: Commentary on Ezra and Nehemiah
[AD 735] Bede on Nehemiah 3:13
And Hanun built up the Valley Gate, etc. We know that the Valley of Jehoshaphat, which was also called Gehenna, that is, the Valley of Hinnom, was to the eastern side of the city of Jerusalem, through which flows the Kidron stream, mentioned in the Gospel (John XVIII), when it receives waters from rain or snow, flowing from the northern to the southern region. But we also read of the Valley of Gihon on the western side of the same city, as the Book of Chronicles says about King Manasseh of Judah, which we have mentioned above: After this, he built a wall outside the City of David to the west of Gihon in the valley (II Chronicles XXXIII). Gihon, moreover, is the name of the spring where Solomon was anointed king outside the city. Therefore, whether Ezra signifies this one, that one, or any other valley of the same city in this place, the mystery is clear, because the Valley Gate is built in Jerusalem, when for those who have been recently initiated into the knowledge of faith, or for those who have been restored to chastity of faith by the truth's teachers who had gone astray, the virtue of humility, among other virtues, is commanded to be observed, through which they may deserve to be elevated by a greater grace of God, as the Holy Scripture says: God resists the proud, but gives grace to the humble (I Peter V). And in the Psalm: And the valleys are covered with grain (Psalm LXV), which means, the humble will be abundantly filled with the gifts of heavenly sustenance. And it is fitting that after the Old Gate and the wall of the broad street, the Valley Gate is built; because indeed, after the first principles of the catholic faith, which works through love, humility must be inculcated to us, which is the guardian of virtues, so that according to the wise man's precept, the greater we are, the more we should humble ourselves in all things (Ecclesiasticus III).

Source: Commentary on Ezra and Nehemiah
[AD 735] Bede on Nehemiah 3:14
And a thousand cubits along the wall up to the Dung Gate, etc. They say that the site of the city of Jerusalem is arranged on such a gentle slope, facing north and east, that rain falling there never remains, but flows like rivers through the eastern gates, carrying with it all the filth of the streets, augmenting the torrent Cedron in the valley of Josaphat. From this, it seems likely that the gate is called the Dung Gate, through which filth and impurities are accustomed to be carried out. It is by no means of less strength and usefulness that all impurities should be carried out of the city of the Lord than that which is pure should be gathered into it. Therefore, they build the Dung Gate in Jerusalem, who ordain those into the ministry of the Holy Church, through whom the filth of vices may be cleansed from the minds of the elect. But also corrupt-minded men should be excluded from the borders of the Church, with the help and weakening of all impurity by the shower of heavenly grace; so that according to the Psalmist, "All who do iniquity may be destroyed from the city of the Lord" (Psalm 10). And since it is a sign of great perfection when someone progresses so much through the merit of humility that they can keenly perceive their errors and effectively cleanse those discovered; it is rightly said that those who built the Valley Gate also constructed a thousand cubits in the wall up to the Dung Gate. For the number a thousand signifies perfection, and a cubit signifies the operation which is done by hands and arms. And they reach a thousand cubits building in the wall of the holy city from the Valley Gate to the Dung Gate, who, having acquired the grace of humility, devote themselves so industriously to the works of perfection that they cast out from themselves all rubble of not only harmful action or useless speech but even superfluous thought.

Source: Commentary on Ezra and Nehemiah
[AD 735] Bede on Nehemiah 3:15
And Shallun built the gate of the fountain, etc. "Pagos" in Greek signifies a village in Latin. But writers tell that from that front of Mount Zion, which faces the eastern region with a steep rock, within the walls, and at the roots of the hill, the fountain of Siloam bursts forth; which indeed flows southward with alternating access of waters, that is, not with continuous waters, but it bubbles at uncertain [fixed] hours and days, and through the hollows of the earth and caves of very hard rock, it is accustomed to come with great noise, with which, namely, the city is said to use this one spring, and this not perpetual. Therefore, understand the gate of this fountain designated in this place, especially when it is openly added:

Source: Commentary on Ezra and Nehemiah
[AD 735] Bede on Nehemiah 3:15
And the walls of the pool of Siloam in the garden of the king, etc. Therefore, Siloa, which is interpreted as the sent one, where the man born blind and was illuminated, signifies the Lord Savior, who was sent by God the Father for our enlightenment; whose source can most aptly be understood as the same Father, from whom He was born. Concerning which the Psalmist well says: For with you is the fountain of life; in your light we will see light (Psalm 35). And the Fountain Gate is built in Jerusalem when teachers are appointed in the Church, who preach to the people the faith of divine eternity. The walls of the pool of Siloam are also built when the very firm and invincible testimonies of the Scriptures, by which the mystery of the Lord's incarnation is designated, are rooted in the minds of the faithful. These walls of divine utterances reach the king’s garden when, with the mysteries of the Lord's dispensation known, we begin to produce the sprouts of virtues with the help of the most high king, our Lord God. They also reach the steps that descend from the city of David when someone learns to advance from the general life of the faithful to heavenly things with spiritual desires. The steps that descend from the city of David to the lower part of the city of Jerusalem are indeed aids of divine inspiration or protection, by which we are gradually raised to reach the walls of the heavenly kingdom. For David made steps by which we should ascend to his city when divine piety taught us the order of virtues by which we may seek heavenly things, and granted us the gift of performing those virtues. Concerning these steps, the Psalmist undoubtedly said: Blessed is the man whose help is from thee; in his heart he has arranged the ascents in the valley of tears, in the place he has appointed, etc., until he says: They shall go from strength to strength; the God of gods shall be seen in Zion (Psalm 83). Therefore, the builders of the holy city reach these steps, after building the walls of the pool of Siloam and after the king's garden, when after manifesting the sacrament of the Lord's incarnation, by which the blindness of the gentiles from their birth was washed and illuminated, and after beginning through faith the sprouting of good deeds, the holy teachers more diligently show their listeners the progress of virtues over time; by which they ascend to the vision of their Creator, namely strong in hand and desirable, as David will call. The most reverend father, by name and life Benedict, rightly understood that these progressions consist mainly in humility, when interpreting the ladder of the patriarch Jacob, shown with angels ascending and descending on it, as designating our journey to heavenly things; he meticulously and piously distinguished the steps of that ladder by the increments and advancements of good deeds done through humility. The city of David, according to the letter, is called Mount Zion, which, placed to the south, stands out as the fortress of the city, and the larger part of the city lies below the mountain, situated in the plain of a lower hill. Hence it is written in the book of Kings: David began to take the fortress of Zion, this is the city of David. And shortly after: David dwelt in the fortress, and called it the city of David (1 Kings 25).

Source: Commentary on Ezra and Nehemiah
[AD 735] Bede on Nehemiah 3:16
After him Nehemiah built, etc. Note that King David is buried not in Bethlehem, as some assert, but in Jerusalem; and indeed not without a certain reason of mystery. For just as in Bethlehem he was born and anointed as a king, prefiguring that the Lord Christ would be born there from his seed and be adored by the Magi under the guise of a king; so also, having died and been buried in Jerusalem, he signified that the same Lord would suffer and be buried in that city, but would rise again from the grave. Therefore, after the gate of the fountain, and the walls of the pool of Siloam, which reach into the king's garden, and up to the steps that descend from the city of David, even up to the tomb of the same David the measure of the holy city extends; because he who preaches the faith of divine eternity, who declares the dispensation of the Lord's incarnation, who relates the fruitfulness of the Church adhering to Christ; of which he Himself says: A garden enclosed is my sister, my spouse (Song of Solomon IV); he declares to the faithful listeners that not only do they need to imitate those steps of good deeds by which they ascend to the eternal homeland; but also they must always recall the sacrament of the Lord's Passion to their memory, that they may recognize that through Him who died and rose again for them, they too are to be raised from the region and shadow of death to life, and to ascend to the heavenly kingdom. It follows well, however:

Source: Commentary on Ezra and Nehemiah
[AD 735] Bede on Nehemiah 3:16
And up to the pool, etc. The pool, indeed, constructed with great effort, can not be unreasonably understood as divine Scripture; which, created by the work of the Holy Spirit, provides for us a washing to cleanse sins, and at the same time offers a cup of salvific taste. Which if it has been transformed for us by the Lord into wine, that is, translated into a spiritual sense, it inebriates us with the more pleasant sweetness of truth. Wherein also is the house of the strong; for whoever has been accustomed to be refreshed by the frequent streams of divine words by hearing and doing, they are rendered strong and invincible against all the snares of the ancient enemy. Therefore, after the tomb of David, in the holy city a pool constructed with great effort is placed, to which the house of the strong is adjacent; because through the passion of the Lord, the abyss of the Scriptures has been revealed to us, by whose abundance the hearts of the faithful are strengthened, and the city of Christ made impregnable to all enemies. For if the waters fail or are obtained by the enemy, the city is easily captured. And if the ancient enemy removes from us the fountain of the word of God, nothing prevents the fierce attacker and destroyer from immediately ascending the citadel of our mind.

Source: Commentary on Ezra and Nehemiah
[AD 735] Bede on Nehemiah 3:17
After him, their brothers, the Levites, built, etc. Up to this point, the first wall of the city is constructed, from here the measure of the second, that is, the inner wall, which we mentioned above, begins. Hence, in this description, it is said that many of the builders built opposite their own house; for many houses of the city were either adjacent to or joined to the inner wall. Therefore, after the construction of the outer wall, the measure of the second wall follows also in our city, when, after the perfection of works and speech—which can appear to men—we strive more to please God in the inner parts of our mind, so that we may not presume to conceive anything in secret that would offend the eyes of the internal judge. And it is rightly said that the second measure is built against the ascent of the most solid corner; the most solid corner indeed is the Lord, who brought together the people of the Jews and the Gentiles in His faith and love; hence in the Psalm (Psalm 117) or Isaiah (Isaiah 28), He is called the cornerstone. Against the ascent of which corner the second measure is built, when through the purity of pious thought we strive to reach the vision of our Creator; even when held in this life, we frequently sigh with longing for His vision. From here follow many orders of builders who are said to have built the second measure, because the greatest structure of the holy Church is in the fortification of inner virtue, when we, of course, guard our heart with all vigilance, for from it springs life. To discuss these individually and to draw everything to spiritual understanding would be too lengthy.

Source: Commentary on Ezra and Nehemiah
[AD 735] Bede on Nehemiah 3:26
The Nathinnei, however, dwelt in Ophel, etc. The Nathinnei are considered to be the Gibeonites, who served the house of the Lord with faithful devotion according to the arrangement of Joshua the son of Nun. Ophel, however, was a tower, not far from the temple, of enormous height. Hence, Ophel, that is, of darkness, or named after a cloud, because its head rose up to the clouds. Finally, where it is written in Micah: And the tower of the flock, the cloud of the daughter of Zion (Micah IV); in Hebrew, for the cloudy tower, it is written "the tower Ophel." This tower is mentioned, and its part within the city is indicated in the book of Chronicles, referring to King Manasseh, which we also previously noted, that he built a wall outside the city of David to the west of Gihon in the valley, from the entrance of the fish gate around up to Ophel (II Chron. XXXIII). Therefore, according to the location, it was fitting that the temple servants lived in the nearby temple tower. However, according to the mystical sense as well, Nathinnei dwell in Ophel, that is, in the cloudy tower, when those dedicated to God in the profession of a more perfect life, always live in the fortress and height of virtues and actions and thoughts. Saying with the Apostle, For our conversation is in heaven (Phil. III). Of whom the multitude of the people also testifies with admiration, saying: Who are these who fly like clouds? (Isa. LX). Similarly, Nathinnei dwell in Ophel, when those distinguished in the garb of religion have learned to penetrate the hidden things of Scripture, about which it is said, Dark water in the clouds of the sky; that is, the mystical knowledge in the prophets with an illuminated heart, and to meditate on these readings day and night. Regarding their habitation, it is aptly added: Up to the water gate towards the east and the tower that projected. For the gate of waters is the Lord, who daily waters us with the grace of his mercy lest we fail in the troubles of the present life. The Psalmist desired to enter this gate, when he said: As the deer pants for the fountains of water, so my soul desires you, God (Psalm XLI). This gate is fittingly mentioned as positioned towards the east; because indeed the same Lord, who, by the torrent of his pleasure, drenches us lest we thirst, also illuminates us with the gift of his visitation, lest we dwell in the darkness of errors. Accordingly, Zechariah says: The dawn from on high has visited us, to give light to those who sit in darkness and in the shadow of death (Luke I). He also defends us with the protection of his aid, lest we be touched by the enemy. Hence it aptly follows: And up to the tower that projected. Understanding this, the same Psalmist said: You led me, because you have been my hope, a tower of strength in the face of the enemy (Psalm LX). Therefore, the Nathinnei dwell in Ophel, up to the water gate towards the east, and the tower that projected; when faithful persons dedicated to sacred readings rejoice in being drenched and illuminated by divine mercy and grace, and in always being protected from the enemy. And because after the present gifts of virtues one ascends to see the clarity of the dominical man, it is rightly added:

Source: Commentary on Ezra and Nehemiah
[AD 735] Bede on Nehemiah 3:27
After them, the Tekoites repaired another section, etc. Indeed, the wall of the temple is the body of the Lord Savior, about which He Himself said to the Jews: "Destroy this temple, and in three days I will raise it up" (John 2): which, of course, the temple of His body, His persecutors destroyed in death, but being raised up, and exalted to the heavens, His lovers saw in glory, and do not cease to see forever. Therefore, from the great and eminent tower, even to the wall of the temple, the structure of the holy city is reached, as every just person, from the height of contemplation, in which, with earthly temporals despised even in this life, they are elevated to aspire to celestial things, and in that life, with the brightness of the Lord's incarnation revealed, they also ascend to the eternity of divine glory. And because Tekoa means trumpet or horn, the Tekoites are interpreted as trumpeters, it is aptly said that the Tekoites built these things; for it is the duty of teachers, whose sound has gone out to all the earth, to reveal either the present gifts of God, or the future in His city, that is, the people of the faithful.

Source: Commentary on Ezra and Nehemiah
[AD 735] Bede on Nehemiah 3:28
Upwards to the Horse Gate they built, etc. Jeremiah mentions this gate and designates it to be on the eastern side of the city, writing typically about the holy Church: And the city shall be built for the Lord from the tower of Hananeel (Jer. XXI). And a little later: Up to the brook Kidron, and unto the corner of the Horse Gate eastwards (Ibid.). Horses, when taken in a good sense, like donkeys, camels, and mules, sometimes signify the Gentile peoples converted to the Lord, and sometimes the cares of temporal matters rightly subjected to the Lord by the soul. The priests built the wall of God's city up to the Horse Gate, just as the holy teachers, after the calling of the Jewish people, continued spreading the word until they brought the Gentile peoples into the Holy Church. Equally, they build to the Horse Gate when they provide the example of a sufficient mode of living for those who enter the gates of the holy Church to restrain their carnal or mental desires; or certainly when they arrange their own thoughts, which they must have in dealing with their livelihood or habits, in such a way that they do not hinder the freedom of mind, with which they have always proposed to seek heavenly things. And it is aptly added about the laborers, "Everyone against his own house"; this phrase is often repeated in this construction of the holy city. There is no need to labor in explaining how in the holy Church each one should build a wall of virtues against his own house and fortify his mind against the devil's snares; so that he who roams about like a roaring lion, seeking someone to devour (1 Pet. V), cannot in any way break in, while each one fortifies his own body and mind with the strong faith in the Lord. But everyone also builds against his own house if he protects with diligent guard of regular discipline those who are committed to him, so that they cannot be deceived either by the incursion of vices or by heretical persuasion. It would take a long time to discuss in spiritual interpretation each of the buildings of the holy city or its builders; which, even without our speaking, the skilled reader can very easily recognize. This much, however, should be noted, that those who build the gates and towers, through which either citizens may enter or enemies be warded off, are the prophets, apostles, and evangelists; through whom the form and order of faith and right action have been provided to us, by which we ought to enter the unity of the holy Church; and by whose words we learn how to refute and repel the adversaries of truth. But those who build with other words are the pastors and teachers, whom the Apostle placed second, through whose diligence the Catholic faith, which was built by the great architects of the Church, is preserved throughout the world to this day. And just as Nehemiah, enumerating the builders of the city in order, renders them perpetually memorable; so the Lord, the comforter of our poverty, inscribes the names in heaven of all who build up His Church among the elect. But let us consider the remaining matters as well.

Source: Commentary on Ezra and Nehemiah