Catholic Commentary
The Two Processional Companies Encircle the Wall (Part 2)
39and above the gate of Ephraim, and by the old gate, and by the fish gate, the tower of Hananel, and the tower of Hammeah, even to the sheep gate; and they stood still in the gate of the guard.
Nehemiah 12:39 describes the procession's route during Jerusalem's wall dedication, passing through six key gates and towers—the Gate of Ephraim, Old Gate, Fish Gate, Tower of Hananel, Tower of Hammeah, and Sheep Gate—before both companies stood still at the Gate of the Guard. This circuit sanctified the entire wall perimeter by encompassing it with blessing and song, symbolizing God's protection and the restoration of pre-exilic Jerusalem.
Two processions circle Jerusalem's walls, and when both come to rest at the same gate, the entire city—every threshold, every tower, every wounded place—is declared holy.
Typological and Spiritual Senses
The circuit of the two companies around the wall enacts what the Fathers called circuitus sanctificationis—the sanctifying circumference. The entire perimeter of Jerusalem is covered by blessing, singing, and incense; nothing is left unconsecrated. This mirrors the ancient ritual of ḥāzaq—strengthening by encircling—found also in the processions around Jericho (Josh 6) and in the Temple dedication of Solomon (1 Kgs 8). For the Fathers, Jerusalem's walls prefigure the Church: circumscribed by the Word, defended by prayer, and consecrated at every gate by the blood of Christ.
Catholic tradition reads the liturgical geography of Nehemiah 12 as a type of the Church's own consecration of time, space, and community. The Catechism of the Catholic Church teaches that "the liturgy of the Church… is the participation of the People of God in 'the work of God'" (CCC 1069), and the processional dedication of Jerusalem's walls is among Scripture's richest anticipations of this truth. Every gate named in verse 39 is a threshold—and thresholds in Scripture are sacred liminal spaces where the holy and the human meet.
St. Augustine, in The City of God (Book XVIII), interprets the fortified and dedicated Jerusalem as a figure of the civitas Dei—not the earthly city in its political aspect, but the community of the redeemed gathered under God's protection. The walls that Nehemiah builds and blesses are the walls of charity and truth that define the Church.
St. Cyril of Alexandria and the Alexandrian tradition read the gates of Jerusalem typologically as the virtues through which souls enter into union with God. The Fish Gate in particular attracted patristic attention: Origen, commenting on this gate in his homilies, connected it to the apostolic mission of "fishers of men" (Mt 4:19), suggesting that the sanctification of the Fish Gate prophetically hallows the apostolic vocation that Christ would inaugurate.
The Sheep Gate, through which the sacrificial lambs passed, is read by the entire patristic tradition as a clear type of Christ the Lamb of God—a reading explicitly endorsed by Pope St. John Paul II's apostolic exhortation Ecclesia in America (1999), which reflects on Jerusalem's gates as figures of Christ's own claim in John 10:7: "I am the gate of the sheep."
The completion of the circuit—both companies standing still—anticipates the eschatological rest of the People of God (Heb 4:9–10), when the circuits of pilgrimage are finally complete and the whole Church stands still before the Lord in eternal Sabbath praise.
This verse challenges contemporary Catholics to think about sacred geography in their own lives—the thresholds and gates of their daily world. Every home has a door; every parish has a nave; every city has neighbourhoods. The processional logic of Nehemiah 12 invites us to ask: have we consecrated our thresholds? The ancient Jewish custom of the mezuzah—placing God's Word at the doorpost—flows from exactly this instinct, and the Catholic practice of blessing one's home at Epiphany (marking "C+M+B" above the door) is its sacramental heir.
More concretely: the two processional companies each taking a different route and then meeting at a common point is a model for parish life. We approach God from different directions—different states of life, different spiritual temperaments, different wounds and gifts—but we converge in the same act of worship. The Gate of the Guard, where both companies finally stood still, is an image of the Mass: the place where all our varied journeys come to rest in the one Sacrifice.
Finally, the naming of gates that had been associated with mourning—like the Fish Gate in Zephaniah 1:10—being reclaimed for praise is a word for anyone carrying a history of spiritual desolation. What was once a site of grief can become, after rebuilding, a site of song.
Commentary
Nehemiah 12:39 — Literal and Narrative Commentary
Nehemiah 12:39 belongs to the climactic liturgical narrative of the Book of Nehemiah, the dedication (ḥănukkâ) of the rebuilt walls of Jerusalem (12:27–43). The verse enumerates a chain of six landmarks: the Gate of Ephraim, the Old Gate (Sha'ar haYeshanah), the Fish Gate (Sha'ar haDagim), the Tower of Hananel, the Tower of Hammeah (or Meah), the Sheep Gate (Sha'ar haTson)—and the final station, the Gate of the Guard (Sha'ar haMattarah).
The Gate of Ephraim (cf. 2 Kgs 14:13; Neh 8:16) was located on the northern stretch of the wall and was associated with the tribal inheritance of Ephraim, Israel's great northern tribe. Its inclusion signals that this celebration is not merely for the returned Judahite community but reaches symbolically toward the wholeness of all Israel.
The Old Gate (Sha'ar haYeshanah) evokes continuity with a pre-exilic Jerusalem. Commentators from Rashi to modern scholars identify it with a gate already ancient in Nehemiah's time, perhaps predating even David's city. Its presence in the procession suggests that Nehemiah's rebuilding project is not a rupture but a restoration—the new city honours the old.
The Fish Gate (Sha'ar haDagim), mentioned in Zephaniah 1:10 as a place of lamentation in the coming judgment, now becomes a place of praise. Fish were brought through this gate from the Mediterranean coast and the Sea of Galilee for Jerusalem's markets (Neh 13:16). Its redemption from a site of prophesied mourning to a site of liturgical joy is deeply significant.
The Tower of Hananel and the Tower of Hammeah appear together also in Nehemiah 3:1 and Zechariah 14:10. They anchored the northeastern corner of the city, the most militarily vulnerable point. That the procession passes these towers in praise rather than in fear declares that God's protection has replaced human anxiety.
The Sheep Gate (Sha'ar haTson) is the gate through which sacrificial animals were brought into the Temple precincts. It is also the first gate repaired in Nehemiah 3:1—consecrated by the high priest Eliashib himself. The procession thus loops back, in a sense, to its consecrated origins, completing the circle.
"They stood still in the Gate of the Guard" (Sha'ar haMattarah): The verb ("they stood still / took their station") has sacrificial and liturgical resonance throughout the Hebrew Bible—it is the posture of the Levites presenting themselves before the Lord. The Gate of the Guard (also translated "Prison Gate") was likely near the royal citadel. Both companies now standing still simultaneously enacts a symbolic enclosure: the whole city is encircled, claimed, and presented to God.