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2 Kings 5:9

And David dwelt in the castle, and called it, The city of David: and built round about from Mello and inwards.

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The verse in its languages

Vulgate (Clementine)
Habitavit autem David in arce, et vocavit eam civitatem David : et ædificavit per gyrum a Mello et intrinsecus.
Septuagint (Swete)
καὶ ἐκάθισεν Δαυεὶδ ἐν τῇ περιοχῇ, καὶ ἐκλήθη αὕτη ἡ πόλις Δαυείδ· καὶ ᾠκοδόμησεν αὐτὴν πόλιν κύκλῳ ἀπὸ τῆς ἄκρας καὶ τὸν οἶκον αὐτοῦ.
Hebrew (WLC)
וַיֵּ֤שֶׁב דָּוִד֙ בַּמְּצֻדָ֔ה וַיִּקְרָא לָ֖הּ עִ֣יר דָּוִ֑ד וַיִּ֤בֶן דָּוִד֙ סָבִ֔יב מִן הַמִּלּ֖וֹא וָבָֽיְתָה

Haydock's commentary

Inwards. He built or repaired the higher "city of David," beginning at Mello, to "fill up" the valley, which Solomon finished, and adorned with a palace, 3 Kings ix. 15., and 4 Kings xii. 20. The place is probably called Asaramel, 1 Machabees xiv. 27. (Calmet)

Septuagint and Josephus generally understand Mello to designate the citadel of Sion, or "a complete fortification," to defend the city. Instead of inwards, the Septuagint have, "and his house." But ubithe means, "and to the house," temple, or fort, whence he began the enclosure, so as to make a complete communication. (Kennicott)

This city became "the most famous in all the East." (Pliny, [Natural History?] v. 14.)

"Walls, built in a crooked manner, according to the rules of art, enclosed two hills, immensely high." (Tacitus, Hist. v.)

These hills were multiplied, on account of their different summits, so that Josephus speaks of five hills. The palace of David stood on Sion, and the temple on Moria, which was a part of it still more elevated, towards the east. The other hill is often called Acra, by Josephus, and lay southward of Sion. Here the ancient town of Jebus was built. The Machabees took in an adjoining eminence. (Josephus, Jewish Wars vi. 6.)

Bethsetta, or the new city, was afterwards enclosed. Herod adorned the city with many superb monuments, both of a public and of a private nature. (Calmet)

We read of ten gates, and of four towers, belonging to this city. It was not well supplied with water, and what it had was brackish. The walls seem never to have exceeded four and a half miles; now they are only three, and include Mount Calvary, which was formerly no part of the city. Button says a valley run from west to east, between the two hills of Zion on the south, and Acra on the north; which contradicts the former statement. (Haydock)

Read on

Villalpand supposes that the citadel was nine and a half stadia, and all the city thirty-five stadia in circumference, eight of which make an Italian mile. (Menochius)

From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.

The Fathers on this verse

St Augustine Expositions on the Book of Psalms, Psalm LXII

5. “I have run in thirst.” For they were rendering evil things for good things: for them was I thirsting: mine honour they thought to drive back: I was thirsting to bring them over into my body. For in drinking what do we, but send into our members liquor that is without, and suck it into our body? Thus did Moses in that head of the calf. The head of the calf is a great sacrament. For the head of the calf was the body of ungodly men, in the similitude of a calf eating hay, seeking earthly things: because all flesh is hay.…And what now is more evident, than that into that City Jerusalem, of which the people Israel was a type, by Baptism men were to be made to pass over? Therefore in water it was scattered, in order that for drink it might be given. For this even unto the end this man thirsteth; he runneth and thirsteth. For many men He drinketh, but never will He be without thirst. …

St Jerome The Letters of St. Jerome, To Eustochium

9. To make a long story short, leaving on her left the mausoleum of Helena queen of Adiabene who in time of famine had sent corn to the Jewish people, Paula entered Jerusalem, Jebus, or Salem, that city of three names which after it had sunk to ashes and decay was by Ælius Hadrianus restored once more as Ælia. And although the proconsul of Palestine, who was an intimate friend of her house, sent forward his apparitors and gave orders to have his official residence placed at her disposal, she chose a humble cell in preference to it. Moreover, in visiting the holy places so great was the passion and the enthusiasm she exhibited for each, that she could never have torn herself away from one had she not been eager to visit the rest. …

The Fathers are given as they wrote. Where a passage lays the Passion on the Jewish people, the Church teaches that it cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).