1. Septuagint, Tobit, 8.4 (10th cent. BCE - 2nd cent. BCE)
| 8.4. When the door was shut and the two were alone, Tobias got up from the bed and said, "Sister, get up, and let us pray that the Lord may have mercy upon us. |
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2. Parmenides, Fragments, 1 (6th cent. BCE - 5th cent. BCE)
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3. Aristophanes, Women of The Assembly, 953-975, 952 (5th cent. BCE - 4th cent. BCE)
| 952. δεῦρο δὴ δεῦρο δή | |
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4. Septuagint, Tobit, 8.4 (4th cent. BCE - 2nd cent. BCE)
| 8.4. When the door was shut and the two were alone, Tobias got up from the bed and said, "Sister, get up, and let us pray that the Lord may have mercy upon us. |
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5. Plautus, Curculio, 147-154, 145 (3rd cent. BCE - 2nd cent. BCE)
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6. Septuagint, 1 Maccabees, 1.55 (2nd cent. BCE - 2nd cent. BCE)
| 1.55. and burned incense at the doors of the houses and in the streets. |
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7. Septuagint, 2 Maccabees, 2.5 (2nd cent. BCE - 2nd cent. BCE)
| 2.5. And Jeremiah came and found a cave, and he brought there the tent and the ark and the altar of incense, and he sealed up the entrance.' |
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8. Septuagint, Ecclesiasticus (Siracides), 28.25 (2nd cent. BCE - 2nd cent. BCE)
| 28.25. make balances and scales for your words,and make a door and a bolt for your mouth. |
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9. Ovid, Amores, 1.6 (1st cent. BCE - 1st cent. CE)
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10. Ovid, Metamorphoses, 10.383-10.387 (1st cent. BCE - 1st cent. CE)
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11. Propertius, Elegies, 1.16 (1st cent. BCE
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12. Josephus Flavius, Jewish Antiquities, 17.182 (1st cent. CE - 1st cent. CE)
| 17.182. 1. As he was giving these commands to his relations, there came letters from his ambassadors, who had been sent to Rome unto Caesar, which, when they were read, their purport was this: That Acme was slain by Caesar, out of his indignation at what hand, she had in Antipater’s wicked practices; and that as to Antipater himself, Caesar left it to Herod to act as became a father and a king, and either to banish him, or to take away his life, which he pleased. |
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13. Josephus Flavius, Jewish War, 5.208-5.211, 5.432 (1st cent. CE - 1st cent. CE)
| 5.208. Its first gate was seventy cubits high, and twenty-five cubits broad; but this gate had no doors; for it represented the universal visibility of heaven, and that it cannot be excluded from any place. Its front was covered with gold all over, and through it the first part of the house, that was more inward, did all of it appear; which, as it was very large, so did all the parts about the more inward gate appear to shine to those that saw them; 5.209. but then, as the entire house was divided into two parts within, it was only the first part of it that was open to our view. Its height extended all along to ninety cubits in height, and its length was fifty cubits, and its breadth twenty. 5.211. But then this house, as it was divided into two parts, the inner part was lower than the appearance of the outer, and had golden doors of fifty-five cubits altitude, and sixteen in breadth; 5.432. for when they saw any house shut up, this was to them a signal that the people within had gotten some food; whereupon they broke open the doors, and ran in, and took pieces of what they were eating almost up out of their very throats, and this by force: |
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14. New Testament, 1 Corinthians, 14.23-14.24, 16.9 (1st cent. CE - 1st cent. CE)
| 14.23. If therefore thewhole assembly is assembled together and all speak with otherlanguages, and unlearned or unbelieving people come in, won't they saythat you are crazy? 14.24. But if all prophesy, and someoneunbelieving or unlearned comes in, he is reproved by all, and he isjudged by all. 16.9. for a greatand effective door has opened to me, and there are many adversaries. |
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15. New Testament, Acts, 3.10, 9.24, 12.6, 12.13, 16.13 (1st cent. CE - 2nd cent. CE)
| 3.10. They recognized him, that it was he who sat begging for gifts for the needy at the Beautiful Gate of the temple. They were filled with wonder and amazement at that which had happened to him. 9.24. but their plot became known to Saul. They watched the gates both day and night that they might kill him 12.6. The same night when Herod was about to bring him out, Peter was sleeping between two soldiers, bound with two chains. Guards in front of the door kept the prison. 12.13. When Peter knocked at the door of the gate, a maid named Rhoda came to answer. 16.13. On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together. |
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16. New Testament, Apocalypse, 3.20 (1st cent. CE - 1st cent. CE)
| 3.20. Behold, I stand at the door and knock. If anyone hears my voice and opens the door, then I will come in to him, and will dine with him, and he with me. |
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17. New Testament, Hebrews, 13.12 (1st cent. CE - 1st cent. CE)
| 13.12. Therefore Jesus also, that he might sanctify the people through his own blood, suffered outside of the gate. |
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18. New Testament, John, 10.1 (1st cent. CE - 1st cent. CE)
| 10.1. Most assuredly, I tell you, one who doesn't enter by the door into the sheep fold, but climbs up some other way, the same is a thief and a robber. |
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19. New Testament, Mark, 2.2, 5.39, 16.3 (1st cent. CE - 1st cent. CE)
| 2.2. Immediately many were gathered together, so that there was no more room, not even around the door; and he spoke the word to them. 5.39. When he had entered in, he said to them, "Why do you make an uproar and weep? The child is not dead, but is asleep. 16.3. They were saying among themselves, "Who will roll away the stone from the door of the tomb for us? |
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20. New Testament, Matthew, 6.6, 16.18 (1st cent. CE - 1st cent. CE)
| 6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. 16.18. I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. |
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21. Plutarch, On Isis And Osiris, 9 (1st cent. CE - 2nd cent. CE)
| 9. The kings were appointed from the priests or from the military class, since the military class had eminence and honour because of valour, and the priests because of wisdom. But he who was appointed from the military class was at once made one of the priests and a participant in their philosophy, which, for the most part, is veiled in myths and in words containing dim reflexions and adumbrations of the truth, as they themselves intimate beyond question by appropriately placing sphinxes Cf. Clement of Alexandria, Stromateis, v. 5. 31, chap. 5 (p. 664 Potter). before their shrines to indicate that their religious teaching has in it an enigmatical sort of wisdom. In Saïs the statue of Athena, whom they believe to be Isis, bore the inscription: I am all that has been, and is, and shall be, and my robe no mortal has yet uncovered. Moreover, most people believe that Amoun is the name given to Zeus in the land of the Egyptians, Cf. Herodotus, ii. 42. a name which we, with a slight alteration, pronounce Ammon. But Manetho of Sebennytus thinks that the meaning concealed or concealment lies in this word. Hecataeus Cf. Diels, Fragmente der Vorsokratiker, Hecataeus (60), No. B, 8. of Abdera, however, says that the Egyptians use this expression one to another whenever they call to anyone, for the word is a form of address. When they, therefore, address the supreme god, whom they believe to be the same as the Universe, as if he were invisible and concealed, and implore him to make himself visible and manifest to them, they use the word Amoun ; so great, then, was the circumspection of the Egyptians in their wisdom touching all that had to do wTith the gods. 9. The kings were appointed from the priests or from the military class, since the military class had eminence and honour because of valour, and the priests because of wisdom. But he who was appointed from the military class was at once made one of the priests and a participant in their philosophy, which, for the most part, is veiled in myths and in words containing dim reflexions and adumbrations of the truth, as they themselves intimate beyond question by appropriately placing sphinxes before their shrines to indicate that their religious teaching has in it an enigmatical sort of wisdom. In Saïs the statue of Athena, whom they believe to be Isis, bore the inscription: "I am all that has been, and is, and shall be, and my robe no mortal has yet uncovered." Moreover, most people believe that Amoun is the name given to Zeus in the land of the Egyptians, a name which we, with a slight alteration, pronounce Ammon. But Manetho of Sebennytus thinks that the meaning "concealed" or "concealment" lies in this word. Hecataeus of Abdera, however, says that the Egyptians use this expression one to another whenever they call to anyone, for the word is a form of address. When they, therefore, address the supreme god, whom they believe to be the same as the Universe, as if he were invisible and concealed, and implore him to make himself visible and manifest to them, they use the word "Amoun"; so great, then, was the circumspection of the Egyptians in their wisdom touching all that had to do with the gods. |
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