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Hastings' Dictionary of the New Testament [1]

The examples of the concrete use of θύρα, ‘door,’ are all found in Acts, and may be treated under three heads: (1) house doors, (2) prison doors, (3) Temple doors. The first two occur in the narratives of miraculous events.

1. In  Acts 5:9 the feet of them that buried Ananias are said to be ἐπὶ τῇ θύρᾳ, nigh at hand, if not actually heard by those within. More vivid still is the instance of  Acts 12:13, where one required to knock at, or beat, the door, to make oneself heard within. (The presence of a knocker for the purpose is not to be inferred, for Jewish doors at least.) τὴν θύραν τοῦ πυλῶνος (cf.  Ezekiel 40:11 [Septuagint]) is best understood as a door abutting on the street or lane, which gave the entry to a covered passage communicating with the court of the house, in which the living rooms were situated (see Gate). Rhoda stood in this passage, hearing, but seeing not (besides, it was night), the Apostle Peter, who was without, and being in command of the way so long as the door, not the gate, remained locked or barred. ἀνοίξαντες ( Ezekiel 40:16) implies door, which is rightly not expressed in Revised Version. For modern usage see Mackie, Bible Manners and Customs , 1898, p. 95.

2. With one exception ( Acts 12:6) the doors of prisons are found in the plural ( Acts 5:19;  Acts 5:23;  Acts 16:26-27). The indications afforded by the narrative of Acts are too meagre to enable us to reconstruct the form of these places of detention, either in Jerusalem or at Philippi. Security seems to have been given by guards, chains, and stocks rather than by any peculiar strength of door. Of necessity the bolt or bar was attached to the outside, of cell doors at least. For the situation at Philippi, see Ramsay, St. Paul the Traveller , 1895, p. 220f.

3. In  Acts 3:2 the Beautiful Gate of the Temple (cf  Acts 3:10) is described by the word for ‘door,’ which Revised Versionbrings out. As in the private house, so here, the door forms part of the gate, the latter being in reality a portal. This particular gate of the Temple is now believed to be the Corinthian Gate, which is identical with the Nicanor Gate, on the east side of the Temple precincts. Its doors, and other parts, were of Corinthian brass (or bronze), probably solid, being shut with difficulty by twenty men (Josephus, Bellum Judaicum (Josephus) VI. v. 3; cf. Ant . xv. xi. 5, Bellum Judaicum (Josephus) II. xvii. 3, V. v. 3, c. Ap . ii. 10). They seem to have been double doors ( Encyclopaedia Biblica , article‘Temple’), standing at the entrance to the portal. Compare, for Babylonian Temples, PSBA [Note: SBA Proceedings of the Society of Biblical Archaeology.], 1912, p. 90ff. For the Beautiful Gate of the Temple see the full and illuminating account by A. R. S. Kennedy in Expository Times xx. [1908-09] 270f.; also articleTemple.

We read ( Acts 21:30) that the people laid hold on St. Paul, and dragged him out of the Temple, and straightway the doors were shut. Farrar ( Life and Work of St. Paul , 1897, p. 532) locates this turmoil at the Beautiful Gate, but, considering the number of doors that gave access to the Temple precincts, there are other possibilities.

In  Revelation 21:25 we can picture the gates as provided with doors, although these were not in use.

The metaphorical use of θύρα in Acts, Epistles, etc., may be briefly noted. In this sense the word appears without the definite article,  Acts 14:27 being no exception: ‘a door of faith’ (Revised Version). In St. Paul’s Epistles mention is made of a great door and effectual ( 1 Corinthians 16:9), a door being opened ( 2 Corinthians 2:12), a door for the word ( Colossians 4:3), all with the notion of opportunity and facility. The idea of the nearness of judgment is brought out by  James 5:9 (cf.  Matthew 24:33): ‘The judge standeth before the doors,’ where Revised Versionreplaces the singular of Authorized Versionby the plural, following the Greek.

In  Revelation 3:7-8 a door is set or given, ἠνεῳγμένην (note peculiar verbal form), i.e. a door already opened, which none can shut (see Key), and in  Revelation 4:1 a door is already opened in the heavens at the moment the vision commences. In contrast to this is the closed door of  Revelation 3:20, a passage in which is concentrated great wealth of meaning.

W. Cruickshank.

Wilson's Dictionary of Bible Types [2]

 Genesis 4:7 (b) Living animals which were available and acceptable for sin offerings were to be found everywhere and Cain needed only to step out of his own door to find a satisfactory sacrifice that would have met his needs.

 Exodus 12:23 (a) This door is a symbol of the soul of a man. By faith the individual is to take his place under the precious Blood of Christ applying it to his own heart by faith and acknowledging to GOD that he is taking refuge under the shed Blood of Jesus Christ the Lamb of GOD.

 Exodus 21:6 (b) This is typical of consecration. The believer now is to devote his ears to hearing only the Word of GOD and the truth of GOD. (See also  Deuteronomy 15:17;  Psalm 40:6 (Margin).

 Psalm 78:23 (b) Here is a type of the wonderful way in which GOD poured out rich blessings on Israel from His heavenly storehouse.

 Proverbs 26:14 (a) This indicates the fruitless, worthless life of the lazy man.

 Ezekiel 47:1 (b) The Lord Jesus is the door, and the river represents the Holy Spirit. Christ Jesus gives the Spirit as recorded in  John 7:37-39.

 Micah 7:5 (a) This indicates a comparison of one's lips to a pair of doors which should be closed on certain occasions.

 Matthew 6:6 (b) The expression here refers to the shutting out of one's thoughts all useless things when in prayer.

 Matthew 25:10 (b) This solemn warning is to inform us in plain language that the opportunity to be saved has been ended. The door of mercy has been closed. Those on the outside are lost forever. (See also  Luke 13:25).

 Luke 11:7 (b) The thought seems to be that the unseen GOD in Heaven hears the cry and the supplication of His child who desires to be useful in helping others.

 John 10:1 (a) Entrance to Heaven can be obtained only by and through the Lord Jesus Christ There is no other way to enter Heaven. No other person can have anything whatever to do with the saving of the soul. Only CHRIST can make us fit to go to Heaven, and then take us there. (See also vss.  John 10:2,  John 10:7,  John 10:9).

 Acts 14:27 (a) This represents the opportunity and the privilege of hearing the Word of GOD and of being saved through the Gospel of the grace of GOD.

 1 Corinthians 16:9 (a) By this figure Paul expresses the opportunity and privilege of preaching the Gospel in other places. (See also2Co  2:12;  Revelation 3:8).

 Colossians 4:3 (b) This is a description of liberty of thought and freedom of speech, a quick mind, a retentive memory, and ability to speak well for the Lord GOD makes the opportunity for ministry.

 James 5:9 (b) Here is indicated he immediate presence of GOD, the Judge, when we are dealing with one another.

 Revelation 3:20 (a) The word here describes the entrance to the heart as though the heart were a house and the owner of it must make it possible for the Lord to enter and abide there. Also refers to GOD's desire to enter into the church to rule and reign there.

Vine's Expository Dictionary of NT Words [3]

1: Θύρα (Strong'S #2374 — Noun Feminine — thura — thoo'-rah )

"a door, gate" (Eng., "door" is connected), is used (a) literally, e.g.,  Matthew 6:6;  27:60; (b) metaphorically, of Christ,  John 10:7,9; of faith, by acceptance of the Gospel,  Acts 14:27; of "openings" for preaching and teaching the Word of God,  1—Corinthians 16:9;  2—Corinthians 2:12;  Colossians 4:3;  Revelation 3:8; of "entrance" into the Kingdom of God,  Matthew 25:10;  Luke 13:24,25; of Christ's "entrance" into a repentant believer's heart,  Revelation 3:20; of the nearness of Christ's second advent,  Matthew 24:33;  Mark 13:29; cp.  James 5:9; of "access" to behold visions relative to the purposes of God,  Revelation 4:1 .

 John 18:16,17  Mark 13:34 John 10:3Porter.

Morrish Bible Dictionary [4]

Besides the common use of the door as the means of entrance into a house, and of enclosing those within when shut, it is used in scripture symbolically for the way of entrance into blessing. The Lord said, "I am the door: by me if any man enter in, he shall be saved." Salvation is only by Him. He also said that as the true Shepherd He entered into the sheepfold by the door, that is, though Son of God, He entered as obedient by God's appointed means, being circumcised, presented in the temple, and baptised.  John 10:1-9 . God opened 'the door of faith' to the Gentiles by Paul and Barnabas.  Acts 14:27 . Opportunities for service are called opened doors.  1 Corinthians 16:9;  2 Corinthians 2:12;  Colossians 4:3;  Revelation 3:8 .

When the church is represented as in a Laodicean state the Lord is outside knocking for admission at the door of the assembly, so that the individual may hear, with a promise of blessing to those who open to Him.  Revelation 3:20 .

Doors in the East are usually made of wood; but in the deserted cities of Bashan doors are found cut out of stone, with a projection top and bottom which served as pivots on which the door turned.

King James Dictionary [5]

DOOR, n. G., Gr.

1. An opening or passage into a house, or other building, or into any room, apartment or closet, by which persons enter. Such a passage is seldom or never called a gate. 2. The frame of boards, or any piece of board or plank that shuts the opening of a house or closes the entrance into an apartment or any inclosure, and usually turning on hinges. 3. In familiar language, a house often in the plural, doors. My house is the first door from the corner. We have also the phrases, within doors, in the house without doors, out of the house, abroad. 4. Entrance as the door of life. 5. Avenue passage means of approach or access. An unforgiving temper shuts the door against reconciliation, or the door of reconciliation.

I am the door by me if any man enter in, he shall be saved.  John 10 .

A door was opened to me of the Lord.  2 Corinthians 2 .

To lie at the door, in a figurative sense, is to be imputable or chargeable to one. If the thing is wrong, the fault lies at my door.

Next door to, near to bordering on.

A riot unpunished is but next door to a tumult.

Out of door or doors, quite gone no more to be found. Not now used.

In doors, within the house at home.

Holman Bible Dictionary [6]

Petha Deleth thura

“Door” is often used in a figurative sense in the Bible. In the Old Testament, “sin lieth at the door” ( Genesis 4:7 ) means that sin is very near. The valley of Achor, a place of trouble ( Joshua 7:26 ), is later promised as “a door of hope” ( Hosea 2:15 ). It will become a reason for God's people to trust Him again.

In the New Testament Jesus calls Himself “the door” ( John 10:7 ,John 10:7, 10:9 ). Faith in Him is the only way to enter the kingdom of God. God gave to the Gentiles “the door of faith,” or an opportunity to know Him as Lord ( Acts 14:27 ). Paul constantly sought a “door of service,” an occasion for minisry in the name of Christ ( 1 Corinthians 16:9 ). Jesus stands at the door and knocks ( Revelation 3:20 ). He calls all people to Himself, but will not enter without permission.

Bradley S. Butler

Webster's Dictionary [7]

(1): ( n.) An entrance way, but taken in the sense of the house or apartment to which it leads.

(2): ( n.) Passage; means of approach or access.

(3): ( n.) An opening in the wall of a house or of an apartment, by which to go in and out; an entrance way.

(4): ( n.) The frame or barrier of boards, or other material, usually turning on hinges, by which an entrance way into a house or apartment is closed and opened.

Cyclopedia of Biblical, Theological and Ecclesiastical Literature [8]

Copyright StatementThese files are public domain. Bibliography InformationMcClintock, John. Strong, James. Entry for 'Door'. Cyclopedia of Biblical, Theological and Ecclesiastical Literature. Harper & Brothers. New York. 1870.

International Standard Bible Encyclopedia [9]

dōr  : Most commonly the rendering of Hebrew pethaḥ , "doorway," deleth , "door" proper (the two distinguished in  Genesis 19:6 ), or of Greek θύρα , thúra , which represents both meanings. The door proper was usually of wood, frequently sheeted with metal, sometimes of one slab of stone, as shown in excavations in the Hauran. It turned on pivots (the "hinges" of  Proverbs 26:14 ) working in sockets above and below, and was provided with a bolt ( 2 Samuel 13:17 ) or with lock and key ( Judges 3:23 ). The doorway was enclosed by the stone threshold ( 1 Kings 14:17 ), the two doorposts on either side, and the lintel above ( Exodus 12:7 ). Doors were frequently two-leaved, and folding ones are mentioned in connection with the temple ( 1 Kings 6:34 ). Where "door" is used in connectio with city gates ( Nehemiah 3:1 ) it refers to the door proper which swings on its hinges as distinguished from the whole structure. The custom of fastening to the doorposts small cases containing a parchment inscribed with the words of  Deuteronomy 6:4-9;  Deuteronomy 11:13-21 had its origin in the command there given. See also Gate; House .

Figurative: (1) Christ is "the door" into the gospel ministry (  John 10:1 ,  John 10:2 ,  John 10:7 ); ministers must receive their authority from Him, and exercise it in His spirit. (2) 'Through faith in Him also both shepherds and sheep enter into the kingdom of God ( John 10:9 ), and find all their spiritual needs supplied.' (3) The figure in  Revelation 3:20 is expressive of Christ's patient, persistent and affectionate appeal to men. (4) Elsewhere also of opportunity (  Matthew 25:10;  Acts 14:27;  1 Corinthians 16:9;  2 Corinthians 2:12;  Revelation 3:8 ). (5) Of freedom and power ( Colossians 4:3 ). See also Achor; Shepherd .