Understanding
UNDERSTANDING
The faculty of perceiving things distinctly; or that power of the mind by which we arrive at a proper idea or judgment of things.
See JUDGMENT, MIND, SOUL.
Fuente: Theological Dictionary
Understanding
UNDERSTANDING
1. -, – adj. (priv. ), to bring one thing alongside of another: (1) for combat; (2) metaph., for critical comparison, to bring the outward object into connexion with the inward sense (Liddell and Scott), to put the perception with the thing perceived (Grimm-Thayer), to apprehend the bearings of things (Lightfoot, Col.). The typical passage is Mat 13:19; Mat 13:23, where the exact significance is distinctly brought out. The hearer by the wayside differs from him that was sown upon good ground in this, that the former understandeth not while the latter understandeththe former does not apprehend the bearing of what he hears on practical conduct, the latter sees the bearing and acts accordingly. The former does not recognize himself as standing in any relation to the word which he hears or to the kingdom of grace which that word proclaims (Trench, Parables, in loc.), while the latter does so recognize. In Mat 13:51, concluding the series of parables, Jesus asks His disciples if they have apprehended the meaning of all that He has said. In the same sense (Mat 17:13) the disciples have, by the exercise of their critical faculty, recognized that in speaking of Elias, Jesus was in fact referring to the Baptist. Hence the contrast between . and other words, Mat 13:13-15; Mat 13:23, Mar 7:14, Luk 8:10, the sound of the word spoken falling on the ear contrasted with the exercise of such criticism as leads to the apprehending of its personal bearing: , Mar 8:17, perceiving contrasted with earnest reflexion. A comparison of Mat 16:12 with || Mar 8:21 is interesting, Mt. representing the disciples as having recognized on further consideration, while Mk. gives a stimulating question which leaves the Twelve to think out for themselves the comparison of leaven with teaching (Swete, in loc). Similarly, Mar 6:52 (Revised Version NT 1881, OT 1885 , considered Authorized Version ) of the miracle of the loaves and the walking on the sea; debuerant a pane ad mare concludere (Bengel). Lk. employs the word less frequently than Mt. or Mk. In Luk 2:50; Luk 18:34; Luk 24:45, where it occurs in the narrative, the meaning of apprehending the significance of the word spoken, recognizing its tearing on the circumstances (the mission of Jesus, the crucifixion, and the sufferings), is apparent. He does not use the special thought in his account of the exposition of the parable of the Sower.
The privative adj. without understanding, exhibits the precise meaning of the verb, Mat 15:16, Mar 7:18. The . is the man who lacks the discernment which comes from the due use of the illuminated intelligence (Swete). The positive adj. (Mat 11:25, Luk 10:21), Authorized Version prudent, Revised Version NT 1881, OT 1885 understanding, preserves the idea of critical comparison, in contrast with the more general intelligence denoted by ; but the reference is to material not spiritual things: the wisdom of the world which is foolishness with God [contrasted with] the foolishness of the world which is wisdom with God, on which St. Paul was so fond of dwelling (Farrar).
The noun occurs only in Luk 2:47, where the precise idea is implied of the growth of Jesus in the development of His faculty of recognizing truth in every aspect along with His growth in stature; and Mar 12:33, where, however, the reading is more than doubtful.
St. Pauls usage of the word cannot he overlooked. It is in strict harmony with that of the Gospels. See especially Col 1:9, where he combines understanding with wisdom in his prayer, and Eph 3:4 of the mystery of Christ, 5:17 of the will of God (Eph 1:18 is a disputed reading). See Lightfoot, Col., where Aristotles definition is expounded.
2. Mat 15:17, Mar 7:18, Mat 16:9, Mar 8:17, Mat 16:11 Revised Version NT 1881, OT 1885 perceive, Mat 24:15, Mar 13:14 (Authorized Version and Revised Version NT 1881, OT 1885 ), Joh 12:40 (from Isa 6:9) Revised Version NT 1881, OT 1885 perceive: to perceive (1) with the senses, (2) with the mind. As distinguished from . it occupies a middle place between bodily sensation and critical apprehension. The first step is the sensuous perception (, , etc.), then the mental act of attention to what is thus presented (), which in turn precedes the derivative critical act (), by which one is enabled to form a judgment on it. The process of digestion, the multiplication of the loaves, the passage read, the word heard, are objects first of sensation, then of attention, and lastly of reflexion, in order that their true bearing may be apprehended. Cf. 2Ti 2:7 and Ellicotts note.
3. is rendered by understand (Authorized Version ) in Mat 26:10, Joh 8:27; Joh 8:43; Joh 10:6; Joh 12:16 (cf. rendering of its privative in Mar 9:32 = Luk 9:45). In other cases . is rendered by know, and it is difficult to find a reason for not adhering to that rendering in these verses. . differs from . in so far that while . generally marks an antithesis to sense-perception, . marks an advance upon it. Preoccupation with lower thoughts, self-complacency excluding apprehension of spiritual truths, present circumstances obscuring the full significance and necessitating a further enlightenment by new circumstances and prolonged pondering, hinder this advance. Only when these difficulties are removed can one come to know the higher aspects of the reality. (For the thought, compare Joh 2:22; Joh 13:7; Joh 14:26). . (Gospels only Mar 9:32, Luk 9:45) preserves this idea of advance, there was a Divine purpose in their temporary ignorance (Swete). The disciples were unwilling to admit the idea of suffering and death, and the rebuke administered to Peter made them afraid to ask questions; thus they remained ignorant for a time.
Literature.The Lexicons and Commentaries, all of which refer to Lightfoots Colossians, 1:9; R. W. Dale, Week-Day Sermons (1867), p. 10.
R. Macpherson.
Fuente: A Dictionary Of Christ And The Gospels
Understanding
(Kant. Ger. Verstand) The faculty of thinking the object of sensuous intuition; or the faculty of concepts, judgments and principles. The understanding is the source of concepts, categories and principles by means of which the manifold of sense is brought into the unity of apperception. Kant suggests that understanding has a common root with sensibility. See Kantianism. — O.F.K.
Fuente: The Dictionary of Philosophy
Understanding
for which see MIND, No. 1, is translated “understanding” in Luk 24:45, AV (RV, “mind”); 1Co 14:14-15 (twice), 1Co 14:19; Phi 4:7; Rev 13:18.
akin to suniemi, “to set together, to understand,” denotes (a) “the understanding, the mind or intelligence,” Mar 12:33; (b) “understanding, reflective thought,” Luk 2:47; 1Co 1:19, RV, “prudence;” Eph 3:4, RV (AV, “knowledge”); Col 1:9; Col 2:2; 2Ti 2:7. See PRUDENCE, No. 2.
for which see MIND, No. 2, is rendered “understanding” in Eph 4:18; 1Jo 5:20 (in some texts, Eph 1:18, AV, for kardia, “heart,” RV).
“without understanding or discernment” (a, negative, sunetos, “intelligent, understanding”), is translated without understanding” in Mat 15:16; Mar 7:18; Rom 1:31; Rom 10:19, RV, “void of understanding” (AV, “foolish”); in Rom 1:21, RV, “senseless” (AV, “foolish”).
Note: In 1Co 14:20, AV, phren, “the mind,” is translated “understanding” (twice), RV, “mind.”