Ear
Ear
The finer shades of biblical statement are discerned only as we succeed in placing ourselves at the contemporary point of view. This is particularly the case with references to personality and its elements or manifestations, since primitive or ancient psychology differs so greatly from the psychology of the present time. For example, primitive psychology, in its ignorance of the nervous system, distributes psychical and ethical attributes to the various physical organs. There are tribes that give the cars of a dead enemy to their youths to be eaten, because they regard the physical ear as the seat of intelligence, which thus becomes an attribute of the consumer (J. G. Frazer, The Golden Bough2, 1900, ii. 357f.). Though the Bible contains nothing so crude as this, yet the same idea of localized psychical function underlies its references to the ear. The high priests ear is consecrated by the application of rams blood, that he may the better hear God (Lev 8:23); the slaves ear, on his renunciation of liberty, is pierced by his master, as a guarantee of his permanent obedience (Exo 21:6, Deu 15:17). Such practices help to give the true line of approach to many biblical references to the ear, the full force of which might otherwise be missed. The peripheral consciousness of the ear (cf. 1Sa 3:11, Job 12:11, Ecc 1:8, etc.) must be remembered in regard to phrases which have become to us simply conventional, such as the repeated refrain of the Apocalypse, He that hath an ear, let him hear (Rev 2:7, etc.; ). This greater intensity of local meaning gives new point to the Pauline analogy between the human body and the Church. Since the body is not one member, but many (1Co 12:14), in a psychical and moral, as well as in a physical, sense, it is more readily conceivable that the ear might resent its inferiority to the eye (1Co 12:16). Its actual co-operation with the eye is therefore a more effective rebuke to the envy springing from Corinthian individualism.
Moral or spiritual qualities are assigned to the ear in several passages, according to the frequent OT usage (Pro 15:31, Isa 59:1 etc.); one example is quoted from the OT and applied by St. Paul to the Jews of Rome; their ears are dull of hearing (Act 28:27; cf. Rom 11:8), The same charge is brought by the author of the Epistle to the Hebrews against those to whom he writes (Rom 5:11; , not ). This attribution of quality to the organ does not, of course, imply naturalistic determinism; the ear is part of the responsible personality. If men having itching ears, will heap to themselves teachers after their own lusts, it is because they will turn away their ears from the truth (2Ti 4:3 f.; ). The OT reference to the uncircumcised ear (Jer 6:10) is several times repeated (Act 7:51; Ep. Barn. ix. 4, x. 12).
The only significant act named in this literature in reference to the ear is that of those who hear Stephen declare his vision of Jesus at the right hand of God: they stop their ears, that the blasphemy may not enter (Act 7:57). Ignatius writes to the Ephesians (ix. 1), with reference to false teachers, ye stopped your ears, so that ye might not receive the seed sown by them. Irenaeus (ap. Eus. HE [Note: E Historia Ecclesiastica (Eusebius, etc.).] v. 20) says of Polycarp that if that blessed and apostolic presbyter had heard any such thing [as the Gnosticism of Florinus], he would have cried out, and stopped his ears. The baptismal practice of a later age protected the ear of the candidate by the Effeta (Ephphatha), a rite based on the miracle recorded in Mar 7:33. The priest touched the ear with his finger moistened with saliva (Duchesne, Origines du Culte Chrtien4, 1908, p. 311). The positive side of the baptismal anointing of the ear seems to be implied in the Odes of Solomon, ix. 1: Open your ears, and I will speak to you (cf. J. H. Bernard, Texts and Studies viii. 3 [1912] ad loc.). For the apostles, therefore, the ear forms the correlate to the word of faith which we preach (Rom 10:8-15), which is conceived with equal pregnancy of meaning as the vehicle of the Spirit (E. Sokolowski, Die Begriffe Geist und Leben bei Paulus, 1903, pp. 263-267). Through the response of the conscious ear to the spoken word, an experience is begun which eventually passes into the realm of those things which ear heard not (1Co 2:9; 1 Corinthians cf.1 Clem, xxxiv. 8, 2 Clem. xi. 7), and of those unspeakable words which it is not lawful for a man to utter (2Co 12:4).
H. Wheeler Robinson.
Fuente: Dictionary of the Apostolic Church
Ear
(properly o (Zen, v), the organ of hearing. In Scripture the term is frequently employed figuratively. To signify the regard of Jehovah to the prayers of his people, the Psalmist says, “His ears are open to their cry” (Psa 34:15). To “uncover the ear” is a Hebraism, and signifies to show or reveal something to a person (1Sa 20:2). The Psalmist, speaking in the person of the Messiah, says, “Sacrifice and offering thou didst not desire; mine ears hast thou opened” (Psa 40:6). Ainsworth reads, ” Mine ears hast thou digged open.” The Sept., which Paul follows (Heb 10:5), reads the passage thus: “A body hast thou prepared me.” “Make the ears of this people heavy,” occurs in Isa 6:10, that is, render their minds inattentive and disobedient; with a similar meaning, the prophet Jeremiah speaks of ” ears uncircumcised” (Isa 6:10). Among the Jews, the slave who renounced the privilege of being made free from servitude in the sabbatical year submitted to have his ear bored through with an awl, which was done in the presence of some judge or magistrate, that it might appear a voluntary act. The ceremony took place at his master’s door, and was the mark of perpetual servitude (Exo 21:6). SEE EARRING.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Ear (2)
EARRING, an old English agricultural term for ploughing, occurs in Gen 45:6; Exo 34:21; 1Sa 8:12, as a translation of the term (charish’, ploughing, as it is elsewhere rendered). (See Critica Biblica, in, 210.) The same now obsolete word is used by our translators in Deu 21:4; Isa 30:24, to represent the Hebrews word (abad’, to till, as it is often elsewhere rendered). SEE AGRICULTURE; SEE EGYPT. So Shakspeare says “to ear the land that has some hopes to grow” (Richard II, 3, 2). It is etymologically connected with the Latin aro, to plough. It is directly derived from the Anglo-Saxon erian, ” to plough, ” and is radically the same with harrow. What we call arable land was originally written ear: able land. The root ar is one of wide use in all the Indo-European languages (see Miller, Science of Language, p. 239). SEE PLOUGH.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Ear
used frequently in a figurative sense (Ps. 34:15). To “uncover the ear” is to show respect to a person (1 Sam. 20:2 marg.). To have the “ear heavy”, or to have “uncircumcised ears” (Isa. 6:10), is to be inattentive and disobedient. To have the ear “bored” through with an awl was a sign of perpetual servitude (Ex. 21:6).
Fuente: Easton’s Bible Dictionary
Ear
EAR.Of the Greek words translated ear in Authorized and Revised Versions , two (, ) refer exclusively to the bodily organ, and occur only in connexion with the case of Malchus (Mar 14:47, Joh 18:10; Joh 18:26, Mat 26:51, Luk 22:51). In Mat 28:14 the rendering is simply a paraphrase. In Mar 7:35 () his hearing would be more exact. In all other instances the word occurs, and is used: (1) literally, to denote the ear (Mat 10:27, Mar 7:33; Mar 8:18, Luk 1:44; Luk 12:3; Luk 22:50), or (by transference) the range of hearing (Luk 4:21); but more frequently (2) figuratively, to denote a spiritual faculty symbolized by the natural ear (Mat 11:15; Mat 13:9; Mat 13:15 (bis), Mat 13:16; Mat 13:43, Mar 4:9; Mar 4:23, Luk 8:8; Luk 9:44; Luk 14:35). The definitive passages for this use are Mat 13:3-23, Mar 4:2-20, Luk 8:5-15, where it forms the underlying subject of Christs first parable, the Sower, a parable concluded in each account by the phrase, He that hath ears (to hear) let him hear. Indeed, the general principle of speaking in parables is in these passages connected with ears dull of hearing (Mat 13:13-15). Christ is speaking in reference to mysteries (Mat 13:11, Mar 4:11, Luk 8:10), that is, Divine truths not necessarily puzzling in themselves, but undiscoverable by man apart from a revelation of them (see Moule on Eph 1:9; Eph 3:3-6, cf. also 1Co 2:7-10). When these have been revealed to him, man has the power to recognize their truth, fitness, and necessity (see Westcott on Heb 2:10; Heb 7:26), in proportion as he is determined to do the Divine will (Joh 7:17; Joh 8:43-47). This faculty of recognizing the voice of truth and (as it were) vibrating to its utterance is fitly referred to by Christ as a spiritual ear.
Literature.Grimm-Thayer, s.v. ; Expositor, i. ii. 472 ff.
F. S. Ranken.
Fuente: A Dictionary Of Christ And The Gospels
Ear
EAR.Both in OT and NT the spiritual disposition to attend, which issues in obedience, is thus designated (e.g. Isa 6:10, Mat 11:15, Rev 2:7). Hence to uncover the ear (RVm [Note: Revised Version margin.] , 1Sa 9:15 etc.) = to reveal; the uncircumcised ear (Jer 6:10) = the ear which remains unpurified and clogged and therefore unable to perceive: hence mine ears hast thou opened (Psa 40:6) = Thou hast enabled me to understand. The perforated ear was a sign of slavery or dependence, indicating the obligation to attend (Exo 21:6, Deu 15:16 f.). The tip of the priests right ear was touched with blood in token that the sense of hearing was consecrated to Gods service (Exo 29:20, Lev 8:23).
J. Taylor.
Fuente: Hastings’ Dictionary of the Bible
Ear
EAR, EARS
In Scripture, such frequent mention is made of the hearing ear, and the uncircumcised in heart and ears, that it ought to be noticed in a work of this kind. In Scripture language, to uncover the ear, (1Sa 20:2; 1Sa 20:13) as it is rendered in the margin of the Bibles, is to reveal somewhat particularly to a certain person, or persons, which, in general, to others, is not made known. And hence the Lord Jesus himself saith by the spirit of prophecy, (Psa 11:6) Mine ears hast thou opened. So again, Isa 1:5 “The Lord God hath opened mine ear, and I was not rebellious,” In the Jewish church, it was the custom, and among the appointments of the Lord himself, when a servant, after six years’ service, being freed by the law, so loved his master, that he would not leave him, he was to have his ear bored with an awl unto the door post, as a token of a free and voluntary service; and then to serve for ever. (Exo 21:2; Exo 21:5) And in allusion to this, (for this was a beautiful type of the Lord Jesus Christ), the Lord Jesus saith, Mine ears hast thou opened, or as the margin of the Bible hath, it, mine ears hast thou digged. (See Psa 40:6) The apostle Paul commenting upon this passage, in quoting it, gives a free and full translation, and renders it, A body hast thou given me, or prepared me. (Heb 10:5) And certain it is, that the lesser, of boring the ear, implies the greater, of preparing the whole body. But how delightful is it to make interpretation, of what the Jewish servant said respecting the house of his servitude, in allusion to the Lord Jesus in the house of his! who, as the servant of JEHOVAH (for such he fully became, when he became our Surety), might be said thus to express himself, I love my master, I love my wife, my children; I will not go out free. Surely, it is blessed to eye Christ as our Surety, constantly represented by types in the Old Testament Scripture. As the uncovering the ear is a Scripture expression, to denote divine teaching, and the opening the heart and understanding, so the word of God abounds with figures and similitudes to represent the reverse. They are said to be uncircumcised in heart and ears, to whom the word of the Lord is unprofitable. Their ears are said to be heavy; to be waxed gross, and dull in hearing, and the like. (Isa 6:10) Hence! no less than seven times in the Scripture; (as, if to denote the awfulness of such a state) the dreadful condition of the ungodly is described under those characters. (See Isa 6:9-10; Mat 13:14-15; Mar 4:12; Luk 8:10; Joh 12:40; Act 28:26-27; Rom 11:8)
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Ear
er (, ‘ozen; , ous, , oton, the latter word (literally, earlet) in all the Gospels only used of the ear of the high priest’s servant, which was cut off by Peter: Mat 26:51; Mar 14:47; Luk 22:51 (not Luk 22:50); Joh 18:10, Joh 18:26):
(1) The physical organ of hearing which was considered of peculiar importance as the chief instrument by which man receives information and commandments. For this reason the ear of the priest had to be specially sanctified, the tip of the right ear being touched with sacrificial blood at the consecration (Lev 8:23). Similarly the ear of the cleansed leper had to be rededicated to the service of God by blood and oil (Lev 14:14, Lev 14:17, Lev 14:25, Lev 14:28). The ear-lobe of a servant, who preferred to remain with the family of his master rather than become free in the seventh year, was to be publicly bored or pierced with an awl in token of perpetual servitude (Exo 21:6). It has been suggested that Psa 40:6 should be interpreted in this sense, but this is not probable (see below). The cutting off of the ears and noses of captives was an atrocious custom of war frequently alluded to in oriental literature, (Eze 23:25). The phrase to open the ear, which originally means the uncovering of the ear by partially removing the turban, so as to permit a clearer hearing, is used in the sense of revealing a secret or of giving important (private) information (1Sa 9:15; 1Sa 20:2, 1Sa 20:12, 1Sa 20:13; 2Sa 7:27; 1Ch 17:25; also Psa 40:6), and the New Testament promises similarly that things which eye saw not, and ear heard not are to be revealed by the reconciled God to the heart that in gladsome surrender has come to Him to be taught by His spirit (1Co 2:9).
(2) The inner ear, the organ of spiritual perception. If the ear listens, the heart willingly submits, but often the spiritual ear is hardened (Isa 6:10; Zec 7:11; Mat 13:15; Act 28:27), or heavy (Isa 6:10; also Deu 29:4), either by self-seeking obstinacy or by the judgment of an insulted God. Such unwilling hearers are compared to the deaf adder … which hearkeneth not to the voice of charmers, charming never so wisely (Psa 58:4, Psa 58:5; compare also Pro 21:13; Pro 28:9; Act 7:57). The expression He that hath ears to hear let him hear is frequent in the Synoptic Gospels, occurring 7 or 8 times: Mat 11:15; Mat 13:9, Mat 13:43; Mar 4:9, Mar 4:23 (Mar 7:16 the Revised Version (British and American) omits); Luk 8:8; Luk 14:35, and while not found in the Fourth Gospel, it occurs seven times in Rev 2 and 3. Itching ears, on the other hand, are those that have become tired of the sound of oft-repeated truth and that long for new though deceitful teaching (2Ti 4:3). Ears may tingle at startling news, especially of disaster (1Sa 3:11; 2Ki 21:12; Jer 19:3).
(3) God’s ears are often mentioned in the anthropopathic style of Scripture, signifying the ability of God to receive the petitions of His people, for He that planted the ear, shall he not hear? (Psa 94:9; also Psa 10:17; Psa 34:15; Psa 130:2; Isa 59:1; 1Pe 3:12). But God also hears the murmurings of the wicked against Him (Num 11:1; 2Ki 19:28; The Wisdom of Solomon 1:10; Jam 5:4); still it lies in His power to refuse to hear (Eze 8:18; Lam 3:8; compare also Lam 3:56).
Fuente: International Standard Bible Encyclopedia
Ear
The organ of hearing is often used symbolically in scripture. When a servant, whose time of service had expired, preferred to stop with his master, saying, “I love my master, my wife, and my children; I will not go out free,” his ear was bored with an awl to the door post, and his ear belonged to his master perpetually, he was to hear only that one as master: type of Christ and His love to the church. Exo 21:5-6; Deu 15:17. Of Christ also it is said, “mine ears hast thou opened.” Psa 40:6; quoted in Heb 10:5 from the LXX, “a body hast thou prepared me,” both signifying that He was the obedient one. “He that hath ears to hear, let him hear” was said by the Lord to His hearers, and to each of the seven churches in Asia, and also said when the beast, representing the future Roman power, is worshipped, signifying that a spiritual discernment was needed to catch the meaning of what was uttered. Mat 13:9; Mat 13:43; Rev 2:7; Rev 2:11; Rev 2:17; Rev 2:29; Rev 3:6; Rev 3:13; Rev 3:22; Rev 13:9.
Fuente: Concise Bible Dictionary
Ear
Blood put upon:
– In consecration of priests
Exo 29:20; Lev 8:23
– In cleansing lepers
Lev 14:14; Lev 14:25
Anointed with oil in purifications
Lev 14:17; Lev 14:28
Bored as a sign of servitude
Exo 21:5-6; Psa 40:6 Deafness
Figurative, anthropomorphic uses of
Psa 17:6; Psa 39:12; Psa 77:1; Psa 80:1; Psa 84:8
Fuente: Nave’s Topical Bible
Ear
the organ of hearing. The Scripture uses the term figuratively. Uncircumcised ears are ears inattentive to the word of God. To signify God’s regard to the prayers of his people, the Psalmist says, His cars are open to their cry, Psa 34:15. Among the Jews, the slave, who renounced the privilege of being made free from servitude in the sabbatical year, submitted to have his ear bored through with an awl; which was done in the presence of some judge, or magistrate, that it might appear a voluntary act. The ceremony took place at his master’s door, and was the mark of servitude and bondage. The Psalmist says, in the person of the Messiah, Sacrifice and offering thou didst not desire; mine ears hast thou opened. Hebrews Thou hast digged my ears. This either means, Thou hast opened them, removed impediments, and made them attentive; or, thou hast pierced them, as those of such servants were pierced, who chose to remain with their masters; and therefore imports the absolute and voluntary submission of Messiah to the will of the Father. Make the ears of this people heavy, Isa 6:10; that is, render their minds inattentive and disobedient; the prophets being said often to do that of which they were the innocent occasion.
Fuente: Biblical and Theological Dictionary
Ear
Exo 21:6 (c) This describes the binding of the Christian to his Lord for permanent obedience wherein his ears are open only to the call of GOD. (See also Deu 15:17).
Exo 29:20 (b) In this and other passages we find a type concerning the consecrated hearing of the believer. As in the case of the piercing of the ear, which is described in Exo 21:6, the anointing of the ear carries the same truth. The ear that has been touched by the oil is now to be devoted only to listening to GOD’s messages, and is to refuse the call of all other leaders. (See also Lev 8:23, Lev 14:14).
Deu 32:1 (a) The people of the earth are evidently indicated by this passage, and the Lord wants all people of every kind, everywhere, to listen to His voice, and hear His message. (See also Isa 1:2; Joe 1:2).
2Ki 19:16 (a) This is a request from the man of GOD for GOD to listen closely to his petition. It reveals a very close and intimate fellowship with GOD. In many places in the Scripture this same truth is mentioned, and men who knew GOD intimately wanted to be sure that His ear was open to their cry. GOD also asks us for our ears, meaning that He desires to have us listen closely to His Word, and understand fully the meaning of His message. It will not be necessary to enumerate the various Scriptures, for there are many which reveal these two truths. The reader will find them quite obvious as he studies the various passages. (See also Deu 1:45).
Psa 40:6 (b) This is one of the prophetic Psalms in which it is indicated that the Lord JESUS CHRIST was a permanent servant of GOD the Father, and that His ears were only open to GOD’s call. It is a fulfillment of Deu 15:17.
Psa 45:10 (a) The Lord hereby expresses a deep desire for Israel to listen to His message sent from Heaven. (See also Rev 2:11, Rev 2:17, Rev 2:29; Rev 3:6, Rev 3:13, Rev 3:22).
Isa 48:8 (a) It is quite evident that GOD knew before Israel became a nation that their ears would be closed many times to His call and they would refuse to listen.
Isa 50:4 (a) This passage is spoken prophetically of our Lord JESUS CHRIST is saying that He was constantly listening for His Father’s voice, and the messages from His GOD.
Isa 59:1 (a) We are assured that GOD does not close His ears to the cry of His children, but is always listening for any message that truly comes to Him from our hearts.
Jer 6:10 (b) These hearers had not been turned away from the things of the world and therefore were not wholly devoted to GOD. GOD expects His people to cut off the hearing for voices other than His.
Jer 7:24 (a) Animals are able to turn their ears one way while their faces are in an opposite direction. People cannot do so. Our ears are stiff. GOD has so made us that when our ears are turned toward any sound, the face also must be turned in the same direction. When GOD speaks to us He wants us to be looking at Him. In this passage, the rebellious people of GOD refused to turn their faces toward the Lord. Therefore, their ears were not turned toward Him. They were listening to other voices. (See also Jer 25:4; Jer 34:14; Jer 35:15; Jer 44:5; 2Ch 24:19; Neh 9:30).
Amo 3:12 (a) This prophecy is to tell us that one day Israel will walk with GOD again (the two legs), and will also again listen to GOD’s voice (the ear). This will occur when Israel is again restored to their national position at Jerusalem.