Ear

Hastings' Dictionary of the New Testament

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 Bough 2, 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 priest’s ear is consecrated by the application of ram’s blood, that he may the better hear God ( Leviticus 8:23); the slave’s ear, on his renunciation of liberty, is pierced by his master, as a guarantee of his permanent obedience ( Exodus 21:6,  Deuteronomy 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.  1 Samuel 3:11,  Job 12:11,  Ecclesiastes 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’ ( Revelation 2:7, etc.; οὖς). 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’ ( 1 Corinthians 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 ( 1 Corinthians 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 ( Proverbs 15:31,  Isaiah 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’ ( Acts 28:27; cf.  Romans 11:8), The same charge is brought by the author of the Epistle to the Hebrews against those to whom he writes ( Romans 5:11; ἀκοαί, not οὖς). 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’ ( 2 Timothy 4:3 f.; ἀκοή). The OT reference to the ‘uncircumcised’ ear ( Jeremiah 6:10) is several times repeated ( Acts 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 ( Acts 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  Mark 7:33. The priest touched the ear with his finger moistened with saliva (Duchesne, Origines du Culte Chrétien 4, 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’ ( Romans 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’ ( 1 Corinthians 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’ ( 2 Corinthians 12:4).

H. Wheeler Robinson.

Wilson's Dictionary of Bible Types

 Exodus 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  Deuteronomy 15:17).

 Exodus 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  Exodus 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  Leviticus 8:23,  Leviticus 14:14).

 Deuteronomy 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  Isaiah 1:2;  Joel 1:2).

 2 Kings 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  Deuteronomy 1:45).

 Psalm 40:6 (b) This is one of the prophetic Psalm 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  Deuteronomy 15:17.

 Psalm 45:10 (a) The Lord hereby expresses a deep desire for Israel to listen to His message sent from Heaven. (See also  Revelation 2:11,  Revelation 2:17,  Revelation 2:29;  Revelation 3:6,  Revelation 3:13,  Revelation 3:22).

 Isaiah 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.

 Isaiah 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.

 Isaiah 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.

 Jeremiah 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.

 Jeremiah 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  Jeremiah 25:4;  Jeremiah 34:14;  Jeremiah 35:15;  Jeremiah 44:5;  2 Chronicles 24:19;  Nehemiah 9:30).

 Amos 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.

Hawker's Poor Man's Concordance And Dictionary

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, ( 1 Samuel 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, ( Psalms 11:6) Mine ears hast thou opened. So again,  Isaiah 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. ( Exodus 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  Psalms 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. ( Hebrews 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. ( Isaiah 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  Isaiah 6:9-10;  Matthew 13:14-15;  Mark 4:12;  Luke 8:10;  John 12:40;  Acts 28:26-27;  Romans 11:8)

Vine's Expository Dictionary of OT Words

'Ôzen ( אֹזֶן , Strong'S #241), “ear.” The noun 'ôzen is common to Semitic languages. It appears 187 times in the Old Testament, mainly to designate a part of the body. The first occurrence is in Gen. 20:8: “Abimelech rose early in the morning, and called all his servants, and told all these things in their ears: and the men were sore afraid.”The “ear” was the place for earrings (Gen. 35:4); thus it might be pierced as a token of perpetual servitude (Exod. 21:6).Several verbs are found in relation to “ear”: “to inform” (Ezek. 24:26), “to pay attention” (Ps. 10:17), “to listen” (Ps. 78:1), “to stop up” (Isa. 33:15), “to make deaf” (Isa. 6:10), and “to tingle” (1 Sam. 3:11).

Animals are also said to have “ears” (Prov. 26:17). God is idiomatically said to have “ears”: “Hide not thy face from me in the day when I am in trouble; incline thine ear unto me; … when I call answer me speedily” (Ps. 102:2). In this particular passage, the NEB prefers a more idiomatic rendering: “Hide not thy face from me when I am in distress. Listen to my prayer and, when I call, answer me soon.” Elsewhere, the KJV reads: “And Samuel heard all the words of the people, and he rehearsed them in the ears of the Lord” (1 Sam. 8:21); here the NIV renders “in the ears of” idiomatically as “before.” The Lord “pierces” (i.e., opens up) ears (Ps. 40:6), implants ears (Ps. 94:9), and fashions ears (Prov. 20:12) in order to allow man to receive direction from his Creator. As the Creator, He also is able to hear and respond to the needs of His people (Ps. 94:9). The Lord reveals His words to the “ears” of his prophets: “Now the Lord had told Samuel in his ear a day before Saul came, saying …” (1 Sam. 9:15). Since the Israelites had not responded to the prophetic message, they had made themselves spiritually deaf: “Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not” (Jer. 5:21). After the Exile, the people of God were to experience a spiritual awakening and new sensitivity to God’s Word which, in the words of Isaiah, is to be compared to the opening of the “ears” (Isa. 50:5).

The KJV gives these renderings: “ear; audience; hearing.”

Holman Bible Dictionary

 Exodus 29:20 Leviticus 8:24 Leviticus 14:14 14:17 Exodus 21:6 Deuteronomy 15:17

The ears appear in a variety of expressions in both Testaments. To speak to someone's ears was to speak to them or speak in their hearing ( Genesis 44:18;  Genesis 50:4 ). To incline the ear was to listen ( 2 Kings 19:16 ) or even to obey ( Jeremiah 11:8 ). To give ear was to pay careful attention ( Job 32:11 ). To turn the ears toward wisdom ( Proverbs 2:2 ) was to desire understanding. Dull, heavy, closed, or uncircumcised ears expressed inattentiveness and disobedience ( Isaiah 6:10;  Jeremiah 6:10;  Acts 7:51 ). To stop the ears was to refuse to listen ( Acts 7:57 ). Open ears were obedient, hearing ears. Open ears are a gift of God ( Psalm 40:6 ) who sometimes uses adversity to open deaf ears ( Job 36:15 ). To awake the ears was to make someone teachable ( Isaiah 50:4 ). To uncover or open the ear was to reveal something ( Isaiah 50:5 ). To let words sink into ones ears was to thoroughly understand ( Luke 9:44 ). Sometimes the functions of the mind were attributed to the ear. Thus the ear exercised judgment ( Job 12:11 ) and understanding ( Job 13:1 ).

King James Dictionary

E'AR, n. L. auris, whence auricula audio.

1. The organ of hearing the organ by which sound is perceived and in general, both the external and internal part is understood by the term. The external ear is a cartilaginous funnel, attached, by ligaments and muscles, to the temporal bone. 2. The sense of hearing, or rather the power of distinguishing sounds and judging of harmony the power of nice perception of the differences of sound, or of consonances and dissonances. She has a delicate ear for music, or a good ear. 3. In the plural, the head or person.

It is better to pass over an affront from one scoundrel,than to draw a herd about one's ears.

4. The top, or highest part.

The cavalier was up to the ears in love.

5. A favorable hearing attention heed regard. Give no ear to flattery.

I cried to God--and he gave ear to me.  Psalms 77

He could not gain the prince's ear.

6. Disposition to like or dislike what is heard opinion judgment taste.

He laid his sense closer--according to the style and ear of those times.

7. Any part of a thing resembling an ear a projecting part from the side of any thing as the ears of a vessel used as handles. 8. The spike of corn that part of certain plants which contains the flowers and seeds as an ear of wheat or maiz.

To be by the ears,------------------

To fall together by the ears,------- to fight or scuffle to

To go together by the ears,--------- quarrel.

To set by the ears, to make strife to cause to quarrel.

Webster's Dictionary

(1): ( v. t.) To take in with the ears; to hear.

(2): ( n.) The spike or head of any cereal (as, wheat, rye, barley, Indian corn, etc.), containing the kernels.

(3): ( v. i.) To put forth ears in growing; to form ears, as grain; as, this corn ears well.

(4): ( n.) Privilege of being kindly heard; favor; attention.

(5): ( v. t.) To plow or till; to cultivate.

(6): ( n.) Same as Acroterium.

(7): ( n.) That which resembles in shape or position the ear of an animal; any prominence or projection on an object, - usually one for support or attachment; a lug; a handle; as, the ears of a tub, a skillet, or dish. The ears of a boat are outside kneepieces near the bow. See Illust. of Bell.

(8): ( n.) The sense of hearing; the perception of sounds; the power of discriminating between different tones; as, a nice ear for music; - in the singular only.

(9): ( n.) The organ of hearing; the external ear.

(10): ( n.) Same as Crossette.

Morrish Bible Dictionary

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.  Exodus 21:5,6;  Deuteronomy 15:17 . Of Christ also it is said, "mine ears hast thou opened."  Psalm 40:6; quoted in  Hebrews 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.   Matthew 13:9,43;  Revelation 2:7,11,17,29;  Revelation 3:6,13,22;  Revelation 13:9 .

Watson's Biblical & Theological Dictionary

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,"  Psalms 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,"   Isaiah 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.

Hastings' Dictionary of the Bible

EAR . Both in OT and NT the spiritual disposition to attend, which issues in obedience, is thus designated ( e.g.   Isaiah 6:10 ,   Matthew 11:15 ,   Revelation 2:7 ). Hence ‘to uncover the ear’ (RVm [Note: Revised Version margin.] ,   1 Samuel 9:15 etc.) = to reveal; the ‘uncircumcised ear’ (  Jeremiah 6:10 ) = the ear which remains unpurified and clogged and therefore unable to perceive: hence ‘mine ears hast thou opened’ (  Psalms 40:6 ) = Thou hast enabled me to understand. The perforated ear was a sign of slavery or dependence, indicating the obligation to attend (  Exodus 21:6 ,   Deuteronomy 15:16 f.). The tip of the priest’s right ear was touched with blood in token that the sense of hearing was consecrated to God’s service (  Exodus 29:20 ,   Leviticus 8:23 ).

J. Taylor.

Vine's Expository Dictionary of NT Words

1: Στάχυς (Strong'S #4719 — Noun Masculine — stachus — stakh'-oos )

is found in  Matthew 12:1;  Mark 2:23;  4:28 ("ear," twice);   Luke 6:1 . The first part of the word is derived from the root sta---, found in parts of the verb histemi, "to cause to stand." It is used as a proper name in  Romans 16:9 .

Easton's Bible Dictionary

 Psalm 34:15 1 Samuel 20:2  Isaiah 6:10 Exodus 21:6

Baker's Evangelical Dictionary of Biblical Theology

See Hearing Hear

International Standard Bible Encyclopedia

ēr ( אזן , 'ōzen  ; οὖς , oús , ὠτίον , ōtı́on , 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:  Matthew 26:51;  Mark 14:47;  Luke 22:51 (not   Luke 22:50 );  John 18:10 ,  John 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 ( Leviticus 8:23 ). Similarly the ear of the cleansed leper had to be rededicated to the service of God by blood and oil ( Leviticus 14:14 ,  Leviticus 14:17 ,  Leviticus 14:25 ,  Leviticus 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 ( Exodus 21:6 ). It has been suggested that  Psalm 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, (  Ezekiel 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 ( 1 Samuel 9:15;  1 Samuel 20:2 ,  1 Samuel 20:12 ,  1 Samuel 20:13;  2 Samuel 7:27;  1 Chronicles 17:25; also  Psalm 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 ( 1 Corinthians 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" ( Isaiah 6:10;  Zechariah 7:11;  Matthew 13:15;  Acts 28:27 ), or "heavy" ( Isaiah 6:10; also  Deuteronomy 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" ( Psalm 58:4 ,  Psalm 58:5; compare also  Proverbs 21:13;  Proverbs 28:9;  Acts 7:57 ). The expression "He that hath ears to hear let him hear" is frequent in the Synoptic Gospels, occurring 7 or 8 times:  Matthew 11:15;  Matthew 13:9 ,  Matthew 13:43;  Mark 4:9 ,  Mark 4:23 (  Mark 7:16 the Revised Version (British and American) omits);   Luke 8:8;  Luke 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 ( 2 Timothy 4:3 ). Ears may "tingle" at startling news, especially of disaster ( 1 Samuel 3:11;  2 Kings 21:12;  Jeremiah 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?" ( Psalm 94:9; also  Psalm 10:17;  Psalm 34:15;  Psalm 130:2;  Isaiah 59:1;  1 Peter 3:12 ). But God also hears the murmurings of the wicked against Him ( Numbers 11:1;  2 Kings 19:28; The Wisdom of Solomon 1:10;  James 5:4 ); still it lies in His power to refuse to hear ( Ezekiel 8:18;  Lamentations 3:8; compare also  Lamentations 3:56 ).

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

Bibliography Information McClintock, John. Strong, James. Entry for 'Ear'. Cyclopedia of Biblical, Theological and Ecclesiastical Literature. https://www.studylight.org/encyclopedias/eng/tce/e/ear.html. Harper & Brothers. New York. 1870.