Ear
1:
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).
Easton, M. (1996, c1897). Easton's Bible dictionary. Oak Harbor, WA: Logos Research Systems, Inc.
2:
EAR. The organ of hearing. We learn from Scripture that blood was put upon the right ear of the priests at their consecration (Ex. 29:20; Lev. 8:23) and of the healed leper in his cleansing (14:14). They were often adorned with rings (see Earring), and servants who refused to leave their masters had to stand against a door as an awl was bored through the ear as a mark of perpetual servitude (Ex. 21:6; Deut. 15:17).
Figurative. “Uncover my ear” (1 Sam. 20:2, marg.) is to reveal; to have the “ears dull” (Isa. 6:10) or “closed” (Jer. 6:10, marg., “uncircumcised”) is to be inattentive and disobedient; the regard of Jehovah to the prayer of His people is expressed thus: “His ears are open to their cry” (Ps. 34:15).
Unger, M. F., Harrison, R. K., Vos, H. F., Barber, C. J., & Unger, M. F. (1988). The new Unger's Bible dictionary. Revision of: Unger's Bible dictionary. 3rd ed. c1966. (Rev. and updated ed.). Chicago: Moody Press.
3:
EAR. 1. In the OT Heb. ’ōzen, possibly derived from a root meaning ‘pointed’, is used of the ears of animals (Am. 3:12), and more frequently of man. There are parallels to this word in other Near Eastern languages. The denominative verb ’āzan (in the Hiph’ı̂l) means ‘to give ear’, ‘to hear’. In the NT Gk. ous is commonly used. Occasionally (e.g. Acts 17:20) akoē, from akouō, ‘to hear’, is also found. In the incident of the cutting off of the ear (Mt. 26:51) the word is ōtion, meaning particularly the external lobe.
While NT concepts envisage the interdependence of the members of the *body (1 Cor. 12:16), the OT views them more as semi-independent organs. This is clear in the case of the ear, which God planted (Ps. 94:9), or dug (Ps. 40:6 mg.), and which not only hears but attends (Ne. 1:6), tests words (Jb. 34:3), and can be stopped from hearing (Is. 33:15) or made heavy, rendering hearing difficult (Is. 6:10). God is spoken of also as having ears in the same way (Is. 59:1), different from the unhearing ears of the idols (Ps. 135:17). The ears must be used aright to get the true meaning of words (Mt. 11:15).
There are two OT customs which focus attention especially on the ear. The one was the rite of confirming a Hebrew slave in perpetual, voluntary service, by nailing his ear to his master’s door (Ex. 21:6). The other was the putting of the blood of the sacrifice upon the right ear, thumb and toe of the priest (Lv. 8:23–24). Both probably have reference to securing obedience. To ‘open the ear’ is used in Heb. as a figurative expression for revealing (e.g. Is. 50:5).
2. An ear of grain. This would be of barley in the OT, of corn in the NT (Ex. 9:31; Mk. 4:28). The Heb. word ’āḇı̂ḇ gives rise to the name for the first month, the month of the Passover, at the time of the barley harvest (Ex. 23:15). b.o.b.
Wood, D. R. W., Wood, D. R. W., & Marshall, I. H. (1996, c1982, c1962). New Bible Dictionary. Includes index. (electronic ed. of 3rd ed.) (285). Downers Grove: InterVarsity Press.
4:
Ear
The oral texture of Israelite religion placed great value upon the ear. Hearing, listening, understanding, and obeying were closely connected (Prov. 18:15; Job 13:1), with the ear being both instrument and symbol. Ears are the path to wisdom (Prov. 2:2) and knowledge (18:15). The ears test words and may form a defense against evil thoughts (Job 12:11). Also, the ears of the people may be blocked from heeding God’s instruction, through stubbornness (Isa. 48:8) or rebellion (Ezek. 12:2).
As God’s voice became the central medium for revelation, so the ear of the people of Israel became the central medium for the reception of that revelation. “Hear, O Israel” (Deut. 6:3–5) summoned them to a unique calling of obedience. Just as the servant is dedicated for life to one master (Exod. 21:6) and the sons of Aaron are consecrated with blood, on the right ear (Lev. 8:23–24), so the righteous have receptive ears (Ps. 40:6 [MT 7]; cf. Jer. 6:10).
God too has ears (Isa. 59:1) and is both able and willing to save those who call on him. By contrast, Baal remained silent, in spite of Elijah’s encouragement to the prophets to shout louder (1 Kgs. 18:27). Deutero-Isaiah mocks the idol who does not answer and cannot save (Isa. 46:7), while the Psalmist writes of the gold and silver deities of the nations who have ears but cannot hear (Ps. 115:6; 135:17).
Some people may close their ears, finding God’s word to be offensive (Jer. 6:10), as in response to the teaching of Jesus (Matt. 13:14–15, citing Isa. 6:9–10). In a call for true hearing, which issues in obedience, Jesus commands, “Those who have ears to hear, let them hear” (Matt. 11:15 par.; cf. Rev. 2:7).
William R. Domeris
Freedman, D. N., Myers, A. C., & Beck, A. B. (2000). Eerdmans dictionary of the Bible (361). Grand Rapids, Mich.: W.B. Eerdmans.
