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EAR.—Of the Greek words translated ‘ear’ in Authorized and Revised Versions , two ( ὠôÜñéïí , ὠôßïí ) 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 ( ἀêïáß ) ‘his hearing’ would be more exact. In all other instances the word ïὗò 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 Christ’s 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. ïὖò ; Expositor, i. ii. 472 ff.
F. S. Ranken.