Ear

How Nave’s arranged it

• Blood put upon, in consecration of priestExodus 29:20Leviticus 8:23
• In cleansing lepersLeviticus 14:14Leviticus 14:25
• Anointed with oil in purificationsLeviticus 14:17Leviticus 14:28
• Bored as a sign of servitudeExodus 21:5Exodus 21:6Psalms 40:6
• See Deafness
• FIGURATIVE
• Anthropomorphic uses ofPsalms 17:6Psalms 39:12Psalms 77:1Psalms 80:1Psalms 84:8
• For more extended anthropomorphic uses, consult a concordance

The passages, in Bible order (14)

The same references, sorted Genesis to Revelation. The first 14 are quoted in full; the rest are one click beneath them, book by book.

1. Exodus 21:5

   But if the servant declares, ‘I love my master and my wife and children; I do not want to go free,’

   ›Commentary on Exodus 21:52 voices

   “THE slavery which existed among the ancient Jews was a very different thing from that which has disgraced humanity in modern times. And it ought also to be remembered that Moses did not institute slavery in any shape or fashion. The laws concerning it were made on purpose to repress it, to confine it within very narrow bounds and, ultimately, to put an end to it. It was like the law of divorce—Moses authored that law but he knew that the people were so deeply rooted in it that it could not be forbidden.

   “If thou buy an Hebrew servant--Every Israelite was free-born; but slavery was permitted under certain restrictions. An Hebrew might be made a slave through poverty, debt, or crime; but at the end of six years he was entitled to freedom, and his wife, if she had voluntarily shared his state of bondage, also obtained release.

   Everything gathered on Exodus 21:5→

   Verse page →Original language →

2. Exodus 21:6

   then his master is to bring him before the judges. And he shall take him to the door or doorpost and pierce his ear with an awl. Then he shall serve his master for life.

   ›Commentary on Exodus 21:62 voices

   “THE slavery which existed among the ancient Jews was a very different thing from that which has disgraced humanity in modern times. And it ought also to be remembered that Moses did not institute slavery in any shape or fashion. The laws concerning it were made on purpose to repress it, to confine it within very narrow bounds and, ultimately, to put an end to it. It was like the law of divorce—Moses authored that law but he knew that the people were so deeply rooted in it that it could not be forbidden.

   “If thou buy an Hebrew servant--Every Israelite was free-born; but slavery was permitted under certain restrictions. An Hebrew might be made a slave through poverty, debt, or crime; but at the end of six years he was entitled to freedom, and his wife, if she had voluntarily shared his state of bondage, also obtained release.

   Everything gathered on Exodus 21:6→

   Verse page →Original language →

3. Exodus 29:20

   Slaughter the ram, take some of its blood, and put it on the right earlobes of Aaron and his sons, on the thumbs of their right hands, and on the big toes of their right feet. Sprinkle the remaining blood on all sides of the altar.

   ›Commentary on Exodus 29:202 voices

   “And there was a marked peculiarity in the manner in which this other ram was to be disposed of. The former was for the glory of God--this was for the comfort of the priest himself; and as a sign of a mutual covenant being ratified, the blood of the sacrifice was divided--part sprinkled on the altar round about, and part upon the persons and garments of the priests.

   “Then shall thou kill the ram,.... As the other: and take of his blood, some part of it being received into a basin: and put it upon the tip of the right ear of Aaron, and upon the tip of the right ear of his sons; according to Jarchi, this is the middle gristle within the ear; but Saadiah more rightly says it is the tender part which joins to the orb of the ear.

   Everything gathered on Exodus 29:20→

   Verse page →Original language →

4. Leviticus 8:23

   Moses slaughtered the ram and took some of its blood and put it on Aaron’s right earlobe, on the thumb of his right hand, and on the big toe of his right foot.

   Verse page →Original language →

5. Leviticus 14:14

   The priest is to take some of the blood from the guilt offering and put it on the right earlobe of the one to be cleansed, on the thumb of his right hand, and on the big toe of his right foot.

   ›Commentary on Leviticus 14:142 voices

   “In the same way, and with the same significance as in Lev 8:23. It is said that a portion of the blood was caught by the priest in the palm of his hand as it ran from the victim.

   "The blood" (says the learned bishop Patrick) "seems to have been a token of forgiveness, the oil of healing," for God first forgiveth our iniquities and then healeth our diseases, Ps. ciii. Wherever the blood of Christ is applied for justification the oil of the Spirit is applied for sanctification; for these two are inseparable and both necessary to our acceptance with God.

   Everything gathered on Leviticus 14:14→

   Verse page →Original language →

6. Leviticus 14:17

   And the priest is to put some of the oil remaining in his palm on the right earlobe of the one to be cleansed, on the thumb of his right hand, and on the big toe of his right foot, on top of the blood of the guilt offering.

   ›Commentary on Leviticus 14:171 voice

   “Him that is to be cleansed - Of him that has been cleansed. The significance of the act is similar to that in Lev 8:11, Lev 8:15.

   Everything gathered on Leviticus 14:17→

   Verse page →Original language →

7. Leviticus 14:25

   And after he slaughters the lamb for the guilt offering, the priest is to take some of the blood of the guilt offering and put it on the right earlobe of the one to be cleansed, on the thumb of his right hand, and on the big toe of his right foot.

   Verse page →Original language →

8. Leviticus 14:28

   The priest shall also put some of the oil in his palm on the right earlobe of the one to be cleansed, on the thumb of his right hand, and on the big toe of his right foot—on the same places as the blood of the guilt offering.

   Verse page →Original language →

9. Psalms 17:6

   I call on You, O God, for You will answer me. Incline Your ear to me; hear my words.

   ›Commentary on Psalms 17:62 voices

   "I have called upon thee, for thou wilt hear me, O God." Thou hast always heard me, O my Lord, and therefore I have the utmost confidence in again approaching thine altar. Experience is a blessed teacher. He who has tried the faithfulness of God in hours of need, has great boldness in laying his case before the throne. The well of Bethlehem, from which we drew such cooling draughts in years gone by, our souls long for still; nor will we leave it for the broken cisterns of earth. "Incline thine ear unto me, and hear my speech."

   "I." Above, the Psalmist asked to be established in good; here he asks to be delivered from evil. And concerning this he does three things. First, he asks to be heard in his petition. Second, he sets it forth, at "Make your mercies wonderful." Third, …

   Everything gathered on Psalms 17:6→

   Verse page →Original language →

10. Psalms 39:12

    Hear my prayer, O LORD, and give ear to my cry for help; do not be deaf to my weeping. For I am a foreigner dwelling with You, a stranger like all my fathers.

    ›Commentary on Psalms 39:122 voices

    “IF you read the whole verse, you will see that David used these words as an argument in prayer—"Hear my prayer, O Lord, and give ear unto my cry; hold not Your peace at my tears: for I am a stranger with You, and a sojourner, as all my fathers were." It is a grand thing to be able to argue with God in prayer! Faith grips the Angel of the Covenant, but it is by well-grounded arguments that we will wrestle with Him until we prevail.

    “Hear my prayer, O Lord. Drown not my pleadings with the sound of thy strokes. Thou hast heard the clamour of my sins, Lord; hear the laments of my prayers. And give ear unto my cry. Here is an advance in intensity: a cry is more vehement, pathetic, and impassioned, than a prayer. The main thing was to have the Lord's ear and heart. Hold not thy peace at my tears. This is a yet higher degree of importunate pleading. Who can withstand tears, which are the irresistible weapons of weakness?

    Everything gathered on Psalms 39:12→

    Verse page →Original language →

11. Psalms 40:6

    Sacrifice and offering You did not desire, but my ears You have opened. Burnt offerings and sin offerings You did not require.

    ›Commentary on Psalms 40:62 voices

    “Here we enter upon one of the most wonderful passages in the whole of the Old Testament, a passage in which the incarnate Son of God is seen not through a glass darkly, but as it were face to face. Sacrifice and offering thou didst not desire. In themselves considered, and for their own sakes, the Lord saw nothing satisfactory in the various offerings of the ceremonial law.

    “Sacrifice - These and the following words, may in an improper sense belong to the time of David; when God might be said, not to desire or require legal sacrifices comparatively.

    Everything gathered on Psalms 40:6→

    Verse page →Original language →

12. Psalms 77:1

    I cried out to God; I cried aloud to God to hear me.

    ›Commentary on Psalms 77:12 voices

    “I cried unto God with my voice. This Psalm has much sadness in it, but we may be sure it will end well, for it begins with prayer, and prayer never has an ill issue. Asaph did not run to man but to the Lord, and to him he went, not with studied, stately, stilted words, but with a cry, the natural, unaffected, unfeigned expression of pain. He used his voice also, for though vocal utterance is not necessary to the life of prayer, it often seems forced upon us by the energy of our desires.

    “With my voice I cried out to the Lord: with my voice to God, and he gave heed to me. In the day of my tribulation I sought out God. See how he is in tribulation, and he beseeches God, God, God — and yet God is one. With my voice I cried out to the Lord. A cry is necessary at that time when he who cries is far off. So what this man says is this: since on account of my sins I am far from you, therefore I cry, that you may hear me.

    Everything gathered on Psalms 77:1→

    Verse page →Original language →

13. Psalms 80:1

    Hear us, O Shepherd of Israel, who leads Joseph like a flock; You who sit enthroned between the cherubim, shine forth

    ›Commentary on Psalms 80:12 voices

    "Give ear, O Shepherd of Israel." Hear thou the bleatings of thy suffering flock. The name is full of tenderness, and hence is selected by the troubled psalmist: broken hearts delight in names of grace. Good old Jacob delighted to think of God as the Shepherd of Israel, and this verse may refer to his dying expression: "From thence is the Shepherd, the stone of Israel." We may be quite sure that he who deigns to be a shepherd to his people will not turn a deaf ear to their complaints. "Thou that leadest Joseph like a flock."

    “He dwells between the cherubim, where he is ready to receive petitions and to give directions. The mercy-seat was between the cherubim; and it is very comfortable in prayer to look up to God as sitting on a throne of grace, and that it is so to us is owning to the great propitiation, for the mercy-seat was the propitiatory.

    Everything gathered on Psalms 80:1→

    Verse page →Original language →

14. Psalms 84:8

    O LORD God of Hosts, hear my prayer; give ear, O God of Jacob. Selah

    ›Commentary on Psalms 84:81 voice

    “O Lord God of hosts, hear my prayer. Give me to go up to thy house, or if I may not do so, yet let my cry be heard. Thou listenest to the united supplications of thy saints, but do not shut out my solitary petition, unworthy though I be. Give ear, O God of Jacob. Though Jehovah of hosts, thou art also the covenant God of solitary pleaders like Jacob; regard thou, then, my plaintive supplication.

    Everything gathered on Psalms 84:8→

    Verse page →Original language →