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I. absolutely

1.to be endowed with the faculty of hearing (not deaf):Mark 7:37;Luke 7:22;Matthew 11:5.

2.to attend to (use the faculty of hearing),consider what is or has been said. So in exhortations:ἀκούετε,Mark 4:3;ἀκούσατε,James 2:5;ὁἔχωνὦταἀκούεινἀκουέτω,Matthew 11:15;Matthew 13:9 (in bothTWH omit;Tr bracketsἀκούειν);Mark 4:23;Luke 14:35 (34);ὁἔχωνοὖςἀκουσάτω,Revelation 2:7, 11, 17, 29;Revelation 3:6, 13, 22, etc.

3. tropically,to understand, perceive the sense of what is said:Matthew 13:15;Mark 8:18;1 Corinthians 14:2.

II. with an object (Buttmann, § 132, 17;Winer's Grammar, 199 (187f));

1.ἀκούωτί,to hear something;

a. to perceive by the ear what is announced in one's presence (to hear immediately):τήνφωνήν,Matthew 12:19;John 3:8;Revelation 4:1;Revelation 5:11;Revelation 18:4;Acts 22:9, etc.;τόνἀσπασμόν,Luke 1:41 (cf.Luke 1:44);Γαλιλαίαν, the name 'Galilee,'Luke 23:6 (TWH omits;Tr mrg; bracketsΓαλιλαίαν; cf.Buttmann, 166 (145));ἀνάστασιννεκρῶν, the phrase 'ἀνάστασιννεκρῶν,'Acts 17:32;τόνλόγον,Mark 5:36 (RGL) (on this passage seeπαρακούω, 2);Matthew 19:22;John 5:24, etc.;τούςλόγους,Acts 2:22;Acts 5:24;Matthew 7:24;ῤήματα,2 Corinthians 12:4;τίλέγουσιν,Matthew 21:16; passive,Matthew 2:18;Revelation 18:22f;τίἐκτίνος,2 Corinthians 12:6 (RG); followed byὅτι (Buttmann, 300 (257f)),Acts 22:2;Mark 16:11;John 4:42;John 14:28.

b.to get by hearinq, learn (from the mouth of the teacher or narrator):Acts 15:17;Matthew 10:27 (ὁεἰςτόοὖςἀκούετε, what is taught you secret);Romans 15:21;Ephesians 1:13;Colossians 1:6;John 14:24;1 John 2:7, 24;1 John 3:11;Χριστόν i. e. to become acquainted with Christ from apostolic teaching,Ephesians 4:21 (cf.μαθεῖντόνΧριστόν,Ephesians 4:20 (Buttmann, 166 (144) note;Winer's Grammar, 199 (187) note)); passive,Luke 12:3;Hebrews 2:1;τί with the genitive of person from whom one hears,Acts 1:4;τίπαράτίνος,John 8:26, 40;John 15:15;Acts 10:22;Acts 28:22;2 Timothy 2:2 (Thucydides 6, 93;Xenophon, an. 1, 2, 5 (here Dindorf omitsπαρά);Plato, rep. 6, p. 506 d., others; (Buttmann, 186 (145);Winer's Grammar, 199 (188))); (παράτίνος, without an object expressed,John 1:40 (41));ἐκτίνος,John 12:34 (ἐκτοῦνόμου, from attendance on its public reading);ἀπό with the genitive of person,1 John 1:5; withπερίτίνος added,Acts 9:13; followed byὅτι,Matthew 5:21, 27, 33, 38, 43.

c.ἀκούωτί,a thing comes to one's ears, to find out (by hearsay), learn, (hear ((of)) mediately): with the accusative of thing,τάἔργα,Matthew 11:2;ὅσαἐποίει,Mark 3:8 (Treg. textποιεῖ);πολέμους,Luke 21:9;Matthew 24:6;Mark 13:7;to learn, absol, viz. what has just been mentioned:Matthew 2:3;Matthew 22:7 (RL);Mark 2:17;Mark 3:21;Galatians 1:13;Ephesians 1:15;Colossians 1:4;Philemon 1:5, etc. followed byὅτι,Matthew 2:22;Matthew 4:12;Matthew 20:30;Mark 6:55;Mark 10:47;John 4:47;John 9:35;John 11:6;John 12:12;Galatians 1:23;περίτίνος,Mark 7:25;τίπερίτίνος,Luke 9:9;Luke 16:2;Luke 23:8 (RGL); followed by an accusative with participle (Buttmann, 303 (260)):Luke 4:23;Acts 7:12;2 Thessalonians 3:11;3 John 1:4; followed by an accusative with an infinitive in two instances (cf.Buttmann, the passage cited):John 12:18;1 Corinthians 11:18. passive:Acts 11:22 (ἠκούσθηὁλόγοςεἰςτάὦτατῆςἐκκλησίας was brought to the ears);1 Corinthians 5:1 (ἀκούεταιπορνείαἐνὑμῖν);Matthew 28:14 (ἐάνἀκουσθῇτοῦτοἐπί (LTrWH marginal readingὑπό)τοῦἡγεμόνος);Mark 2:1;John 9:32ἠκούσθηὅτι.

d.to give ear to teaching or teacher:τούςλόγους,Matthew 10:14; to follow with attentive hearing,τόνλόγον,John 8:43;τάῤήματατοῦΘεοῦ,John 8:47.

e.to comprehend, understand, (like Latinaudio):Mark 4:33;Galatians 4:21 ((Lachmann marginal readingἀναγινώσκετε) yet cf. Meyer at the passage); (Genesis 11:7).

2.ἀκούειν is not joined with the genitive of the object unless one hear the person or thing with his own ears (Buttmann, 166 (114));

a. with the genitive of a person; simply;α.to perceive anyone's voice:οὗ, i. e., of Christ, whose voice is heard in the instruction of his messengers (Luke 10:16),Romans 10:14 (Winer's Grammar, 199 (187) note{2}),β.to give ear to one, listen, hearken, (Germanihm zuhoren, ihn anhoren):Matthew 2:9;Mark 7:14;Mark 12:37;Luke 2:46;Luke 10:16;Luke 15:1;Luke 19:48;Luke 21:38;Acts 17:32;Acts 24:24 (in both these passagesτίνοςπερίτίνος);;John 6:60.γ.to yield to, hear and obey,hear to one, (Germanauf einen horen):Matthew 17:5 (Mark 9:7;Luke 9:35);John 3:29;John 10:8;Acts 3:22;Acts 4:19;Acts 7:37 (RG);1 John 4:5f. Hence,δ. its use by John in the senseto listen to, have regard to, of God answering the prayers of men:John 9:31;John 11:41;1 John 5:14f (theSept. renderשָׁמַע byεἰσακούω).ε. with the genitive of person and participle (Buttmann, 301 (259)):Mark 14:58;Luke 18:36;John 1:37;John 7:32;Acts 2:6, 11;Revelation 16:5;ἤκουσατοῦθυσιαστηρίουλέγοντος,Revelation 16:7GLT (TrWH the Sinaiticus manuscript), a poetic personification; cf. DeWette at the passage,Winers Grammar, § 30, 11.

b. with the genitive of a thing:τῆςβλασφημίας,Mark 14:64 (Lachmannτήνβλασφημίαν, as inMatthew 26:65; the accusative merely denotes the object;τῆςβλασφημίας is equiv, in sense toαὐτοῦβλασφημοῦντος (cf.Buttmann, 166 (145)));τῶνλόγων,Luke 6:47 (Matthew 7:24τούςλόγους);John 7:40 (LTTrWH the Sinaiticus manuscript, butRGτόνλόγον (cf.Buttmann, as above));συμφωνίαςκαίχορῶν,Luke 15:25;τοῦστεναγμοῦ,Acts 7:34;τῆςἀπολογίας,Acts 22:1. The frequent phraseἀκούειντῆςφωνῆς (equivalent toשָׁמַע,Exodus 18:19) meansα.to perceive the distinct words of a voice:John 5:25, 28;Acts 9:7;Acts 11:7;Acts 22:7;Hebrews 3:7, 15;Hebrews 4:7;Revelation 14:13;Revelation 21:3.β.to yield obedience to the voice:John 5:25 (οἱἀκούσαντες namely,τῆςφωνῆς);John 10:16, 27;John 18:37;Revelation 3:20. InJohn 12:47;John 18:37;Luke 6:47;Acts 22:1, it is better to consider the pronounμου which precedes as a possessive genitive rather than, withButtmann, 167 (145f), to assume a double genitive of the object, one of the person and one of the thing. The Johannean phraseἀκούεινπαράτοῦΘεοῦ, orτίπαράΘεοῦ, signifies a.to perceive in the soul the inward communication of God:John 6:45.

b.to be taught by God's inward communication:John 8:26, 40 (so, too, the simpleἀκούειν inJohn 8:30);to be taught by the devil, according to the reading ofLTTrWH,ἠκούσατεπαράτοῦπατρός, inJohn 8:38. For the rest cf.Buttmann, 165 (144ff); 301 (258ff) (Compare:διακούω,εἰσακούω,ἐπακούω,παρακούω,προακούω,ὑπακούω.)

The verb translated “to hear” saturates the New Testament, entwining the physical act of listening with moral and spiritual responsiveness. From the angel’s pronouncement heard by Mary (Luke 1:41) to the thunderous voice John hears on Patmos (Revelation 1:10), Scripture presents hearing as the divinely appointed gateway for receiving revelation. “Faith comes by hearing, and hearing by the word of Christ” (Romans 10:17). Whether addressed to crowds on Galilee’s hillsides or to seven churches in Asia, the invitation is identical: God speaks; humanity must hear.

Connection between Hearing and Obedience

Biblical hearing is never passive. Jesus closes the Sermon on the Mount with a contrast between “everyone who hears these words of Mine and acts on them” and “everyone who hears these words of Mine and does not act on them” (Matthew 7:24, 26). The verb therefore assumes a covenantal weight: to hear is to heed. This linkage undergirds apostolic exhortations such asJames 1:22, “Be doers of the word, and not hearers only, deceiving yourselves.” The New Testament consistently warns that mere auditory exposure without obedient response incurs judgment (Hebrews 3:7-19;Acts 28:26-27).

Hearing as the Pathway to Faith and Salvation

Throughout Acts the Spirit advances the gospel by enabling people to hear. At Pentecost “each one heard them speaking in his own language” (Acts 2:6), preparing the harvest of three thousand souls. Cornelius assembles relatives and friends “to hear everything the Lord has commanded” (Acts 10:33). Lydia’s heart is opened “to heed what Paul was saying” (Acts 16:14). In every case saving faith is birthed through hearing apostolic proclamation about Jesus Christ crucified and risen. Evangelism therefore prioritizes clear, faithful speaking so that hearers may respond in repentance and belief.

Christ’s Call: “He who has ears to hear”

No saying of Jesus recurs more pointedly: “He who has ears to hear, let him hear” (Mark 4:9;Revelation 2:7, etc.). The refrain follows parables, mountaintop revelations, and prophetic oracles, underscoring personal accountability to divine truth. In Revelation the ascended Christ addresses each church with commendation, correction, and promise, adding the refrain to highlight the Spirit-empowered ability—and responsibility—of believers to discern and obey.

The Shepherd’s Voice and the Sheep

John 10 supplies the relational dimension: “The sheep listen to his voice… He calls his own sheep by name… and the sheep follow him because they know his voice” (John 10:3-4). Genuine discipleship is characterized by ongoing attentiveness to the Shepherd. His voice, mediated through Scripture and illumined by the Spirit, guides, protects, and assures. Conversely, strangers’ voices signify deception; true sheep “will never follow a stranger” (John 10:5).

Hearing in Apostolic Preaching and Missions

Mission narratives highlight two patterns: proclamation and opposition. Some “were appointed to eternal life and believed” upon hearing (Acts 13:48); others “stopped their ears” and rushed Stephen (Acts 7:57). Paul’s epistles often reference what churches “heard” (Galatians 1:23;Colossians 1:6) to remind them of the apostolic gospel’s purity amid competing voices. Ministry strategy therefore centers on ensuring the sound is clear (1 Corinthians 14:8-9) and intelligible to every ethnic group (Romans 15:21).

Warning Passages: Hearing without Heeding

Quoting Isaiah, Jesus explains parabolic preaching: “Though seeing, they do not see; though hearing, they do not hear or understand” (Matthew 13:13-15). Persistent refusal to heed hardens the heart, resulting in judicial deafness. Hebrews applies the same warning to professing believers tempted to drift: “Today, if you hear His voice, do not harden your hearts” (Hebrews 3:15). Eschatologically, those who refuse the gospel will “pay the penalty of eternal destruction” (2 Thessalonians 1:8), having ignored the summons of grace.

Judicial and Forensic Contexts

In legal scenes hearing denotes formal testimony. The Sanhedrin declares, “You have heard the blasphemy” (Mark 14:64). Festus and Agrippa convene to “hear” Paul (Acts 25:22; 26:3). Jesus’ trials reveal the irony of judges who physically hear yet remain spiritually deaf, whereas Pilate reluctantly acknowledges, “Everyone who is of the truth listens to My voice” (John 18:37).

Eschatological Hearing: Final Call and Judgment

Jesus foretells a climactic moment: “The hour is coming when all who are in their graves will hear His voice and come out” (John 5:28-29). The same authoritative voice that calmed seas and summoned Lazarus will summon the dead—some to life, others to judgment. Revelation amplifies auditory imagery: trumpets, peals of thunder, and multitudes shouting “Hallelujah!” (Revelation 19:6). Eternity’s destinies pivot on whether one has listened to the Lamb in time.

Pastoral and Communal Implications

Local assemblies are exhorted to listen attentively to Scripture read aloud (1 Timothy 4:13), to Spirit-led prophecy that “everyone may learn and be encouraged” (1 Corinthians 14:31), and to one another’s needs (James 1:19). Shepherds must cultivate congregations that are “quick to listen” both to God and to brethren, reflecting the relational nature of Christian community.

Worship and Prayer: God Hears

The verb also describes the divine posture toward His people. Jesus assures, “Father, I thank You that You have heard Me” (John 11:41). John writes, “If we ask anything according to His will, He hears us” (1 John 5:14). Confidence in a listening God fuels intercession, praise, and perseverance. Conversely, God does not heed the unrepentant (John 9:31), reminding worshipers to approach with clean hands and devoted hearts.

Historical and Cultural Background

First-century Judaism esteemed oral transmission; synagogue worship revolved around public reading. Greeks prided themselves on new ideas (Acts 17:21). Into these contexts the gospel advanced primarily through preaching rather than manuscript distribution. The prevalence of “hearing” vocabulary mirrors this auditory culture and anchors Christian mission in spoken proclamation empowered by the Spirit.

Summary

Across the New Testament the call to hear is the call to believe, obey, and live. The God who spoke creation into existence continues to address humanity through His Son, Scripture, and Spirit. Blessed are those who hear and keep what is spoken, for “the time is near” (Revelation 1:3).