Can a person actually hear GODS voice? Wouldn’t that make us a potential case of someone who might be insane? Or could it be that it is interpreted (not in the way of hearing voices in our head) but by way of comprehending/recognizing intuitively or instinctively how he works through pistis? Something we all should have been taught from the start so we each could know how to interact with pistis over hamartano!

189. akoé hearing, the sense of hearing 189 akoḗ – properly, hearing; used of inner (spiritual) hearing that goes with receiving faith from God (Ro 10:17), i.e. spiritual hearing (discerning God’s voice;

191. akouó I hear, listen, comprehend by hearing; pass: is heard, reported.

191 akoúō – properly, to hear (listen); (figuratively) to hear God’s voice which prompts Him to birth faith within (cf. Ro 10:17). See 189 (akoē).

[191 (akoúō) is the root of the English term, “acoustics.”]

ἀκούω (on the use of the present in a perfect sense cf. Winers Grammar, 274f (258); Buttmann, 203 (176)); imperfect ἤκουον; future (in best Greek usage) ἀκούσομαι, John 5:25 R G L, 28 R G L; Acts 3:22; Acts 7:37 R G; ; (); ; (Romans 10:14 Tdf.), and (a later form) ἀκούσω, Matthew 12:19; Matthew 13:14 (both from the Sept.); (John 10:16; John 16:13 Tr WH marginal reading; Acts 28:26); Romans 10:14(R G); and T Tr WH in John 5:25, 28 (cf. Winers Grammar, 82 (79); Buttmann, 53 (46) (Veitch, under the word)); (1 aorist ἤκουσα, John 3:32, etc.); perfect ἀκήκοα; passive (present ἀκούομαι; 1 future ἀκουσθήσομαι; 1 aorist ἠκούσθην; (from Homer down); to hear.

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; ὁ ἔχων ὦτα ἀκούειν ἀκουέτω, Matthew 11:15; Matthew 13:9 (in both T WH omit; Tr brackets ἀκούειν); Mark 4:23; Luke 14:35 (34); ὁἔχων οὖς ἀκουσάτω, 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. ἀκούω τί, to hear something;

a. to perceive by the ear what is announced in one’s presence (to hear immediately): τήν φωνήν, Matthew 12:19; John 3:8; Revelation 4:1; Revelation 5:11; Revelation 18:4; Acts 22:9, etc.; τόν ἀσπασμόν, Luke 1:41 (cf. Luke 1:44); Γαλιλαίαν, the name ‘Galilee,’ Luke 23:6 (T WHomits; Tr mrg; brackets Γαλιλαίαν; cf. Buttmann, 166 (145)); ἀνάστασιν νεκρῶν, the phrase ‘ἀνάστασιν νεκρῶν,’ Acts 17:32; τόν λόγον, Mark 5:36 (R G L) (on this passage see παρακούω, 2); Matthew 19:22; John 5:24, etc.; τούς λόγους, Acts 2:22; Acts 5:24; Matthew 7:24; ῤήματα, 2 Corinthians 12:4; τί λέγουσιν, Matthew 21:16; passive, Matthew 2:18; Revelation 18:22f; τί ἐκ τίνος, 2 Corinthians 12:6 (R G); followed by ὅτι (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 (ὁ εἰς τό οὖς ἀκούετε, 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. μαθεῖν τόνΧριστόν, 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; τί παρά τίνος, 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 omits παρά); Plato, rep. 6, p. 506 d., others; (Buttmann, 186 (145); Winer‘s Grammar, 199 (188))); (παρά τίνος, without an object expressed, John 1:40(41)); ἐκ τίνος, John 12:34 (ἐκ τοῦ νόμου, from attendance on its public reading); ἀπό with the genitive of person, 1 John 1:5; with περίτίνος added, Acts 9:13; followed by ὅτι, Matthew 5:21, 27, 33, 38, 43.

c. ἀκούω τί, a thing comes to one’s ears, to find out (by hearsay), learn, (hear ((of)) mediately): with the accusative of thing, τά ἔργα, Matthew 11:2; ὅσα ἐποίει, Mark 3:8 (Treg. text ποιεῖ); 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 (R L); Mark 2:17; Mark 3:21; Galatians 1:13; Ephesians 1:15; Colossians 1:4; Philemon 1:5, etc. followed by ὅτι, 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; περί τίνος, Mark 7:25; τί περί τίνος, Luke 9:9; Luke 16:2; Luke 23:8 (R G L); 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 (ἠκούσθη ὁ λόγος εἰς τά ὦτα τῆς ἐκκλησίαςwas brought to the ears); 1 Corinthians 5:1 (ἀκούεται πορνεία ἐνὑμῖν); Matthew 28:14 (ἐάν ἀκουσθῇ τοῦτο ἐπί (L Tr WH marginal reading ὑπό) τοῦ ἡγεμόνος); Mark 2:1; John 9:32 ἠκούσθη ὅτι.

d. to give ear to teaching or teacher: τούς λόγους, Matthew 10:14; to follow with attentive hearing, τόν λόγον, John 8:43; τά ῤήματα τοῦΘεοῦ, John 8:47.

e. to comprehend, understand, (like Latin audio): Mark 4:33; Galatians 4:21 ((Lachmann marginal reading ἀναγινώσκετε) 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, (German ihm 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 passages τίνος περί τίνος); ; John 6:60. γ. to yield to, hear and obey, hear to one, (German auf 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(R G); 1 John 4:5f. Hence, δ. its use by John in the sense to listen to, have regard to, of God answering the prayers of men: John 9:31; John 11:41; 1 John 5:14f (the Sept. render שָׁמַע by εἰσακούω). 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; ἤκουσα τοῦ θυσιαστηρίου λέγοντος, Revelation 16:7 G L T (Tr WHthe Sinaiticus manuscript), a poetic personification; cf. DeWette at the passage, Winers Grammar, § 30, 11.

b. with the genitive of a thing: τῆς βλασφημίας, Mark 14:64(Lachmann τήν βλασφημίαν, as in Matthew 26:65; the accusative merely denotes the object; τῆς βλασφημίας is equiv, in sense to αὐτοῦ βλασφημοῦντος (cf. Buttmann, 166 (145))); τῶν λόγων, Luke 6:47 (Matthew 7:24 τούς λόγους); John 7:40 (L T Tr WH the Sinaiticus manuscript, but R G τόν λόγον (cf. Buttmann, as above)); συμφωνίας καί χορῶν, Luke 15:25; τοῦ στεναγμοῦ, Acts 7:34; τῆςἀπολογίας, Acts 22:1. The frequent phrase ἀκούειν τῆς φωνῆς(equivalent to שָׁמַע , Exodus 18:19) means α. 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 (οἱ ἀκούσαντες namely, τῆςφωνῆς); John 10:16, 27; John 18:37; Revelation 3:20. In John 12:47; John 18:37; Luke 6:47; Acts 22:1, it is better to consider the pronoun μου which precedes as a possessive genitive rather than, with Buttmann, 167 (145f), to assume a double genitive of the object, one of the person and one of the thing. The Johannean phrase ἀκούεινπαρά τοῦ Θεοῦ, or τί παρά Θεοῦ, 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 simple ἀκούειν in John 8:30); to be taught by the devil, according to the reading of L T Tr WH, ἠκούσατε παρά τοῦ πατρός, in John 8:38. For the rest cf. Buttmann, 165 (144ff); 301 (258ff) (Compare: διακούω, εἰσακούω, ἐπακούω, παρακούω, προακούω, ὑπακούω.)

The last two lines in bold above show the difference of hearing two different inner voices. One of GOD and one of the devil. The one of the devil is heard by way of hamartano from within (which instinctively keeps us following the worldly mammon and all the distractions in it) and the one of GOD is heard by way of pistis from within (which leads us to the riches of Christ’s Understanding). The structure of the world (IS NOT) of pistis! It has raised us all similarly in the same fashion and aimed us away from GODS way/goal to follow what it generates and not what GOD generates for our spiritual growth.

Interesting how the word 190. akoloutheó is right in between the other two above 189 and 191. And this word means:

190. akoloutheó I accompany, attend, follow. follow, reach.

From a (as a particle of union) and keleuthos (a road); properly, to be in the same way with, i.e. To accompany (specially, as a disciple) — follow, reach.

see GREEK a

ἀκολουθέω, (ῶ; future ἀκολουθήσω; imperfect ἠκολούθουν; 1 aorist ἠκολούθησα; perfect ἠκολούθηκα (Mark 10:28 L T Tr WH); (from ἀκόλουθος, and this from a copulative and κέλευθος road, properly, walking the same road);

1. to follow one who precedes, join him as his attendant, accompany him: Matthew 4:25; Matthew 8:19; Matthew 9:19; Matthew 27:55; Mark 3:7; Mark 5:24 ( Lachmann); (R G); Luke 22:39, 54; Luke 23:27; John 1:37f, 43 (); , etc.; Acts 12:8; Acts 13:43; Acts 21:36; 1 Corinthians 10:4; distinguished from προάγειν in Matthew 21:9; Mark 11:9; tropically, τά ἔργα αὐτῶν ἀκολούθει μετ’ αὐτῶν, their good deeds will accompany them to the presence of God the judge to be rewarded by him, Revelation 14:13; on the other hand, ἠκολούθησαν αὐτῆς αἱἁμαρτίαι ἄχρι τοῦ οὐρανοῦ, Revelation 18:5, but here for ἠκολούθησαν G L T Tr WH have restored ἐκολλήθησαν; (σημεῖατοῖς πιστεύσασιν ἀκολουθήσει ταῦτα, Mark 16:17 Tr WH text (where others παρακολουθέω, which see)). to follow one in time, succeed one: Revelation 14:8f. (Herodian, 1, 14, 12 (6) τά γοῦνἀκολουθήσαντα, others). Since among the ancients disciples were accustomed to accompany their masters on their walks and journeys — (others derive the usage that follows from the figurative sense of the word directly; cf. e. g. 2 Macc. 8:36 τό ἀκολουθεῖν τοῖς νόμοις; M. Antoninus 1. vii. § 31 ἀκολούθησον θεῷ, and Gataker at the passage), ἀκολουθέω denotes

2. to join one as a disciple, become or be his disciple; side with his party, (A. V. follow him): Matthew 4:20, 22; Matthew 9:9; Matthew 19:27; Mark 1:18; Mark 8:34; Luke 5:11, 27, etc.; John 8:12 (where Jesus likens himself to a torch which the disciple follows); οὐκἀκολούθει ἡμῖν he is not of our band of thy disciples, Mark 9:38 to cleave steadfastly to one, conform wholly to his example, in living and if need be in dying also: Matthew 10:38; Matthew 16:24; John 12:26; John 21:22. This verb is not found in the Epistles except in 1 Corinthians 10:4. As in the classics, it is joined mostly with a dative of the object; sometimes with μετά τίνος, Luke 9:49; Revelation 6:8(Treg. marginal reading dative); ; (so also in Greek writings; cf. Lob. ad Phryn., p. 353f; (Rutherford, New Phryn., p. 458f)); ὀπίσω τίνος, Matthew 10:38; Mark 8:34 (where R L WH Tr marginal reading ἐλθεῖν), Hebrew פְּלֹנִי אַחֲרֵי הָלַך, cf. 1 Kings 19:21; see Winers Grammar, 234 (219); (Buttmann, 172 (150), cf. ἀκολουθέω κατόπιν τίνος, Aristophanes Plutarch, 13. Compare: ἐξακολουθέω, ἐπακολουθέω, κατακολουθέω, παρακολουθέω, συνακολουθέω).

The placement of this word in between can be taken as a mirror reflection of the human race and each of their personal involvement in either pistis or hamartano. So you represent the number 190 in the middle of hearing on either side of you by way of 189 or 191 and what you are hearing is either going to be generated by pistis or hamartano (and you are in the middle or them) accompanying one or the other from within by a free will choice. One produces riches of the world and one produces riches of our FATHER. On the Spiritual Quest Through Music we are following the voice of pistis to achieve Christ’s Understanding. The worldly distractions of hamartano is accomplishing the devils goal for us (which is to miss GODS mark for us. That Mark is found through pistis and aims us right at Christ’s Understanding. Music is not the only way to comprehend. It just happens to be the first template I was shown how to comprehend. Now he is using everything to reveal to me what I am supposed to be discerning. And I try my best to relay these examples (in a teaching way) in hopes you get it.

One last thing to point out, look how the hearing is automatically associated to the ears. Everything our ears take in has to do with what man has generated, NOT GOD! Yet we want whole heartedly take in what is being taught to us by other men that are not caring about GODS GOAL for us. Most of what man has been involved in creating has been generated by hamartano as a distraction to make us miss the mark….. Christ’s Understanding by way of pistis! Why would something so simple, Important and valuable be kept away from us?

Look at what I mention in the paragraph above. It takes the ears to hear the music right. So some may argue that I am being hypocritical esp. on a site claiming what its claiming about the Spiritual Quest Through Music, To Christ’s Understanding. But its like this. We know what most of the music is obviously singing about from the hamartano stand point that the person writing the song is writing from. But at the same time there is a processing of the exact same words that pistis generates and truth is revealed if we are accompanied by pistis or accompanying our FATHER while we receive his meaning or message he intended (which is way more valuable than the hamartano version). This concept holds true in all things in life and we learn to discern all he generates and at the same time we recognize the darkness/sin/hamartano as well, furthering us into the process of pistis and nous comprehension. So this understanding is more based on the listening from within intuitively and instinctively that helps us gain the true meaning. If just simply listening with the ears from a shackled state of mind the shallow obvious meaning is all you will ever know and that’s not saying much. That is the reason for “KEEP AN OPEN MIND”.