Romans 10:17, a courtroom haearing?

[NightTwister]

Yeah like I said pul just quoted the prophecy a few times to confuse the church….

“and he shall send Jesus Christ, which before was preached unto you: whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days.”
‭‭Acts‬ ‭3:20-21, 24‬ ‭

You should test what Peter said there about prophecy

Paul used the prophets continually to reveal the gospel it’s in nearly every epistle quotes from the law and prophets that Jesus fulfilled . It’s where a lot of spiritual growth happens finding those prophecies that are continually throughout the Bible most speak of the gospel and Paul’s revelations . That’s why he’s always quoting them then explaining to the church .

I’m suprised the paulians never tend to read his epistles but pluck verses here and there then explain contrary to what he’s explaining

“And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening.”
‭‭Acts‬ ‭28:23‬ ‭KJV‬‬

that’s because there’s alot in them to pursuade about Jesus and the gospel

Your formatting makes your comments almost impossible to read. And it's still not about prophecy.

 

[Dino246]

Yeah when you put the term walk before faith it makes the cannotation active in the use of the term faith . Having faith is not active it’s just something you have walking by faith is the active part of it .

My point is that there is no English word for the verb form of the noun "faith". "Believe" is the closest we have, so instead of whining that "believe" means something else and doesn't rightly mean the verb form of faith, just let it go.

Why are you guys arguing about the definition of the term faith but no one’s looking at what the bible teaches about faith ? There’s a lot to define and understand faith in the scriptures that speak from faith

Your comment is self-refuting.

 

[Pilgrimshope]

My point is that there is no English word for the verb form of the noun "faith". "Believe" is the closest we have, so instead of whining that "believe" means something else and doesn't rightly mean the verb form of faith, just let it go.



Your comment is self-refuting.

This place is just impossible to have grown up conversations about scripture lol and it’s a Bible discussion forum . But yeah I guess continue arguing over words and enjoy

 

[Watchman22]

I'm going to make some final understandings concerning Rom.10:17.

Up front, I think to look at the word "hearing" as a literal courtroom hearing takes it to far. But, two things that have to be part of the understanding is, a decision is always made. And, we need to compare it to a courtroom hearing.

Here is a breakdown of the important words in Rom. 10:17.

A) "faith"= the noun pistis in the Greek. Defined as "to be persuaded, reliance upon, committ to, be committed unto."

B) "hearing" = used twice. Akoe in the Greek. Defined as, "the receiving of a message, a report, ears, rumor. "

C) "Word" used once, Rhema in the Greek, defined as "a divine utterance or message or instruction. "

D) "God" = theos in the Greek, defined as "supreme deity. "

Here are some facts to keep in mind before we make a final translation.

1) the word faith isn't about "believing " in something. It's about commitment, reliance upon something, to be committed to something.

2) the word "hearing" in this verse is required to make a decision about what's being heard, like in a courtroom hearing.

3) "word" is Rhema, not logos. So this is specifying a divine message, utterance, or instruction. If the "gospel" was the intended communication, the Greek word "euaggelion" would have been used.

4) from who? The verse uses the word theos which is from the supreme deity.

5) the words "come and is" are added by the translators. I will use is in my final translation.

So for study and understanding purposes, here is how Rom.10:17 should be understood.

"So then faith (a commitment to God) is by hearing (the receiving of a message), and hearing (the receiving of a message) by the word (by a divine message or instruction) of God (the supreme deity)."

With the definitions.
" a commitment to God is by a decision made from receiving a message, a decision made from receiving a message by the divine instruction of the Father or the trinity."

Final thoughts.
I think Rom.10:17 is talking more about the call of the Father here than hearing and believing in Gods word as we are understanding it today. And that's not to say that God could use His word as we understand it today to call people out, today, not back in history when Gods word wasn't available to most people.

Bumped for pilgrimshope.

 

[NewLifeInChrist]

Number one rule of interpreting scripture. Don't take a single scripture that we're unsure of, and knock down a mountain of scripture we are sure of.

And that's where I'm at with Rom.10:17.

Facts about Rom.10:17.
A) this is the scripture that most called out ones go to support their understanding that "faith comes by hearing, and hearing by the word of God." Ultimately, propping up the mistranslated word "believe."

Well that sounds great, unless your one of those people who have never been exposed to Christ. And the problem with that is if that's true, that handcuffs the Father in who He calls out.

Fact 2)
B) this word "hearing" is "akoe" in the Greek. In the Strongs it's defined like you'd expect, hearing 10x, ears 4x, fame 3x, rumor 3x, report 2x, preached 1x. But when you look at this in context to Rom.10:17 , it says, " the receiving of a message. " it goes on to say, "Rom.10:17, something more than the mere sense of "hearing " , and interaction with the word and a decision is always made. [ COMPARE TO A COURTROOM HEARING. ]

So, in that context of a "courtroom hearing", certain questions need to be asked.
1) who is the judge?
2) and who or what is on trial?

In Rom.10:17 are we sitting in judgment of God and His word in the most common understanding of it? Or, should we be looking at it in a context of Jesus being on the judges seat?

I'm presenting this possible understanding that one vowel may have been left out and changed the whole meaning of Rom.10:17.

Here's the text with "us" on the judgment seat, "so then faith (comes or is) by hearing, and hearing by the word of God." ( the words "comes and is" were added by the translators.)

Here's the text with Jesus on the Judgement seat and with the one vowel added to bring out the context of a courtroom hearing.

"So then faith is by "A" hearing, "A" hearing by the word of God." (Jesus)

1) This puts Jesus on the Judgement seat where He belongs.
2) this changes what' was previously understood as God and His word being on trial, to what should be on trial, our faith! Our personal surrender to Him and a life inspired by such surrender is what the hearing is for.
3) In this context, the Father can call out anyone anywhere, like it should be.

Rom. 10:17 never sat well with me due to the fact that through most of history, mankind didn't have access to the truth in Gods word. Heck, we're still fighting amongst ourselves today about what's truth.

I'm hoping not for opposition to this, but an in depth look to persuade me one way or the other.

Jay

BDAG mentions many glosses for the Greek word ἀκοή, but none relate to a courtroom "hearing".

ἀκοή, ῆς, ἡ (in form ἀκουή as early as Hom.; freq., incl. ins, pap, LXX; PsSol 8:5; ApcSed; ApcMos 8; EpArist, Test12Patr, Philo, Joseph., Just.; Ath. [1, 2]).​

① the faculty of hearing, hearing (Philo, Rer. Div. Her. 12 of images οἷς ὦτα μέν ἐστιν, ἀκοαὶ δʼ οὐκ ἔνεισιν; given by God Did., Gen. 162, 21) 1 Cor 12:17; but mng. 3 is also prob.​

② the act of hearing, listening (Pla., Theaet. 142d λόγος ἄξιος ἀκοῆς; Antig. Car. 129 ἀκοῆς ἄξια; BGU 1080, 6; EpArist 142 w. ὅρασις; Jos., Ant. 8, 171; w. ὄψις 172) w. βλέμμα 2 Pt 2:8 (cp. New Docs 3, 61). ἀκοῇ ἀκούειν (Polyaenus, Exc. 55, 2; LXX) Mt 13:14; Ac 28:26 (both Is 6:9); B 9:2 (cp. Ex 15:26). εἰς ἀ. ὠτίου ὑπακούειν obey upon hearing with the ear, i.e. as soon as one hears B 9:1 (Ps 17:45; cp. 2 Km 22:45). ἀ. πίστεως hearing of faith (=that ‘hearing’ which Christians call faith) Gal 3:2, 5 (SWilliams, NTS 35, ’89, 82–93, but most prefer mng. 4b).​

③ the organ w. which one hears, ear (Sappho et al.; POxy 129, 4; PGM 4, 306; 323; 2 Macc 15:39; EpArist 166) esp. pl. (Dio Chrys. 15 [32], 11; Aelian, VH 3, 1 p. 39, 21; oft. Philo; Jos., Ant. 8, 172; SibOr 4, 172; Just., D. 131, 4; Orig., C. Cels. 1, 48, 33) αἱ ἀκοαί Mk 7:35. εἰσφέρειν εἰς τὰς ἀ. bring to someone’s ears Ac 17:20 (cp. Soph., Ajax 147). εἰς τὰς ἀ. τινος in someone’s ears Lk 7:1. νωθρὸς (q.v.) ταῖς ἀ. Hb 5:11. κνήθεσθαι τὴν ἀ. have itching ears (i.e. they like to have them tickled) 2 Ti 4:3, cp. vs. 4. Fig. περιτέμνειν τὰς ἀ. circumcise the ears=make someone attentive B 9:4; 10:12.​

④ that which is heard​

ⓐ fame, report, rumor (Hom. et al.; Sb 7205, 8; 1 Km 2:24; 2 Km 13:30; 3 Km 2:28; 10:7) Mt 4:24; 14:1; 24:6; Mk 1:28; 13:7; 1 Cl 47:7.​

ⓑ account, report, message (Thu. 1, 20, 1 ἀκοὴν δέχεσθαι of things recounted by others in the past; Just., D. 8, 4 ματαίαν ἀ. παραδεξάμενοι) πιστεύειν τῇ ἀ. (cp. Jos., C. Ap. 2, 14; Just., D. 8, 4 [Is 53:1]; Did., Gen. 218, 2) J 12:38; Ro 10:16f; 1 Cl 16:3 (all three Is 53:1). ἐξ ἀ. πίστεως as the result of a message (proclamation) which elicited (only) faith Gal 3:2, 5 (difft. Williams, 2 above). λόγος τῆς ἀκοῆς the word of proclamation (preaching) Hb 4:2. λόγος ἀκοῆς παρʼ ἡμῶν τοῦ θεοῦ the word of divine proclamation that goes out from us 1 Th 2:13 (RSchippers, NovT 8, ’66, 223–34 tradition).—AOepke, Die Missionspredigt d. Ap. Pls. 1920, 40ff.—DELG s.v. ἀκούω. M-M. TW. Sv. [Arndt, W., Danker, F. W., Bauer, W., & Gingrich, F. W. (2000). In A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 36). University of Chicago Press.]​

As 4b explains, Romans 10:16-17 (and other passages) speak of a message preached which elicits faith. In the case of Romans 10:17, the preacher is God Himself (not the Bible). And certainly His words are the most trustworthy of all words.

 

[studier]

BDAG mentions many glosses for the Greek word ἀκοή, but none relate to a courtroom "hearing".

ἀκοή, ῆς, ἡ (in form ἀκουή as early as Hom.; freq., incl. ins, pap, LXX; PsSol 8:5; ApcSed; ApcMos 8; EpArist, Test12Patr, Philo, Joseph., Just.; Ath. [1, 2]).​

① the faculty of hearing, hearing (Philo, Rer. Div. Her. 12 of images οἷς ὦτα μέν ἐστιν, ἀκοαὶ δʼ οὐκ ἔνεισιν; given by God Did., Gen. 162, 21) 1 Cor 12:17; but mng. 3 is also prob.​

② the act of hearing, listening (Pla., Theaet. 142d λόγος ἄξιος ἀκοῆς; Antig. Car. 129 ἀκοῆς ἄξια; BGU 1080, 6; EpArist 142 w. ὅρασις; Jos., Ant. 8, 171; w. ὄψις 172) w. βλέμμα 2 Pt 2:8 (cp. New Docs 3, 61). ἀκοῇ ἀκούειν (Polyaenus, Exc. 55, 2; LXX) Mt 13:14; Ac 28:26 (both Is 6:9); B 9:2 (cp. Ex 15:26). εἰς ἀ. ὠτίου ὑπακούειν obey upon hearing with the ear, i.e. as soon as one hears B 9:1 (Ps 17:45; cp. 2 Km 22:45). ἀ. πίστεως hearing of faith (=that ‘hearing’ which Christians call faith) Gal 3:2, 5 (SWilliams, NTS 35, ’89, 82–93, but most prefer mng. 4b).​

③ the organ w. which one hears, ear (Sappho et al.; POxy 129, 4; PGM 4, 306; 323; 2 Macc 15:39; EpArist 166) esp. pl. (Dio Chrys. 15 [32], 11; Aelian, VH 3, 1 p. 39, 21; oft. Philo; Jos., Ant. 8, 172; SibOr 4, 172; Just., D. 131, 4; Orig., C. Cels. 1, 48, 33) αἱ ἀκοαί Mk 7:35. εἰσφέρειν εἰς τὰς ἀ. bring to someone’s ears Ac 17:20 (cp. Soph., Ajax 147). εἰς τὰς ἀ. τινος in someone’s ears Lk 7:1. νωθρὸς (q.v.) ταῖς ἀ. Hb 5:11. κνήθεσθαι τὴν ἀ. have itching ears (i.e. they like to have them tickled) 2 Ti 4:3, cp. vs. 4. Fig. περιτέμνειν τὰς ἀ. circumcise the ears=make someone attentive B 9:4; 10:12.​

④ that which is heard​

ⓐ fame, report, rumor (Hom. et al.; Sb 7205, 8; 1 Km 2:24; 2 Km 13:30; 3 Km 2:28; 10:7) Mt 4:24; 14:1; 24:6; Mk 1:28; 13:7; 1 Cl 47:7.​

ⓑ account, report, message (Thu. 1, 20, 1 ἀκοὴν δέχεσθαι of things recounted by others in the past; Just., D. 8, 4 ματαίαν ἀ. παραδεξάμενοι) πιστεύειν τῇ ἀ. (cp. Jos., C. Ap. 2, 14; Just., D. 8, 4 [Is 53:1]; Did., Gen. 218, 2) J 12:38; Ro 10:16f; 1 Cl 16:3 (all three Is 53:1). ἐξ ἀ. πίστεως as the result of a message (proclamation) which elicited (only) faith Gal 3:2, 5 (difft. Williams, 2 above). λόγος τῆς ἀκοῆς the word of proclamation (preaching) Hb 4:2. λόγος ἀκοῆς παρʼ ἡμῶν τοῦ θεοῦ the word of divine proclamation that goes out from us 1 Th 2:13 (RSchippers, NovT 8, ’66, 223–34 tradition).—AOepke, Die Missionspredigt d. Ap. Pls. 1920, 40ff.—DELG s.v. ἀκούω. M-M. TW. Sv. [Arndt, W., Danker, F. W., Bauer, W., & Gingrich, F. W. (2000). In A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 36). University of Chicago Press.]​

As 4b explains, Romans 10:16-17 (and other passages) speak of a message preached which elicits faith. In the case of Romans 10:17, the preacher is God Himself (not the Bible). And certainly His words are the most trustworthy of all words.

He doesn't care about such facts (link)

 

[Watchman22]

BDAG mentions many glosses for the Greek word ἀκοή, but none relate to a courtroom "hearing".

ἀκοή, ῆς, ἡ (in form ἀκουή as early as Hom.; freq., incl. ins, pap, LXX; PsSol 8:5; ApcSed; ApcMos 8; EpArist, Test12Patr, Philo, Joseph., Just.; Ath. [1, 2]).​

① the faculty of hearing, hearing (Philo, Rer. Div. Her. 12 of images οἷς ὦτα μέν ἐστιν, ἀκοαὶ δʼ οὐκ ἔνεισιν; given by God Did., Gen. 162, 21) 1 Cor 12:17; but mng. 3 is also prob.​

② the act of hearing, listening (Pla., Theaet. 142d λόγος ἄξιος ἀκοῆς; Antig. Car. 129 ἀκοῆς ἄξια; BGU 1080, 6; EpArist 142 w. ὅρασις; Jos., Ant. 8, 171; w. ὄψις 172) w. βλέμμα 2 Pt 2:8 (cp. New Docs 3, 61). ἀκοῇ ἀκούειν (Polyaenus, Exc. 55, 2; LXX) Mt 13:14; Ac 28:26 (both Is 6:9); B 9:2 (cp. Ex 15:26). εἰς ἀ. ὠτίου ὑπακούειν obey upon hearing with the ear, i.e. as soon as one hears B 9:1 (Ps 17:45; cp. 2 Km 22:45). ἀ. πίστεως hearing of faith (=that ‘hearing’ which Christians call faith) Gal 3:2, 5 (SWilliams, NTS 35, ’89, 82–93, but most prefer mng. 4b).​

③ the organ w. which one hears, ear (Sappho et al.; POxy 129, 4; PGM 4, 306; 323; 2 Macc 15:39; EpArist 166) esp. pl. (Dio Chrys. 15 [32], 11; Aelian, VH 3, 1 p. 39, 21; oft. Philo; Jos., Ant. 8, 172; SibOr 4, 172; Just., D. 131, 4; Orig., C. Cels. 1, 48, 33) αἱ ἀκοαί Mk 7:35. εἰσφέρειν εἰς τὰς ἀ. bring to someone’s ears Ac 17:20 (cp. Soph., Ajax 147). εἰς τὰς ἀ. τινος in someone’s ears Lk 7:1. νωθρὸς (q.v.) ταῖς ἀ. Hb 5:11. κνήθεσθαι τὴν ἀ. have itching ears (i.e. they like to have them tickled) 2 Ti 4:3, cp. vs. 4. Fig. περιτέμνειν τὰς ἀ. circumcise the ears=make someone attentive B 9:4; 10:12.​

④ that which is heard​

ⓐ fame, report, rumor (Hom. et al.; Sb 7205, 8; 1 Km 2:24; 2 Km 13:30; 3 Km 2:28; 10:7) Mt 4:24; 14:1; 24:6; Mk 1:28; 13:7; 1 Cl 47:7.​

ⓑ account, report, message (Thu. 1, 20, 1 ἀκοὴν δέχεσθαι of things recounted by others in the past; Just., D. 8, 4 ματαίαν ἀ. παραδεξάμενοι) πιστεύειν τῇ ἀ. (cp. Jos., C. Ap. 2, 14; Just., D. 8, 4 [Is 53:1]; Did., Gen. 218, 2) J 12:38; Ro 10:16f; 1 Cl 16:3 (all three Is 53:1). ἐξ ἀ. πίστεως as the result of a message (proclamation) which elicited (only) faith Gal 3:2, 5 (difft. Williams, 2 above). λόγος τῆς ἀκοῆς the word of proclamation (preaching) Hb 4:2. λόγος ἀκοῆς παρʼ ἡμῶν τοῦ θεοῦ the word of divine proclamation that goes out from us 1 Th 2:13 (RSchippers, NovT 8, ’66, 223–34 tradition).—AOepke, Die Missionspredigt d. Ap. Pls. 1920, 40ff.—DELG s.v. ἀκούω. M-M. TW. Sv. [Arndt, W., Danker, F. W., Bauer, W., & Gingrich, F. W. (2000). In A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 36). University of Chicago Press.]​

As 4b explains, Romans 10:16-17 (and other passages) speak of a message preached which elicits faith. In the case of Romans 10:17, the preacher is God Himself (not the Bible). And certainly His words are the most trustworthy of all words.

The words compare to a courtroom hearing were in the Strongs 189 akoe.

We seem to have landed in the same place. In that the phrase "word of God" doesn't imply the good news and the Bible as we know it today . If it were communicating the gospel, they would have used the Greek word euaggelion.

The "word" of God phrase in Rom.10:17 is Rhema a divine message. And it can only be God Himself, Evangelion.

Thanks for taking the time do the searching.

 

[NewLifeInChrist]

The words compare to a courtroom hearing were in the Strongs 189 akoe.

We seem to have landed in the same place. In that the phrase "word of God" doesn't imply the good news and the Bible as we know it today . If it were communicating the gospel, they would have used the Greek word euaggelion.

The "word" of God phrase in Rom.10:17 is Rhema a divine message. And it can only be God Himself, Evangelion.

Thanks for taking the time do the searching.

All I could find in strongs "hearing", as in a sense of hearing. I found nothing referring to a courtroom proceeding. I'm glad we agree on one thing.

 

[NewLifeInChrist]

He doesn't care about such facts (link)

Good post. If I had seen your original post, I wouldn't have posted mine since you covered the bases quite nicely.

 

[NotmebutHim]

When we come to God in faith, we DO NOT sit in judgment of Him.

That is an absurd conclusion.

 

[Standard]

If knowing Jesus and Gods word is a requirement throughout history, that would eliminate most of mankind. Yes?

Why most of mankind? And that's why we we're sent to spread the word around the world. It's important to make sure God's word reaches parts where His word is declared not welcome so that people may hear AND believe. Be that countries today or tribes of the past. May everyone hear His word.
If someone genuinely couldn't have heard the word, or is too young to possibly understand it will be judged justly. Luke 12:38: Those who knew God's will will be judged more severely than those who didn't know God's will.
So we get from this that God understands that some haven't had the chance to hear.
David also said in 2 Samuel 12:23 that he would go to be with his son who had died before possibly understanding the word.

I would never say God is handcuffed. He states we must believe in His son to be saved, we need also the spread the word so people will know. God is aware that some people won't have had a chance at knowing Him and will act accordingly. He is in control and does what pleases Him and will continue to do so. Let's pray for all souls and get His word out wherever we can, in Jesus' name, amen...

 

[pinebeach]

This place is just impossible to have grown up conversations about scripture lol and it’s a Bible discussion forum . But yeah I guess continue arguing over words and enjoy

Oh the irony

 

[studier]

Good post. If I had seen your original post, I wouldn't have posted mine since you covered the bases quite nicely.

Glad you posted. Confirming & good repetition.

 

[Watchman22]

All I could find in strongs "hearing", as in a sense of hearing. I found nothing referring to a courtroom proceeding. I'm glad we agree on one thing.

It's the Strongs expanded, including the best of the Vines. Page 927, upper left, 7b under akoe 189. Rom. 10: 17 is akoe not akouo 191.

 

[NewLifeInChrist]

It's the Strongs expanded, including the best of the Vines. Page 927, upper left, 7b under akoe 189. Rom. 10: 17 is akoe not akouo 191.

Can you take a snapshot with your phone and past the picture here? Also, What I posted above was for the word in question, not a different word.

 

[Watchman22]

Can you take a snapshot with your phone and past the picture here? Also, What I posted above was for the word in question, not a different word.

I have the interlinear, so I'm positive we're talking about the Greek word "akoe".

I've been upfront about my lack of tech skills, so that pic isn't in my skill set. I still use a flip phone, and I'm using my wife's iPhone to post here.

But I can elaborate a little on the Strongs where it states [compare to a courtroom hearing]. I don't think that phrase is aimed at the actual structure of a courtroom, but a place where a decision is always made. And it states that there also.

The fact that the Greek is not highlighting "the gospel" the Greek word euagglion, but the Greek word Rhema, which alssays in the interlinear "a word of God ", not " the word of God. "

I think we're on the same page in that, "the hearing (akoe)" is the kind of hearing where a decision has to be made. And "a word of God" is from God Himself, possibly linked to the call of the Father, that must come before we can be in Christ.

 

[ChristRoseFromTheDead]

Can you take a snapshot with your phone and past the picture here? Also, What I posted above was for the word in question, not a different word.

He might have gotten the idea from wrongly interpreting the note below. There is no epi (επί) in Romans 10:17

3. akoe (ἀκοή, 189), “hearing,” akin to akouo, “to hear,” denotes (a) the sense of “hearing,” e.g., 1 Cor. 12:17; 2 Pet. 2:8; (b) that which is “heard,” a report, e.g., Matt. 4:24; (c) the physical organ, Mark 7:35, standing for the sense of “hearing”; so in Luke 7:1, RV, for KJV, “audience”; Acts 17:20; 2 Tim. 4:3–4 (in v. 3, lit., “being tickled as to the ears”); (d) a message or teaching, John 12:38; Rom. 10:16–17; Gal. 3:2, 5; 1 Thess. 2:13; Heb. 4:2, RV, “(the word) of hearing,” for KJV, “(the word) preached.” See FAME, HEARING, PREACH, REPORT, RUMOR.​

​

Note: In Matt. 28:14, the verb akouo is used with the preposition epi, “upon or before” (or hupo, “by,” in some mss.), lit., “if this come to a hearing before the governor.”​

​

Vine’s Complete Expository Dictionary of Old and New Testament Words​

 

[NewLifeInChrist]

I have the interlinear, so I'm positive we're talking about the Greek word "akoe".

I've been upfront about my lack of tech skills, so that pic isn't in my skill set. I still use a flip phone, and I'm using my wife's iPhone to post here.

But I can elaborate a little on the Strongs where it states [compare to a courtroom hearing]. I don't think that phrase is aimed at the actual structure of a courtroom, but a place where a decision is always made. And it states that there also.

The fact that the Greek is not highlighting "the gospel" the Greek word euagglion, but the Greek word Rhema, which alssays in the interlinear "a word of God ", not " the word of God. "

I think we're on the same page in that, "the hearing (akoe)" is the kind of hearing where a decision has to be made. And "a word of God" is from God Himself, possibly linked to the call of the Father, that must come before we can be in Christ.

I found this entry in Vines:

Note: In Mat 28:14, the verb akouo is used with the preposition epi, "upon or before" (or hupo, "by," in some mss.), lit., "if this come to a hearing before the governor."​

​

This is a passive verb which Vines converts into a noun, "a hearing". It is a bit of a stretch to convert "
if this comes to the governor’s ears" (NKJV) to "come to a hearing before the governor". So I side with the translators of NKJV, NASB, NIV, HCSB, YLT, and KJV that Matthew 28:14 does not translate as rendered by Vines. But I agree with your statement that hearing God doesn't end with hearing Him. It must be followed by believing Him.

13 For “whoever calls on the name of the LORD shall be saved.” 14 How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? 15 And how shall they preach unless they are sent? (Ro 10:13–15)​

Here we see salvation in reverse order. Flipping the order, we get 1) God sends people to tell others about Jesus, 2) sent ones preach the good news, 3) lost people hear about Jesus, 4) some lost people believe in Jesus, 5) the believing lost call on Jesus to save them, and 6) Jesus saves everyone who calls on Him. One thing we can draw from this is that hearing a message is not enough. Trusting Jesus and calling on Him is also required.

 

[NewLifeInChrist]

He might have gotten the idea from wrongly interpreting the note below. There is no epi (επί) in Romans 10:17

3. akoe (ἀκοή, 189), “hearing,” akin to akouo, “to hear,” denotes (a) the sense of “hearing,” e.g., 1 Cor. 12:17; 2 Pet. 2:8; (b) that which is “heard,” a report, e.g., Matt. 4:24; (c) the physical organ, Mark 7:35, standing for the sense of “hearing”; so in Luke 7:1, RV, for KJV, “audience”; Acts 17:20; 2 Tim. 4:3–4 (in v. 3, lit., “being tickled as to the ears”); (d) a message or teaching, John 12:38; Rom. 10:16–17; Gal. 3:2, 5; 1 Thess. 2:13; Heb. 4:2, RV, “(the word) of hearing,” for KJV, “(the word) preached.” See FAME, HEARING, PREACH, REPORT, RUMOR.​

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Note: In Matt. 28:14, the verb akouo is used with the preposition epi, “upon or before” (or hupo, “by,” in some mss.), lit., “if this come to a hearing before the governor.”​

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Vine’s Complete Expository Dictionary of Old and New Testament Words​

Lol, I saw this after I posted the above.

 

[Watchman22]

I found this entry in Vines:

Note: In Mat 28:14, the verb akouo is used with the preposition epi, "upon or before" (or hupo, "by," in some mss.), lit., "if this come to a hearing before the governor."​

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This is a passive verb which Vines converts into a noun, "a hearing". It is a bit of a stretch to convert "
if this comes to the governor’s ears" (NKJV) to "come to a hearing before the governor". So I side with the translators of NKJV, NASB, NIV, HCSB, YLT, and KJV that Matthew 28:14 does not translate as rendered by Vines. But I agree with your statement that hearing God doesn't end with hearing Him. It must be followed by believing Him.

13 For “whoever calls on the name of the LORD shall be saved.” 14 How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? 15 And how shall they preach unless they are sent? (Ro 10:13–15)​

Here we see salvation in reverse order. Flipping the order, we get 1) God sends people to tell others about Jesus, 2) sent ones preach the good news, 3) lost people hear about Jesus, 4) some lost people believe in Jesus, 5) the believing lost call on Jesus to save them, and 6) Jesus saves everyone who calls on Him. One thing we can draw from this is that hearing a message is not enough. Trusting Jesus and calling on Him is also required.

Akouo is the wrong word and is not used in Rom.10:17.
Akouo is 191 in the Strongs, the right word akoe is 189 in the Strongs.