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  • PARALLEL BIBLE - 1 Corinthians 9:9


    CHAPTERS: 1 Corinthians 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16     
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    King James Bible - 1 Corinthians 9:9

    For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen?

    World English Bible

    For it is written in the
    law of Moses, "You shall not muzzle an ox while it treads out the grain." Is it for the oxen that God cares,

    Douay-Rheims - 1 Corinthians 9:9

    For it is written in the
    law of Moses: Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen?

    Webster's Bible Translation

    For it is written in the
    law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen?

    Greek Textus Receptus


    εν
    1722 PREP γαρ 1063 CONJ τω 3588 T-DSM μωσεως 3475 N-GSM νομω 3551 N-DSM γεγραπται 1125 5769 V-RPI-3S ου 3756 PRT-N φιμωσεις 5392 5692 V-FAI-2S βουν 1016 N-ASM αλοωντα 248 5723 V-PAP-ASM μη 3361 PRT-N των 3588 T-GPM βοων 1016 N-GPM μελει 3199 5904 V-PQI-3S τω 3588 T-DSM θεω 2316 N-DSM

    Treasury of Scriptural Knowledge

    VERSE (9) -
    De 25:4 1Ti 5:18

    SEV Biblia, Chapter 9:9

    Porque en la ley de Moiss est escrito: No pondrs bozal al buey que trilla. ¿Tiene Dios cuidado de los bueyes?

    Clarke's Bible Commentary - 1 Corinthians 9:9

    Verse 9. Thou shalt not
    muzzle the mouth of the ox] See this largely explained in the note on Deut. xxv. 4.

    Doth God take care for oxen?] This question is to be understood thus: Is it likely that God should be solicitous for the comfort of oxen, and be regardless of the welfare of man? In this Divine precept the kindness and providential care of God are very forcibly pointed out. He takes care of oxen; he wills them all that happiness of which their nature is susceptible; and can we suppose that he is unwilling that the human soul shall have that happiness which is suited to its spiritual and eternal nature? He could not reprobate an ox, because the Lord careth for oxen; and surely he cannot reprobate a man. It may be said the man has sinned but the ox cannot. I answer: The decree of reprobation is supposed to be from all eternity; and certainly a man can no more sin before he exists, than an ox can when he exists.


    John Gill's Bible Commentary

    Ver. 9. For it is written in the law of Moses , etc.] ( Deuteronomy 25:4) Thou shalt not muzzle the mouth of the ox that treadeth out the corn . The manner of threshing, or beating out the corn among the Jews, was not the same with ours; it was not done by the flail, at least not always, but by the means of oxen; and by these not only treading upon it to and fro, but drawing a wooden instrument after them, the bottom of which was stuck with iron teeth, and the top of it filled with stones, to press it down close by the weight thereof; the sheaves put in proper form, the oxen were led to and fro upon them, drawing this threshing instrument after them, by which means the grain was separated from the husk and ear f151 ; (see Isaiah 41:15) The learned Beckius has given us a figure of this instrument, and the manner of using it: now according to this law, whilst the ox was thus employed, its mouth was not to be muzzled, but it might freely eat of the corn it trod upon, excepting, the Jews say f153 , what was dedicated to sacred uses. They give many rules relating to this law, and particularly observe, that it is to be extended to all sorts of creatures, as well as the ox, and to all sorts of business f154 ; and that what is said of the ox, is much more to be observed with respect to men f155 ; and which agrees with the apostles reasoning here: doth God take care for oxen ? yes, he does, and for creatures of less importance than they, even the fowls of the air, and the most worthless of them, sparrows, two of which are sold for a farthing; but not for them only, nor principally, but chiefly for men.

    Matthew Henry Commentary

    Verses 1-14 - It is not new for a
    minister to meet with unkind returns for good-wil to a people, and diligent and successful services among them. To the cavils of some, the apostle answers, so as to set forth himself as a example of self-denial, for the good of others. He had a right to marr as well as other apostles, and to claim what was needful for his wife and his children if he had any, from the churches, without labourin with his own hands to get it. Those who seek to do our souls good should have food provided for them. But he renounced his right, rathe than hinder his success by claiming it. It is the people's duty to maintain their minister. He may wave his right, as Paul did; but thos transgress a precept of Christ, who deny or withhold due support.


    Greek Textus Receptus


    εν
    1722 PREP γαρ 1063 CONJ τω 3588 T-DSM μωσεως 3475 N-GSM νομω 3551 N-DSM γεγραπται 1125 5769 V-RPI-3S ου 3756 PRT-N φιμωσεις 5392 5692 V-FAI-2S βουν 1016 N-ASM αλοωντα 248 5723 V-PAP-ASM μη 3361 PRT-N των 3588 T-GPM βοων 1016 N-GPM μελει 3199 5904 V-PQI-3S τω 3588 T-DSM θεω 2316 N-DSM

    Vincent's NT Word Studies

    9.
    Muzzle (fimwseiv). See on Matt. xxii. 12, 34; Mark iv. 39. Some texts read khmwseiv a muzzle, from khmov a muzzle See Deuteronomy xxv. 4.

    Ox - treadeth. The custom of driving the oxen over the corn strewed on the ground or on a paved area, was an Egyptian one. In later times the Jews used threshing instruments, dragged by the beasts through the grain Herodotus says that pigs were employed for this purpose in Egypt, but the monuments always represent oxen, or, more rarely, asses. In Andalusia the process may still be seen, the animals pulling the drag in a circle through the heap of grain; and in Italy, the method of treading out by horses was in use up to a comparatively recent date. 101 The verb ajloaw to tread, occurring only here, ver. 10, and 1 Timothy v. 18, is etymologically related to alwn halon, threshing-floor (see on Matt. iii. 12), which also means the disk of the sun or moon, or a halo, thus implying the circular shape of the floor. Dr. Thomson says: "The command of Moses not to muzzle the ox that treadeth out the corn is literally obeyed to this day by most farmers, and you often see the oxen eating from the floor as they go round. There are niggardly peasants, however, who do muzzle the ox" ("The Land and the Book"). This custom was in strong contrast with that of Gentile farmers, who treated their laboring animals cruelly, sometimes employing inhuman methods to prevent them from eating while threshing. All students of the Egyptian monuments are familiar with the hieroglyphic inscription in a tomb at Eileithyas, one of the oldest written poems extant:

    "Thresh ye for yourselves, Thresh ye for yourselves, Thresh ye for yourselves, O oxen.

    Measures of grain for yourselves, Measures of grain for your masters."

    Doth God take care for oxen? The A.V. misses the true point of the expression. Paul, of course, assumes that God cares for the brute creation; but he means that this precept of Moses was not primarily for the oxen's sake but for man's sake. He is emphasizing the typical and spiritual meaning of the command. Render, as Rev., Is it for the oxen that God careth? 102


    Robertson's NT Word Studies

    9:9 {Thou shalt not muzzle the ox when he treadeth out the corn} (ou fimwseis boun alownta). Quotation from #De 25:4. Prohibition by ou and the volitive future indicative. fimow, to muzzle (from fimos, a muzzle for dogs and oxen), appears first in Aristophanes (_Clouds_, 592) and not again till LXX and N.T., though in the papyri also. Evidently a vernacular word, perhaps a slang word. See metaphorical use in #Mt 22:12,34. alownta is present active participle of the old verb aloaw, occurs in the N.T. only here (and verse #10) and #1Ti 5:18 where it is also quoted. It is probably derived from halos or halon, a threshing-floor, or the disc of a shield or of the sun and moon. The Egyptians according to the monuments, used oxen to thresh out the grain, sometimes donkeys, by pulling a drag over the grain. The same process may be found today in Andalusia, Italy, Palestine. A hieroglyphic inscription at Eileithyas reads:

    "Thresh ye yourselves, O oxen, Measures of grain for yourselves, Measures of grain for your masters."

    Note me melei expects the negative answer, impersonal verb with dative and genitive cases (qeoi, God, bown, oxen). {Altogether} (pantws). But here probably with the notion of doubtless or assuredly. The editors differ in the verse divisions here. The Canterbury Version puts both these questions in verse #10, the American Standard the first in verse #9, the second in verse #10.



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