1st Corinthians Chapter 9 verse 9 Holy Bible

ASV 1stCorinthians 9:9

For it is written in the law of Moses, Thou shalt not muzzle the ox when he treadeth out the corn. Is it for the oxen that God careth,
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BBE 1stCorinthians 9:9

For it says in the law of Moses, It is not right to keep the ox from taking the grain when he is crushing it. Is it for the oxen that God is giving orders?
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DARBY 1stCorinthians 9:9

For in the law of Moses it is written, Thou shalt not muzzle the ox that is treading out corn. Is God occupied about the oxen,
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KJV 1stCorinthians 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?
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WBT 1stCorinthians 9:9


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WEB 1stCorinthians 9:9

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,
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YLT 1stCorinthians 9:9

for in the law of Moses it hath been written, `thou shalt not muzzle an ox treading out corn;' for the oxen doth God care?
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Pulpit Commentary

Pulpit CommentaryVerse 9. - In the Law of Moses (Deuteronomy 25:4). He uses the same argument again in 1 Timothy 5:19. The mouth of the ox that treadeth out the corn; rather, an ox while treading out the corn. The flail was not unknown, but a common mode of threshing was to let oxen tread the corn on the threshing floor. Doth God take care for oxen? Certainly he does; and St. Paul can hardly mean to imply that he does not, seeing that tenderness for the brute creation is a distinguishing characteristic of the Mosaic legislation (Exodus 23:12, 19; Deuteronomy 22:6, 7, 10, etc.). If St. Paul had failed to perceive this truth, he must have learnt it at least from Psalm 145:15, 16; Jonah 4:11. Even the Greeks showed by their proverb that they could pity the hunger of the poor beasts of burden starving in the midst of plenty. It is, however, a tendency of all Semitic idiom verbally to exclude or negative the inferior alternative. St. Paul did not intend to say, "God has no care for oxen;" for he knew that "his tender mercies are over all his works:" he only meant in Semitic fashion to say that the precept was much more important in its human application; and herein he consciously or unconsciously adopts the tone of Philo's comment on the same passage ('De Victim Offerentibus,' ยง 1), that, for present purposes, oxen might be left out of account. The rabbinic Midrash, which gave this turn to the passage, was happier and wiser than most specimens of their exegesis. St. Paul sets the typico allegorical interpretation above the literal in this instance (comp. 1 Timothy 5:18), because he regards it as the more important. It is a specimen of the common Jewish exegetic method of a fortiori or minori ad magus. Luther's curious comment is: "God cares for all things; but he does not care that anything should be written for oxen, because they cannot read"!

Ellicott's Commentary

Ellicott's Commentary for English Readers(9) The ox that treadeth out the corn.--Better, the ox while treading out the corn. In this verse the question of the previous one is answered. The Law does say the same: "For it is written in the Law of Moses," etc. The pointed and emphatic mention of the Law of Moses would give the words great weight with Jewish opponents. On a space of hard ground called a threshing-floor the oxen were driven to and fro over the corn collected there, and thus the separation of the grain from the husk was accomplished.Doth God take care for oxen?--We must not take these and the following words as a denial of the divine regard for the brute creation, which runs through the Mosaic law and is exemplified in Jonah 4:11, but as an expression of the Apostle's belief as to the ultimate and highest object of God's love. The good which such a provision as the Law achieved for the oxen was nothing compared to the good which it accomplished for man. God did not do this simply as a provision for the ox, but to teach us men humanity--to teach us that it is a divine principle that the labourer should have his reward.