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.
