1 Corinthians 9:9

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1 Corinthians 9:9 in Multiple Translations

Berean Standard Bible BSB

For it is written in the Law of Moses: “Do not muzzle an ox while it is treading out the grain.” Is it about oxen that God is concerned?

King James Version KJV

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?

American Standard Version ASV

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,

Bible in Basic English BBE

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?

Free Bible Version FBV

In the law of Moses it's written, “Don't muzzle the ox when it's threshing out the grain.” Was God just thinking about oxen?

Geneva Bible 1599 GNV

For it is written in the Lawe of Moses, Thou shalt not mussell the mouth of the oxe that treadeth out the corne: doeth God take care for oxen?

Young's Literal Translation YLT

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?

World English Bible WEB

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,

Noah Webster Bible WBS

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?

Douay-Rheims 1899 DRV

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?

Translation for Translators T4T

Moses wrote in one of those laws, “While an ox is threshing grain, you must not tie its mouth shut so that it cannot eat the grain.” ◄God was not only concerned about oxen when he gave that law./Was God only concerned about oxen when he gave that law?► [RHQ]

Plain English Version PEV

You see, a long time ago, God gave Moses this law, “If you get an animal to work for you, you have to let that animal eat something while it works.” That is the law. And listen, God wasn’t just thinking about animals when he gave Moses that law.

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Berean Amplified Bible — 1 Corinthians 9:9

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

1 Corinthians 9:9 Interlinear (Deep Study)

BIB

GRK εν γαρ τω μωυσεως νομω γεγραπται ου φιμωσεις βουν αλοωντα μη των βοων μελει τω θεω

εν en G1722 in/on/among Prep

γαρ gar G1063 for Conj

τω ho G3588 the/this/who Art-DSM

μωυσεως Mōusēs, Mōsēs G3475 Moses Noun-GSM

νομω nomos G3551 law Noun-DSM

γεγραπται graphō G1125 to write Verb-RPI-3S

ου ou G3756 no Particle-N

φιμωσεις phimoō G5392 to muzzle Verb-FAI-2S

βουν bous G1016 ox Noun-ASM

αλοωντα aloaō G248 to thresh Verb-PAP-ASM

μη mē G3361 not Particle-N

των ho G3588 the/this/who Art-GPM

βοων bous G1016 ox Noun-GPM

μελει melō G3199 to concern Verb-PAI-3S

τω ho G3588 the/this/who Art-DSM

θεω theos G2316 God Noun-DSM

Greek Word Study

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Greek Word Reference — 1 Corinthians 9:9

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

τω ho G3588 "the/this/who" Art-DSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

μωυσεως Mōusēs, Mōsēs G3475 "Moses" Noun-GSM

Moses was the Hebrew lawgiver, who received the Ten Commandments from God. He is mentioned in Matthew 8:4 and 17:3-4. Moses is a key figure in the Bible.

Definition: Μωυσῆς (Μωϋσῆς, T; Μωσῆς, Rec.), -έως, dative - (as LXX: Exo.5:20, al.), and -εῖ, accusative -ῆν (ac LXX) and -έα (Luk.16:29 only) (Heb. מֹשֶׁה), Moses: Mat.8:4 17:3-4, al.; νόμος Μωυσέως, Luk.2:22 24:44, Jhn.7:23, Act.13:39 15:5 28:23, 1Co.9:9, Heb.10:28; by meton., of the books of Moses, Luk.16:29 24:27, Act.15:21, 2Co.3:15 (AS)

Usage: Occurs in 79 NT verses. KJV: Moses See also: 1 Corinthians 9:9; John 5:45; Hebrews 3:2.

νομω nomos G3551 "law" Noun-DSM

The Greek word for law, referring to a set of rules or regulations, such as Moses' law or the law of Christ in Galatians 6:2.

Definition: νόμος, -ου, ὁ (νέμω, to deal out, distribute), [in LXX chiefly for תּוֹרָה, also for חֻקָּה, etc. ;] that which is assigned, hence, usage, custom, then law; in NT (only in Mt, Jo, Ja, and the Lucan and Pauline bks.); __1. of law in general: Rom.3:27 5:13b; pl., of divine laws, Heb.8:10 10:16; ὁ ν. τ. Χριστοῦ, Gal.6:2; (τ.) ἐλευθερίας, Jas.1:25 2:12; βασιλικιός (Hort., in l.; Deiss., LAE, 267:3), Jas.2:8. __2. Of a force or influence impelling to action: Rom.7:21, 23a, 25 8:2. __3. Of the Mosaic law: Mat.5:18, Luk.2:27, Jhn.1:17, Act.6:13, Rom.2:15, 1Co.9:8, 1Ti.1:8, Heb.7:19; al.; Μωυσέως, Luk.2:22, Jhn.7:23, Act.15:5, al.; κυρίου, Luk.2:39; κατὰ τὸν ν., Act.22:12, Heb.7:5 9:22. __4. As printed, Abbott-Smith mistakenly numbers this as 3.Anarthrous (Bl, §46, 8; ICC on Rom.2:12, 13), νόμος, __(a) of law in general: Rom.2:12, 14b 3:20, 21 4:15, al.; __(b) of the Mosaic law in its quality as law: Rom.2:14a 5:20 10:4, Gal.2:19, al.; οἱ ἐκ ν., Rom.4:14; ὑπὸ νόμον, 1Co.9:20, Gal.4:5; ν. πράσσειν (πληροῦν), Rom.2:25 13:8. __5. Of Christian teaching: ν. πίστεως, Rom.3:27; τ. Χριστοῦ, Gal.6:2. __6. By meton., of the books which contain the law; __(a) of the Pentateuch: Mat.12:5, Jhn.1:45, al.; ὁ ν. καὶ οἱ προφῆται, Mat.5:17, Luk.16:16, al.; ὁ ν. καὶ προφῆται κ. ψαλμοί, Luk.24:44. __(b) of the OT Scriptures in general (as Heb. תּוֹרָה): Jhn.10:34 12:34 15:25, 1Co.14:21, al. (AS)

Usage: Occurs in 157 NT verses. KJV: law See also: 1 Corinthians 7:39; John 7:51; Hebrews 7:5.

γεγραπται graphō G1125 "to write" Verb-RPI-3S

This verb means to write or record something, like in John 8:6 where Jesus writes on the ground. It can also mean to describe or express something in writing, as seen in Luke 1:63 and Galatians 6:11.

Definition: γράφω, [in LXX chiefly for כּתב ]; __1. to scrape, graze (Hom.), and later (Hdt.) to sketch, draw. __2. to write; __(a) of forming or tracing letters on writing material: Jhn.8:[6], Gal.6:11, 2Th.3:17; __(b) to express in writing, commit to writing, record: Luk.1:63, Jhn.19:21, 22 Rev.1:11, 19 al.; of scripture as a standing authority (Deiss., BS, 112ff.), γέγραπται, it stands written (Luther), Mat.4:4, Mrk.7:6, Luk.4:8, Rom.1:17, 1Co.1:31, al.; id. before ἐν, Mrk.1:2, Act.1:20, al.; with accusative, to write of: Jhn.1:46, Rom.10:5; before περί, Mat.26:24, Mrk.14:21, Jhn.5:46; al.; with dative (WM, §31, 4), Luk.18:31; id. before ἵνα (M, Pr., 207f.), Mrk.12:19, Luk.20:28; κατὰ τ. γεγραμμένον, 2Co.4:13; γεγραμμένον ἐστί, Jhn.2:17; ἐγράφη, Rom.4:24; ἐπ᾽ αὐτῷ γεγραμμένα, Jhn.12:16; __(with) of writing directions or information, with dative of person(s): Rom.15:15, 2Co.7:12, al.; __(d) of that which contains the record or message: βιβλίον, Mrk.10:4, Jhn.21:25, Rev.5:1; τίτλον, Jhn.19:19; ἐπιστολήν, Act.23:25; ἐντολήν, Mrk.10:5 (cf. ἀπο-, ἐγ-, ἐπι-, κατα-, προ-). (AS)

Usage: Occurs in 183 NT verses. KJV: describe, write(-ing, -ten) See also: 1 Corinthians 1:19; Luke 1:63; 1 Peter 1:16.

ου ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

φιμωσεις phimoō G5392 "to muzzle" Verb-FAI-2S

To muzzle means to silence or restrain someone, like putting a muzzle on an animal. In the Bible, it appears in 1 Corinthians 9:9 and 1 Timothy 5:18. Jesus also used it to silence demons in Matthew 22:12 and Mark 1:25.

Definition: φιμόω, -ῶ (φιμός, a muzzle), [in LXX: Deu.25:4 (חָסַם), Dan LXX Su 1:61, 4Ma.1:35 א R * ;] to muzzle: 1Co.9:9, 1Ti.5:18" (LXX) ; metaphorically, to put to silence: with accusative of person(s), Mat.22:34, 1Pe.2:15; pass., to be silenced, silent: Mat.22:12, Mrk.1:25 4:39, Luk.4:35.† (AS)

Usage: Occurs in 8 NT verses. KJV: muzzle See also: 1 Corinthians 9:9; Mark 1:25; 1 Peter 2:15.

βουν bous G1016 "ox" Noun-ASM

An ox refers to a large animal like a cow, as seen in Luke 13:15 and 1 Timothy 5:18. This word is used to describe domesticated cattle. It is translated as 'ox' in the KJV.

Definition: βοῦς, βοός, ὁ, ἡ, [in LXX chiefly for בָּקָר ;] an ox, a cow: Luk.13:15 14:5, 19 Jhn.2:14, 15 1Co.9:9" (LXX), 1Ti.5:18.† (AS)

Usage: Occurs in 7 NT verses. KJV: ox See also: 1 Corinthians 9:9; John 2:15; Luke 14:19.

αλοωντα aloaō G248 "to thresh" Verb-PAP-ASM

To thresh means to separate grain from its husk, as seen in 1 Corinthians 9:9 and 1 Timothy 5:18, where Paul uses this term to describe hard work.

Definition: ἀλοάω, -ῶ (ἅλως, see: ἅλων; and cf. MM, VGT, see word), [in LXX chiefly for דּוּשׁ ;] to thresh: 1Co.9:9 9:13; 1Ti.5:18.† (AS)

Usage: Occurs in 3 NT verses. KJV: thresh, tread out the corn See also: 1 Corinthians 9:9; 1 Corinthians 9:10; 1 Timothy 5:18.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

των ho G3588 "the/this/who" Art-GPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

βοων bous G1016 "ox" Noun-GPM

An ox refers to a large animal like a cow, as seen in Luke 13:15 and 1 Timothy 5:18. This word is used to describe domesticated cattle. It is translated as 'ox' in the KJV.

Definition: βοῦς, βοός, ὁ, ἡ, [in LXX chiefly for בָּקָר ;] an ox, a cow: Luk.13:15 14:5, 19 Jhn.2:14, 15 1Co.9:9" (LXX), 1Ti.5:18.† (AS)

Usage: Occurs in 7 NT verses. KJV: ox See also: 1 Corinthians 9:9; John 2:15; Luke 14:19.

μελει melō G3199 "to concern" Verb-PAI-3S

To concern means to be of interest or importance to someone, and is often used impersonally, as in 1 Corinthians 7:21 and Mark 4:38.

Definition: μέλω [in LXX: Job.22:3 (חֵפֶץ), Tob.10:5, Wis.12:13, 1Ma.14:42-43 * ;] __1. intrans., to be an object of care, be a care; commonly in third of person(s): with dative of person(s), Act.18:17; very frequently impers., 1Co.7:21; before ὅτι, Mrk.4:38, Luk.10:40; with genitive of thing(s) (as frequently in Att..), 1Co.9:9; before περί, Mat.22:16, Mrk.12:14, Jhn.10:13 12:6, 1Pe.5:7. __2. Trans., in act. and mid., to care for (not in LXX or NT).† (AS)

Usage: Occurs in 9 NT verses. KJV: (take) care See also: 1 Corinthians 7:21; John 12:6; 1 Peter 5:7.

τω ho G3588 "the/this/who" Art-DSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

θεω theos G2316 "God" Noun-DSM

This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.

Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

Study Notes — 1 Corinthians 9:9

Show Verse Quote Highlights

Context
Cross References
1 Corinthians 9:9 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Corinthians 9:9
Jamieson-Fausset-Brown on 1 Corinthians 9:9
Matthew Poole's Commentary on 1 Corinthians 9:9
Trapp's Commentary on 1 Corinthians 9:9
Ellicott's Commentary on 1 Corinthians 9:9
Adam Clarke's Commentary on 1 Corinthians 9:9
Cambridge Bible on 1 Corinthians 9:9
Barnes' Notes on 1 Corinthians 9:9
Whedon's Commentary on 1 Corinthians 9:9
Sermons on 1 Corinthians 9:9

Context — The Rights of an Apostle

7Who serves as a soldier at his own expense? Who plants a vineyard and does not eat of its fruit? Who tends a flock and does not drink of its milk? 8Do I say this from a human perspective? Doesn’t the Law say the same thing?

9For it is written in the Law of Moses: “Do not muzzle an ox while it is treading out the grain.” Is it about oxen that God is concerned?

10Isn’t He actually speaking on our behalf? Indeed, this was written for us, because when the plowman plows and the thresher threshes, they should also expect to share in the harvest. 11If we have sown spiritual seed among you, is it too much for us to reap a material harvest from you?

Cross References

	Reference	Text (BSB)
1	Deuteronomy 25:4	Do not muzzle an ox while it is treading out the grain.
2	1 Timothy 5:18	For the Scripture says, “Do not muzzle an ox while it is treading out the grain,” and, “The worker is worthy of his wages.”
3	Psalms 104:27	All creatures look to You to give them their food in due season.
4	Jonah 4:11	So should I not care about the great city of Nineveh, which has more than 120,000 people who cannot tell their right hand from their left, and many cattle as well?”
5	Psalms 145:15–16	The eyes of all look to You, and You give them their food in season. You open Your hand and satisfy the desire of every living thing.
6	Psalms 147:8–9	who covers the sky with clouds, who prepares rain for the earth, who makes grass to grow on the hills. He provides food for the animals, and for the young ravens when they call.
7	Luke 12:24–28	Consider the ravens: They do not sow or reap, they have no storehouse or barn; yet God feeds them. How much more valuable you are than the birds! Who of you by worrying can add a single hour to his life? So if you cannot do such a small thing, why do you worry about the rest? Consider how the lilies grow: They do not labor or spin. Yet I tell you, not even Solomon in all his glory was adorned like one of these. If that is how God clothes the grass of the field, which is here today and tomorrow is thrown into the furnace, how much more will He clothe you, O you of little faith!
8	Deuteronomy 22:1–4	If you see your brother’s ox or sheep straying, you must not ignore it; be sure to return it to your brother. If your brother does not live near you, or if you do not know who he is, you are to take the animal home to remain with you until your brother comes seeking it; then you can return it to him. And you shall do the same for his donkey, his cloak, or anything your brother has lost and you have found. You must not ignore it. If you see your brother’s donkey or ox fallen on the road, you must not ignore it; you must help him lift it up.
9	Numbers 22:28–35	Then the LORD opened the donkey’s mouth, and she said to Balaam, “What have I done to you that you have beaten me these three times?” Balaam answered the donkey, “You have made a fool of me! If I had a sword in my hand, I would kill you right now!” But the donkey said to Balaam, “Am I not the donkey you have ridden all your life until today? Have I ever treated you this way before?” “No,” he replied. Then the LORD opened Balaam’s eyes, and he saw the angel of the LORD standing in the road with a drawn sword in his hand. And Balaam bowed low and fell facedown. The angel of the LORD asked him, “Why have you beaten your donkey these three times? Behold, I have come out to oppose you, because your way is perverse before me. The donkey saw me and turned away from me these three times. If she had not turned away, then by now I would surely have killed you and let her live.” “I have sinned,” Balaam said to the angel of the LORD, “for I did not realize that you were standing in the road to confront me. And now, if this is displeasing in your sight, I will go back home.” But the angel of the LORD said to Balaam, “Go with the men, but you are to speak only what I tell you.” So Balaam went with the princes of Balak.
10	Deuteronomy 5:14	but the seventh day is a Sabbath to the LORD your God, on which you must not do any work—neither you, nor your son or daughter, nor your manservant or maidservant, nor your ox or donkey or any of your livestock, nor the foreigner within your gates, so that your manservant and maidservant may rest as you do.

1 Corinthians 9:9 Summary

The verse from 1 Corinthians 9:9 talks about not muzzling an ox while it works, which is a law from the book of Deuteronomy 25:4. This law is used by the Apostle Paul to explain that just like the ox should benefit from its work, those who work in serving others, especially in sharing the Gospel, should also be supported by those they serve, as seen in 1 Corinthians 9:7-8. This principle reminds us that those who minister should be cared for, much like an ox is allowed to eat from the grain it treads, and it reflects a broader biblical teaching about fairness and support, as Jesus taught in Matthew 10:10. By applying this principle, we can ensure that those who serve are not left without support, just as the ox is not muzzled.

Frequently Asked Questions

What does the Bible mean by not muzzling an ox while it is treading out the grain?

This law, found in Deuteronomy 25:4, is about allowing animals to benefit from their work, and in this context, the Apostle Paul uses it to illustrate that those who work in ministry should also benefit from their labor, as seen in 1 Corinthians 9:7-8 and supported by the principle in Leviticus 19:13.

Is God really concerned about oxen?

While God does care about all of His creation, the question posed in 1 Corinthians 9:9 suggests that the law about not muzzling an ox is primarily about illustrating a principle for human relationships and ministry, as Paul explains in the following verses, particularly in 1 Corinthians 9:10-11.

How does this verse relate to ministry and those who serve in it?

The principle behind not muzzling an ox is applied by Paul to those who minister the Gospel, implying that they should be supported by those they serve, just as an ox is allowed to eat from the grain it treads, a concept also supported by Jesus' teaching in Matthew 10:10.

What does it mean for something to be written 'for us' in the context of Scripture?

When Paul says that the Law was written 'for us' in 1 Corinthians 9:10, he means that the principles and teachings of the Old Testament have application and relevance for believers today, as they provide wisdom, guidance, and examples for living a life of faith, as emphasized in Romans 15:4.

Reflection Questions

How can I apply the principle of not muzzling the ox in my own life and ministry, ensuring that those who serve are properly supported and cared for?
What are some ways that I can practically support those who are ministering to me and my community, reflecting the principle found in this verse?
In what ways does the concept of not muzzling the ox speak to the relationship between those who labor in spiritual work and those who benefit from it, and how can this improve my attitude towards giving and support?
How does understanding that Scripture has practical applications for us today, as seen in 1 Corinthians 9:10, change my approach to reading and living out the Bible?

Gill's Exposition on 1 Corinthians 9:9

For it is written in the law of Moses,.... Deuteronomy 25:4 Thou shalt not muzzle the mouth of the ox that treadeth out the corn.

Jamieson-Fausset-Brown on 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? Ox that treadeth out the corn (Deuteronomy 25:4).

Matthew Poole's Commentary on 1 Corinthians 9:9

Art being not so improved formerly as now, nor in all places as in some places; they were wont anciently, both in the land of Judea, and since in Greece, and (as is said) at this day in some places of France, to tread out their corn by the feet of oxen: and by the law of Moses, , it should seem that some too covetous persons would muzzle the mouths of their oxen, that while they trod out the corn, they might eat none of it; which God, looking upon as an act of cruelty or unmercifulness, forbade his ancient people the Jews. Now, saith the apostle: Doth God take care for oxen? That is, more for oxen than for ministers or men? For God doth take care for oxen, he preserveth both man and beast; he takes care, as our Saviour elsewhere teacheth us, for the sparrows, for the fowls of the air, for the grass of the field, and therefore for oxen, which are a degree of creatures more noble: but by the same reason we must conclude, that he taketh a greater care for men, especially such as he employeth in his more immediate service.

Trapp's Commentary on 1 Corinthians 9:9

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? Ver. 9. Doth God take care for oxen?] He doth, doubtless, John 4:11; he preserveth man and beast; he heareth the young ravens that cry to him only by implication. Doth he not then much more take care for men, for ministers? The Hebrews have a proverb, Bos debet edere ex tritura sua, The ox should eat of the grain he treadeth out. But today, by slight or might, they so muzzle the poor labouring ox that they make an ass of him, saith one. In many places they allow him nothing but straw, for treading out the grain; and so much straw as themselves please, saith another. Do they not now go about to deal by Christ’ s faithfulest servants, as those Grecians did, that put an engine about their servants’ neck (called πανσικοπη) which reached down to their hands, that they might not so much as lick of the meal, when they were sifting it (Dr Stoughton.) It was long since complained about, that many dealt by their ministers as carriers do by their horses, they laid heavy burdens upon them, and then hung bells about their necks: hard work and good words they shall have; but easy commons and slight wages; as if they were of the chameleon kind, and could live by air, &c. The statute of mortmain provided that men should give no more to the Church, but now tempera mutantur. Let it control be changed. The figurative use is often based on the notion that the ‘ dead hand’ means the posthumous control exercised by the testator over the uses to which the property is to be applied. �D

Ellicott's Commentary on 1 Corinthians 9:9

(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.

Adam Clarke's Commentary on 1 Corinthians 9:9

Verse 9. Thou shalt not muzzle the mouth of the ox] See this largely explained in Clarke's note on "Deuteronomy 25:4". 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.

Cambridge Bible on 1 Corinthians 9:9

9. Doth God take care for oxen?] Luther and Estius are here fully of one mind against those who suppose the Apostle to mean that God does not care for oxen. “God cares for all,” says the former, and the latter gives proofs of this care from Holy Writ, for example, Psalms 36:6; Psalms 147:9. But the precepts of the law were illustrations of general principles which extended far beyond the special precepts contained in it. Such a precept was that in Exodus 23:19, ‘Thou shalt not seethe a kid in his mother’s milk,’ cf. Exodus 34:26; Deuteronomy 14:21, which had in view the general principle of the cultivation of a spirit of humanity. As an instance of the superior humanity of the Jewish law, Dean Stanley mentions the fact that “the Egyptians had an inscription, still extant, to this effect,” and that in Greece there was a proverb, “the ox on the heap of corn,” to describe a man in the midst of plenty which he could not enjoy. In this and many other instances we have to bear in mind that ‘the letter killeth, but the spirit giveth life.’ St Paul applies this passage from the Old Testament in an exactly similar manner in 1 Timothy 5:18. It occurs in Deuteronomy 25:4.

Barnes' Notes on 1 Corinthians 9:9

For it is written - Deuteronomy 25:4. In the law of Moses - See the note at Luke 24:44. Thou shalt not muzzle the mouth ... - To muzzle means, “to bind the mouth; to fasten the mouth to prevent eating or biting” - Webster.

Whedon's Commentary on 1 Corinthians 9:9

9. Doth God take care for oxen—This passage we have lately seen quoted in a beautiful sermon on tenderness to brutes (by a “liberal” Christian preacher) as inhuman language.

Sermons on 1 Corinthians 9:9

	Sermon	Description
	Muzzled Christians by David Wilkerson	In this sermon, the speaker shares a personal story about neglecting his children and realizing the importance of giving them attention. He then relates this to the parable of the
	(Revelation) the Scene in Heaven by Willie Mullan	In this sermon, the speaker discusses the importance of working diligently and being fully committed to serving God. He refers to the six wings of the heavenly creatures mentioned
	Gift of a Pastor by Denny Kenaston	In this sermon, the preacher emphasizes the importance of listening to the word of God with a sincere and open heart. He highlights that our attitude towards the preacher can influ
	Tent Making 1 Cor 9 by George Verwer	In this sermon, the speaker emphasizes the importance of following five principles in preaching the word of God. These principles include being enthusiastic, learning the product t
	Studies in 1 Timothy-05 1 Timothy-5 by William MacDonald	The sermon transcript discusses various instructions given by Paul to Timothy on how to behave towards different classes in the Christian family. It begins by addressing the old an
	Reason for Our Hope 1 by Peter Maiden	In this sermon, the preacher emphasizes the power and significance of the word of God. He describes it as quick, powerful, and sharper than any two-edged sword, capable of penetrat
	(Through the Bible) Galatians 5-6 by Chuck Smith	In this sermon, the preacher emphasizes the dangers of modern conveniences that distract us from our relationship with God. He warns against wasting time on TV shows and fantasies