The verb aAodw to tread, occurring only here, ver. 10, and 1 Tim. v. 18, is etymologically related to d\wv halon, threshing- floor (see on Matt. iii. 12), which also means the desk of the sun or moon, or @ 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 farm- ers, who treated their laboring animals cruelly, sometimes em- ploying inhuman methods to prevent them from eating while threshing. All students of the Egyptian monuments are famil-
* A capital description of this process may be found in a lively book by Henry P. Leland, ‘‘ Americans in Rome.”
Cu. IX.] THE FIRST EPISTLE TO THE CORINTHIANS. 231
iar 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., Zs ¢t for the oxen that God careth ? *
10. Altogether (dvtws). Better, as Rev., in margin, as He doubtless doth, or, as American Rev., assuredly.
In hope (ém’ édmééu). See on Rom. viii. 21. Resting on hope. Compare Aeschylus: “ When hope has raised me up on strength (é’ adx«as) ;” 7.¢., elated me with confidence (‘‘Choe- phoroe,” 407).
He that thresheth in hope should be partaker of his hope. The text isin error here. The true reading is 0 d\o@v ém édrridt TOU petéye and he that thresheth to thresh in hope of partaking.
12. Power (éfouvc/as). Rev., correctly, right. The right to claim maintenance,
Suffer (créyouev). Tev., bear. The primary meaning is to cover. So some render ch. xiii. 7, covereth for beareth. Hence to protect by covering, as with a tight ship or roof. So Aes- chylus, of a ship: “ The wooden house with sails that keeps out (atéywv) the sea” (“Suppliants,” 126). “The tower keeps off (amrooréyer) the multitude of the enemy” (“ Seven against
*Hence Mr. Lecky is mistaken in saying: ‘‘St. Paul turned aside the precept ‘Thou shalt not muzzle,’ etc , with the contemptuous question, ‘ Doth God take care,’” etc. (‘‘ History of European Morals,” ii., 178, note).
932 WORD STUDIES IN THE NEW TESTAMENT. [Cu. IX.
Thebes,” 220). And so, to bear up against, endure. Compare ieChess. iii. 1,5.*
Hinder (éyxomiy dapev). Lit., geve hindrance. Rev., cause hindrance. °Eyxorn hindrance, only here in the New Testa- ment. Primarily, an inciseon, and so used by the physician Galen. Compare the kindred verb éyxdmrw to cut into, also oc- curring in Hippocrates in the surgical sense. In the sense of cutting into one’s way, it gets the meaning of hindrance. See Acts xxiv. 4; Rom? xv. 225 "Gal v. 7:71) Thess ii. 18; 1 Pet. iii. 7. Compare the Latin entercidere to divide, inter-rupt.
13. Minister (épyafouevor). Lit., work or perform. Never in classical Greek of being engaged in sacred rites.
Wait (srapedpevortes). Etymologically akin to mapedpos sit- ting beside. See on ch. vii. 85. Only here in the New Testa- ment.
Altar (Juovacrnpiw). See on Acts xvii. 23.
17. For if | do this thing willingly, etc. The exact line of Paul’s thought is a matter of much discussion, and must be de- termined if we are to understand the force of the several words. It appears te be as follows: He has been speaking of the fact that he preaches at his own cost. He so glories in this that he would rather die than surrender this ground of boasting. Com- pare 2 Cor. xi. 7-12; xii. 13-16. For it is the only ground of boasting that is possible to him. The preaching of the Gos- pel in itself furnishes no such ground, for one cannot boast of what he needs must do; and the necessity to preach the Gospel is laid on him under penalty of a “woe” if he refuse. He goes on to show, in two propositions, why and how there is no cause for boasting in preaching under necessity. 1. Supposing there were no necessity, but that he preached of free will, like the twelve who freely accepted the apostleship at Christ’s call, then he would rightfully have a reward, as a free man entering freely upon service ; and so would have some ground of glory- ing. 2. But supposing I became an apostle under constraint,