Labor
Labor
(properly , abad’, to work, Gr. ; also , amal’, to toil, Gr. ; and other terms). From Genesis ii, 15 (where the same word is used, A. V. “till”), we learn that man, even in a state of innocence, and surrounded by all the external sources of happiness, was not to pass his time in indolent repose. By the very constitution of his animal frame, exercise of some kind was absolutely essential to him (comp. Ecc 5:12). In Gen 3:19, labor, in its more rigorous and exhausting forms, is set forth as a part of the primeval curse, ” In the sweat of thy face thou shalt eat bread;” and doubtless there is a view of labor which exhibits it in reality as a heavy, sometimes a crushing burden (compare Gen 35:16). But labor is by no means exclusively an evil, nor is its prosecution a dishonor (comp. Psalm 103:23, 24). It is the prostration of strength, wherewith is also connected the temporary incapacity of sharing in the enjoyments of life, and not labor itself, which constitutes the curse pronounced on the fallen man. Hence we find that, in primitive times, manual labor was neither regarded as degrading nor confined to a certain class of society, but was more or less prosecuted by all. By the institution of the Sabbath, moreover, one seventh of man’s brief life was rescued from labor, and appropriated to rest of body and to that improvement of the mind which tends to strengthen, invigorate, and sustain the entire man. SEE SABBATH.
Labor was enjoined on all Israelites as a sacred duty in the fourth commandment (Exo 20:9; Deu 5:13); and the Bible entertains so high a respect for the diligent and skilful laborer, that we are told in Pro 22:29,” Seest thou a man skilled in his work, he shall stand before kings” (comp. also ibid, 10:4; 12:24,27). Among the beautiful features which grace an excellent housewife, it is prominently set forth that ” she worketh willingly with her own hands” (Pro 31:13). With such an honorable regard for labor, it is not to be wondered at that when Nebuchadnezzar carried the Jews away into captivity, he found among them a thousand craftsmen and smiths (2Ki 24:14-16; Jer 29:2). The ancient rabbins, too, regarded manual labor as most honorable, and urged it upon every one as a duty, as may be seen from the following sayings in the Talmud: “He who does not teach his son a craft is, as it were, bringing him up to robbery” (Cholin, 105); “Labor is greatly to be prized, for it elevates the laborer, and maintains him” (Chagiga, 5; Nedarim, 49, b; Baba Bathrc, 110, a). SEE HANDICRAFT.
The Hebrews, like other primitive nations, appear to have been herdsmen before they were agriculturists (Gen 4:2; Gen 4:12; Gen 4:17; Gen 4:22); and the practice of keeping flocks and herds continued in high esteem and constant observance as a regular employment and a social condition (Jdg 1:16; Jdg 4:11; Amo 7:14; Luke ii, 8). The culture of the soil came in course of time, introducing the discovery and exercise of the practical arts of life, which eventually led to those refinements, both as to processes and to applications, which precede, if they do not create, the fine arts (Gen 26:12; Gen 33:19). Agriculture, indeed, became the chief employment of the Hebrew race after their settlement in Canaan; it lay at the very basis of the constitution. both civil and religious, which Moses gave them, was held in great honor, and was carried on by the high as well as the humble in position (Jdg 6:11; 1Sa 11:5; 1Ki 19:19). No small care was bestowed on the culture of the vine, which grew luxuriously on the hills of Palestine (Isa 5:2; Isa 5:5; Mat 21:33; Num 13:24). The vintage was a season of jubilee (Jdg 9:27; Jer 25:30; Isa 16:10). The hills of Palestine were also adorned with wellcultured olive-gardens, which produced fruit useful for food, for anointing, and for medicine (Isa 17:6; Isa 24:13; Deu 24:20; Eze 27:17; 1Ki 4:25; Hos 14:6-7). Attention was also given to the culture of the fig-tree (2Ki 21:7; 1Ch 27:28), as well as of the date-palm (Lev 23:40; Jdg 1:16; Jdg 4:5; Jdg 20:33; Deu 34:3), and also of balsam (Gen 43:11; Eze 27:17; Eze 37:25; Jer 8:22). SEE AGRICULTURE.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Labor
laber (, yegha, , amal; , kopos): The word (noun and verb) denoting hard work or toil (thus in the Revised Version (British and American) of Deu 26:7; Jos 7:3; Rev 2:2) represents several Hebrew and Greek words, chiefly those above. Occasionally, as in Hab 3:17 (maaseh), it stands for fruit of labor. Sometimes, in conjunction with travail, it refers to childbirth (Gen 35:16, Gen 35:17, yaladh; compare 1Th 2:9; 2Th 3:8). Examples of the word in the ordinary sense are: of yegha, Gen 31:42; Job 39:11, Job 39:16; Psa 128:2; of amal, common in Ecc 1:3, Ecc 1:8; Ecc 2:10, Ecc 2:11, Ecc 2:18, etc.; of kopos, 1Co 15:58 (your labor is not vain, etc.); 1Th 1:3 (work of faith and labor of love; compare Heb 6:10); 1Ti 5:17 (labor in the word and in teaching). See WORK; SLAVERY.
Fuente: International Standard Bible Encyclopedia
Labor
General references
Gen 3:19; Exo 20:9-11; Exo 23:12; Exo 34:21; Lev 19:13; Deu 24:14-15; Deu 25:4; 1Co 9:9; 1Ti 5:18; Ecc 5:12; Jer 22:13; Mal 3:5; Mat 20:1-15; Luk 10:7; Act 20:35; Eph 4:28; 1Th 4:11-12; 2Th 3:7-13; Jas 5:4 Employee; Employer; Idleness; Industry; Master; Servant
Fuente: Nave’s Topical Bible
Labor
mochthos (G3449) Labor
ponos (G4192) Toil, Travail
kopos (G2873) Weariness
Mochthos is used only three times in the New Testament and in each instance is closely related to kopos (2Co 11:27; 1Th 2:9; 2Th 3:8). Etymologically, mochthos is closely related to mogis (G3425), which Curtius suggests is a dative plural, mogois, that has dropped a letter and subsided into an adverb. Mochthos is an everyday word for the type of labor that in one form or another is the lot of all of the sinful children of Adam. Some have suggested that the infinitely laborious character of labor (the varying degrees of distress that are inextricably and inescapably part of it) is not emphasized in mochthos to the same degree as in the other words of this group and that this constitutes the difference between mochthos and these words. But this is hardly the case. Phrases like polymochthos Ares (much-suffering Ares) and numerous others do not bear this out.
Three of the four times ponos is used in the New Testament are in Revelation (Rev 16:10-11; Rev 21:4). The other is in Colossians (Col 4:13), where ponos is the best reading, though there are four other readings. Ponos refers to labor that demands the greatest exertion if one is to accomplish a task. In Homer, war is always regarded as the ponos, not only of mortal warriors but also of immortal ones, even of Ares himself. Theognis refers to it as the ponos andron (toil of men). Ponos is used with deris and polemos. Ponoi is the usual word for the labors of Hercules. Less frequently they also are referred to as mochthoi. Plato used ponos with agon eschatos, nosos, kindynos, and zemia. In the Septuagint, ponos is used with odyne, mastix, and plege.The cruel bondage of the children of Israel in Egypt is their ponos (Exo 2:11). Because of this meaning it is not surprising that ponos is expressly named as having no place in the heavenly city (Rev 21:4).
Kopos, which occurs some twenty times in the New Testament, is the most frequently used of these three terms. Kopos does not refer so much to a person’s actual exertion as to the lassitude or weariness that results from extreme straining. Kopos and the verb kopio (G2872) frequently are used to designate what are (or what ought to be) the labors of the Christian ministry. When used in this way, kopos contains a word of warning for all who are so engaged.
In conclusion, “labor,” “toil” (or perhaps “travail”), and “weariness,” respectively, are the three best English translations of mochthos, ponos, and kopos.