1 Timotius 4:10

4:10 In fact this is why ¹  we work hard and struggle, ²  because we have set our hope on the living God, who is the Savior of all people, ³  especially of believers.

Matius 9:37-38

9:37 Then he said to his disciples, “The harvest is plentiful, but the workers are few. 9:38 Therefore ask the Lord of the harvest ⁴  to send out ⁵  workers into his harvest.”

Lukas 10:1-2

The Mission of the Seventy-Two

10:1 After this ⁶  the Lord appointed seventy-two ⁷  others and sent them on ahead of him two by two into every town ⁸  and place where he himself was about to go. 10:2 He ⁹  said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest ¹⁰  to send out ¹¹  workers into his harvest.

Lukas 10:7

10:7 Stay ¹²  in that same house, eating and drinking what they give you, ¹³  for the worker deserves his pay. ¹⁴  Do not move around from house to house.

Yohanes 4:38

4:38 I sent you to reap what you did not work for; others have labored and you have entered into their labor.”

Kisah Para Rasul 20:35

20:35 By all these things, ¹⁵  I have shown you that by working in this way we must help ¹⁶  the weak, ¹⁷  and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” ¹⁸ 

Roma 16:12

16:12 Greet Tryphena ¹⁹  and Tryphosa, laborers in the Lord. Greet my dear friend ²⁰  Persis, who has worked hard in the Lord.

Roma 16:1

Personal Greetings

16:1 Now I commend to you our sister Phoebe, who is a servant ²¹  of the church in Cenchrea,

Kolose 3:9

3:9 Do not lie to one another since you have put off the old man with its practices

Kolose 1:10

1:10 so that you may live ²²  worthily of the Lord and please him in all respects ²³  – bearing fruit in every good deed, growing in the knowledge of God,

Kolose 1:16

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ²⁴  whether principalities or powers – all things were created through him and for him.

Kolose 1:2

1:2 to the saints, the faithful ²⁵  brothers and sisters ²⁶  in Christ, at Colossae. Grace and peace to you ²⁷  from God our Father! ²⁸ 

Kolose 1:1

Salutation

1:1 From Paul, ²⁹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Filipi 2:16

2:16 by holding on to ³⁰  the word of life so that on the day of Christ I will have a reason to boast that I did not run in vain nor labor in vain.

Filipi 4:3

4:3 Yes, I say also to you, true companion, ³¹  help them. They have struggled together in the gospel ministry ³²  along with me and Clement and my other coworkers, whose names are in the book of life.

Filipi 4:2

4:2 I appeal to Euodia and to Syntyche to agree in the Lord.

Titus 2:6

2:6 Encourage younger men likewise to be self-controlled, ³³ 

[4:10]  ¹ tn Grk “for toward this,” denoting purpose. The conjunction “for” gives confirmation or emphasis to 1 Tim 4:8-9.

[4:10]  ² tc A number of mss (א² D 0241^vid 1739 1881 Ï latt sy co) read ὀνειδιζόμεθα (oneidizomeqa, “suffer reproach”), while the reading behind the translation (ἀγωνιζόμεθα, agwnizomeqa) is supported by א* A C F G K Ψ 33 1175 al. The reading from the verb ἀγωνίζομαι (agwnizomai) has slightly better external credentials, but this verb is found in the corpus Paulinum five other times, twice in the Pastorals (1 Tim 6:12; 2 Tim 4:7). The verb ὀνειδίζω (oneidizw) occurs only once in Paul (Rom 15:3), not at all in the Pastorals. In this instance, transcriptional and intrinsic evidence might seem to be opposed to each other. In such cases, the external evidence should be given more weight. With some hesitation, ἀγωνιζόμεθα is preferred.

[4:10]  ³ tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here in a generic sense, referring to both men and women, and is thus translated “people.”

[9:38]  ⁴ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[9:38]  ⁵ tn Grk “to thrust out.”

[10:1]  ⁶ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ⁷ tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

[10:1]  ⁸ tn Or “city.”

[10:2]  ⁹ tn Here δέ (de) has not been translated.

[10:2]  ¹⁰ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[10:2]  ¹¹ tn Grk “to thrust out.”

[10:7]  ¹² tn Here δέ (de) has not been translated.

[10:7]  ¹³ tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).

[10:7]  ¹⁴ sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.

[20:35]  ¹⁵ sn The expression By all these things means “In everything I did.”

[20:35]  ¹⁶ tn Or “must assist.”

[20:35]  ¹⁷ tn Or “the sick.” See Eph 4:28.

[20:35]  ¹⁸ sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.

[16:12]  ¹⁹ sn The spelling Tryphena is also used by NIV, NKJV, NLT; the name is alternately spelled Tryphaena (NASB, NRSV).

[16:12]  ²⁰ tn Grk “Greet the beloved.”

[16:1]  ²¹ tn Or “deaconess.” It is debated whether διάκονος (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.

[1:10]  ²² tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ²³ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:16]  ²⁴ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[1:2]  ²⁵ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ²⁶ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ²⁷ tn Or “Grace to you and peace.”

[1:2]  ²⁸ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:1]  ²⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:16]  ³⁰ tn Or “holding out, holding forth.”

[4:3]  ³¹ tn Or “faithful fellow worker.” This is more likely a descriptive noun, although some scholars interpret the word σύζυγος (suzugos) here as a proper name (“Syzygos”), L&N 42.45.

[4:3]  ³² tn Grk “in the gospel,” a metonymy in which the gospel itself is substituted for the ministry of making the gospel known.

[2:6]  ³³ tn Or “sensible.”