1. absolutely,

a. to work, labor, do work: it is opposite to inactivity or idleness, Luke 13:14; John 5:17; John 9:4; 2 Thessalonians 3:10; with addition of ταῖς χερσί, 1 Corinthians 4:12; 1 Thessalonians 4:11; with the accusative of time: νύκτα καί ἡμέραν, 2 Thessalonians 3:8 (but L text T Tr WH the genitive, as in 1 Thessalonians 2:9 (see ἡμέρα, 1 a.); cf. Winer's Grammar, § 30, 11 and Ellic. on 1 Timothy 5:5); with the predominant idea of working for pay, Matthew 21:28 (ἐν τῷ ἀμπελῶνι); Acts 18:3; 1 Corinthians 9:6; 2 Thessalonians 3:12; according to the conception characteristic of Paul, ὁ ἐργαζόμενος he that does works conformed to the law (Germ.der Werkthatige): Romans 4:4f.

b. to trade, to make gains by trading, (cf. our do business): ἐν τίνι, with a thing, Matthew 25:16 (often so by Demosthenes).

2. transitive,

a. (to work, i. e.) to do, work out: τί, Colossians 3:23; 2 John 1:8 (with which (according to reading of L T Tr text) cf. 1 Corinthians 15:58 end); μηδέν, 2 Thessalonians 3:11 ἔργον, Acts 13:41 (פֹּעַל פָּעַל, Habakkuk 1:5); ἔργον καλόν εἰς τινα, Matthew 26:10; ἐν τίνι (the dative of person (cf. Winer's Grammar, 218 (205))), Mark 14:6 (Rec. εἰς ἐμέ); ἔργα, wrought, passive, John 3:21; τά ἔργα τοῦ Θεοῦ, what God wishes to be done, John 6:28; John 9:4; τοῦ κυρίου, to give one's strength to the work which the Lord wishes to have done, 1 Corinthians 16:10; τό ἀγαθόν, (Romans 2:10); Ephesians 4:28; πρός τινα, Galatians 6:10; κακόν τίνι τί, Romans 13:10 (τινα τί is more common in Greek writings. (Kühner, § 411, 5)); τί εἰς τινα, 3 John 1:5, with the accusative of virtues or vices, (to work, i. e.) to exercise, perform, commit": δικαιοσύνην, Acts 10:35; Hebrews 11:33, (Psalm 14:2 (); Zephaniah 2:3); τήν ἀνομίαν, Matthew 7:23 (Psalm 5:6 and often in Sept.); ἁμαρτίαν, James 2:9. σημεῖον, bring to pass, effect, John 6:30; τά ἱερά, to be busied with the holy things, i. e. to administer those things that pertain to worship, which was the business of priests and among the Jews of the Levites also, 1 Corinthians 9:13; τήν θάλασσαν literally, work the sea (mare exerceo, Justin Martyr, hist. 43, 3), i. e. to be employed on (cf. do business on, Psalm 107:23) and make one's living from it, Revelation 18:17 (so of sailors and fishermen also in native Greek writings, as Aristot. probl. 38, 2 (p. 966{b}, 26); Dionysius Halicarnassus, Antiquities 3, 46; App. Punic. 2; (Lucian, de elect. 5; Winers Grammar, 223 (209))). to cause to exist, produce: τί, so (for R G κατεργάζεται) 2 Corinthians 7:10 L T Tr WH; James 1:20 L T Tr WH.

b. to work for, earn by working, to acquire, (cf. Germ.erarbeiten): τήν βρῶσιν, John 6:27 (χρήματα, Herodotus 1, 24; τά ἐπιτήδεια, Xenophon, mem. 2, 8, 2; Demosthenes 1358, 12; ἀργύριον, Plato, Hipp., major edition, p. 282 d.; βίον, Andocides () myst. (18, 42) 144 Bekker; θησαυρούς, Theod., Proverbs 21:6; βρῶμα, Palaeph. 21, 2; others); according to many interpreters also 2 John 1:8; but see 2 a. above. (Compare: κατεργάζομαι, περιεργάζομαι, προσεργάζομαι.)

Ergazomai (Strong’s Greek 2038) expresses purposeful, productive activity—manual labor, business transactions, spiritual service, and even divine action. Its forty-one New Testament occurrences trace a unified biblical theology of work that embraces creation, redemption, and final judgment.

Roots in Creation and the Law

Although the verb itself belongs to Koine Greek, its concept reflects the Genesis mandate: “The LORD God took the man and placed him in the Garden of Eden to work it and keep it” (Genesis 2:15). Israel’s Torah expected diligent labor (Exodus 20:9), balanced by Sabbath rest. By the first century, Jewish craftsmen and farmers modeled a work ethic that blended worship, family provision, and charity.

Usage in the Gospels

1. Kingdom Stewardship: In Matthew 25:16 the servant “put [the talents] to work and gained five more,” showing that faithful discipleship is active, risk-taking service.
2. Compassionate Deeds: In Matthew 26:10 and Mark 14:6 Jesus defends the woman who anointed Him: “She has done a beautiful work for Me,” elevating sacrificial acts above utilitarian bookkeeping.
3. Obedience and Repentance: The parable of the two sons (Matthew 21:28) contrasts mere words with the son who actually “went and worked in the vineyard,” highlighting genuine repentance.
4. Sabbath Controversies: Luke 13:14 accuses Jesus of “working” on the Sabbath, prompting His declaration that mercy fulfills the Law.
5. Johannine Emphasis: “My Father is always at His work to this very day, and I too am working” (John 5:17). Here ergazomai grounds Christ’s miracles in the ceaseless, life-giving activity of God. John 9:4 extends that urgency to disciples: “While it is daytime, we must do the works of Him who sent Me.” John 6:27 redirects human labor toward eternal reward: “Do not work for food that perishes, but for food that endures to eternal life.”

Acts and the Model of Tentmaking

Acts 18:3 depicts Paul “working” as a tentmaker with Aquila and Priscilla, legitimizing secular labor as a platform for mission. Acts 10:35 commends “the one who works righteousness,” showing that Spirit-led deeds transcend ethnic boundaries.

Pauline Theology of Vocation

• Self-Support and Example: “We labor, working with our own hands” (1 Corinthians 4:12). Paul refuses financial dependence so that the gospel remains unburdened (1 Thessalonians 2:9; 2 Thessalonians 3:8).
• Industry vs. Idleness: “If anyone is unwilling to work, he shall not eat” (2 Thessalonians 3:10). Paul confronts disorderly saints who “are not busy but busybodies” (3:11), urging them to “work quietly and eat their own bread” (3:12).
• Whole-hearted Service: “Whatever you do, work at it with your whole being, for the Lord and not for men” (Colossians 3:23). Secular tasks become worship when done unto Christ.
• Grace and Reward: Romans 4:4-5 contrasts wages “due to the one who works” with the gift of righteousness to “the one who does not work but believes,” safeguarding justification by faith while preserving the place of obedient service (Romans 2:10; 13:10).

James and Hebrews: The Fruit of Faith

James rebukes partiality: “If you show favoritism, you commit sin and are convicted by the Law as transgressors” (James 2:9). Genuine faith “works together” with deeds (James 2:22), echoing Hebrews 11:33 where heroes “worked righteousness” through faith. Ergazomai therefore unites inward belief with outward action.

Social and Ethical Dimensions

Ephesians 4:28 exhorts former thieves to “labor, performing with their own hands what is good, so that they may have something to share with the one in need.” Work funds generosity. Galatians 6:10 widens the circle: “As we have opportunity, let us work good to everyone, and especially to the family of faith.”

Eschatological Perspective

Revelation 18:17 pictures sailors who “earned their living from the sea” mourning Babylon’s fall, reminding believers that earthly commerce is temporary. Matthew 7:23 warns that those “working lawlessness” will be excluded from the kingdom, whereas Matthew 25 portrays eternal reward for servants who labored faithfully.

Historical Context

In the Greco-Roman world, manual labor was often despised by elites, yet the New Testament elevates ordinary work. House churches met in workshops; craftsmen like Lydia, Aquila, and Priscilla integrated commerce and discipleship, illustrating how ergazomai bridged marketplace and ministry.

Ministry Implications Today

• Vocation as Calling: Every legitimate occupation can serve God’s purposes.
• Integrity and Excellence: Believers mirror divine character by quality workmanship.
• Generosity: Earnings become a conduit for mercy and mission.
• Witness in the Workplace: Faithful labor opens relational doors for the gospel.
• Rest and Rhythm: Scripture’s work ethic includes Sabbath principles that guard against idolatrous toil.

Summary

Ergazomai weaves through Scripture as a thread binding creation, redemption, and consummation. Whether capturing the Father’s continual providence, the Son’s redemptive mission, the Spirit’s empowerment of the church, or the believer’s daily toil, the verb celebrates work as a gift to be stewarded for God’s glory and neighbor’s good, anticipating the final commendation, “Well done, good and faithful servant.”