James 5:16: The Force of ἐνεργουμένη in the Prayer of the Righteous
This exegetical study of James 5:16: πολὺ ἰσχύει δέησις δικαίου ἐνεργουμένη. is based on a b-greek discussion from February 23rd, 2013.
The initial query focuses on the precise semantic and grammatical force of the participle ἐνεργουμένη in James 5:16. Specifically, the discussion seeks to determine whether the participle should be understood in the middle or passive voice and how this distinction impacts the meaning of the statement regarding the prayer of a righteous person. Furthermore, the inquiry explores the rhetorical impact of the participle’s inclusion, contrasting its presence with its hypothetical omission to elucidate its contribution to the overall message of the verse.
The central exegetical issue revolves around the interpretation of ἐνεργουμένη, the present middle/passive participle of ἐνεργέω. This verb typically signifies “to be at work,” “to be effective,” or “to produce” (middle) or “to be activated,” “to be wrought,” or “to be made effective” (passive). The choice between a middle or passive understanding directly influences whether the prayer itself is perceived as inherently active and powerful, or if its efficacy is primarily attributed to an external, divine agent. This distinction carries significant theological implications for understanding the nature of prayer and divine-human interaction.
πολὺ ἰσχύει δέησις δικαίου ἐνεργουμένη. (Nestle 1904)
Key differences with SBLGNT (2010):
- No substantive differences in wording; the SBLGNT (2010) renders the verse as ΠΟΛΥ ΙΣΧΥΕΙ ΔΕΗΣΙΣ ΔΙΚΑΙΟΥ ΕΝΕΡΓΟΥΜΕΝΗ.
Textual Criticism (NA28): The Nestle-Aland 28th edition (NA28) presents the same reading as the Nestle 1904 text: Πολὺ ἰσχύει δέησις δικαίου ἐνεργουμένη. There are no significant textual variants concerning the participle ἐνεργουμένη in this verse that would alter its form or presence, indicating a stable textual tradition for this phrase.
Lexical Notes:
- BDAG (Bauer, Danker, Arndt, Gingrich): The lexicon categorizes ἐνεργέω (mid.) as “in our lit. always w. impers. subj.” and specifically glosses δέησις ἐνεργουμένη in James 5:16 as “effective prayer.” However, it also notes the scholarly debate, referencing an article by K. Clark that argues for a passive sense in many New Testament instances, including a reference to P. Armitage Robinson. BDAG’s entry for the middle voice suggests meanings like “to be in action,” “to be at work,” or “to function,” citing passages like Romans 7:5 and 2 Corinthians 1:6. The implication is that while often rendered as middle, the discussion around a potentially passive understanding is acknowledged.
- KITTEL (TDNT – Theological Dictionary of the New Testament): While not explicitly cited in the original discussion for this specific verse, the extensive entry for ἐνεργέω and its cognates in KITTEL (Vol. 2, pp. 652-653) highlights the theological nuance often associated with the verb. KITTEL emphasizes that in biblical usage, especially when referring to spiritual realities, ἐνεργέω frequently denotes an activity that is divinely initiated or empowered. The passive form ἐνεργεῖσθαι, particularly, can stress the divine agency behind the “working” or “being effective,” suggesting that a power is brought to bear or is wrought by God. This perspective lends weight to interpretations that see God as the primary energizing force behind the prayer, even when a middle form might be semantically plausible.
Translation Variants: Grammatical and Rhetorical Analysis
The pivotal interpretative challenge for James 5:16 lies in the grammatical voice and semantic force of the participle ἐνεργουμένη. The form itself is ambiguous, capable of being interpreted as either a middle or a passive participle, given that the middle and passive voices of present participles for thematic verbs often share the same morphology.
Grammatical Analysis:
- Middle Voice Interpretation: If ἐνεργουμένη is understood as middle, it would suggest that the prayer of the righteous person is actively at work, is engaged in activity, or is inherently effective. This interpretation places the efficacy within the prayer itself, or as an attribute of the prayer, implying that it “functions” or “expresses itself” powerfully. The prayer is the subject of the action, actively bringing about results. This aligns with BDAG’s direct gloss for James 5:16 as “effective prayer” and the understanding that prayer “works.”
- Passive Voice Interpretation: Alternatively, if ἐνεργουμένη is understood as passive, it implies that the prayer is made effective, is energized, or is wrought by an external agent, implicitly God. Scholars like K. Clark and P. Armitage Robinson argue for this, suggesting that the agent of ἐνεργέω in the New Testament is often a supernatural spiritual force. This interpretation emphasizes that the prayer’s power is not self-originated but rather derived from divine enablement. The nuance here is crucial: the prayer is powerful because God makes it powerful. This aligns well with the theological emphasis on divine sovereignty in prayer and aligns with KITTEL’s observations regarding divine agency for this verb.
Rhetorical Analysis:
The inclusion of ἐνεργουμένη is rhetorically significant regardless of its precise voice. If the participle were omitted, the statement would simply be “πολὺ ἰσχύει δέησις δικαίου” – “The prayer of a righteous person has great power.” While still a strong affirmation, the addition of ἐνεργουμένη adds a dynamic quality, emphasizing not just the potential power but the active manifestation or effectual working of that power. It transforms a statement of inherent potential into one of active demonstration. The participle clarifies the kind of power being referred to – not merely latent strength, but power that is engaged and produces results.
- The middle interpretation highlights the active nature of the prayer itself, portraying it as a force that is at work.
- The passive interpretation underscores the divine enablement of the prayer, showing that it is made to work by a higher power.
Both interpretations enrich the understanding of ἰσχύει (“is strong” or “has power”) by specifying the mode of that strength, making it clear that it is a power that operates and achieves. The phrase “the things of the siege were made to work” from Diodorus Siculus 13.85.2, cited in the discussion, illustrates this well, suggesting something “put into effect” or “set in operation.”
Conclusions and Translation Suggestions
Based on the lexical data and grammatical analysis, while the form of ἐνεργουμένη allows for both middle and passive interpretations, the scholarly discussion highlights a significant theological distinction. The consistent emphasis in biblical studies on divine agency in connection with ἐνεργέω, particularly in KITTEL and Clark’s argument, leans towards recognizing the underlying divine empowerment. However, popular English translations often adopt a rendering that captures the result (effectiveness) without explicitly stating the agent, thus leaning into the semantic overlap where an “actively working” prayer is also implicitly “made to work” by God.
Below are three translation suggestions, reflecting different nuances:
- “The fervent prayer of a righteous person is very powerful.” This translation, reflecting the common “effective” or “fervent” gloss, implies the active nature of the prayer, treating ἐνεργουμένη as conveying the prayer’s active efficacy or intensity. It is a dynamic equivalent that captures the outcome.
- “The prayer of a righteous person, when it is at work, has great power.” This interpretation leans towards a more explicit middle voice understanding, portraying the prayer as actively functioning or operating. It emphasizes the prayer’s active engagement and dynamism.
- “The prayer of a righteous person, when energized by God, has great power.” This rendering explicitly adopts a passive understanding of ἐνεργουμένη, emphasizing that the power of the prayer is not inherent but is imparted or activated by a divine agent. It aligns with scholarly arguments for supernatural agency.