James 5:16

An Exegetical Study of James 5:16b: The Significance of ἐνεργουμένη

This exegetical study of James 5:16b is based on a b-greek discussion from May 12, 2003. The initial inquiry proposed an interpretation of the phrase πολυ ισξυει δεησισ δικαιου ενεργουμενη, specifically asking if ἐνεργουμένη could signify that “the prayer of a righteous man avails much because he energizes it (with action),” thereby taking the participle as a reason or cause attributed to the righteous individual.

The main exegetical issue under consideration is the precise grammatical function and semantic force of the present middle/passive participle ἐνεργουμένη (energoumenē) as it relates to the noun δέησις (deēsis, “prayer”) and the genitive adjective δικαίου (dikaiou, “of a righteous person”). The core debate centers on whether the righteous person is the agent who makes the prayer effective, or if the prayer itself is inherently active or made effective by another agent (e.g., God). This distinction carries significant implications for understanding the nature of efficacious prayer within the epistle of James.

πολύ ἰσχύει δέησις δικαίου ἐνεργουμένη (Nestle 1904)

Key differences with SBLGNT (2010):

• For James 5:16b, the SBLGNT (2010) renders the text as: πολύ ἰσχύει δέησις δικαίου ἐνεργουμένη. There are no significant textual differences in this specific phrase between Nestle 1904 and SBLGNT 2010.

Textual Criticism (NA28): The NA28 critical text, like its predecessors, presents no significant textual variants for the phrase πολύ ἰσχύει δέησις δικαίου ἐνεργουμένη. The reading is consistently attested across major manuscript traditions, indicating a high degree of textual certainty for these words.

Lexical Notes (KITTEL, BDAG):

• πολύ (polu): An adverb meaning “much,” “greatly,” or “to a great extent.” It intensifies the verb ἰσχύει.
• ἰσχύει (ischyei): Third person singular present active indicative of ἰσχύω, meaning “to be strong,” “to be powerful,” “to prevail,” or “to avail.” It denotes the inherent capability or effectiveness of the prayer.
• δέησις (deēsis): A feminine noun meaning “prayer” or “entreaty.” BDAG defines it as “prayer, supplication.”
• δικαίου (dikaiou): The genitive singular of the adjective δίκαιος, meaning “righteous.” It modifies δέησις, indicating that the prayer is “of a righteous person.”
• ἐνεργουμένη (energoumenē): This is the crucial term. It is a present middle/passive participle, nominative feminine singular, agreeing in case, gender, and number with δέησις.
  • KITTEL (Theological Dictionary of the New Testament, vol. 2, pp. 735-738, s.v. “ἐνεργέω”): Discusses ἐνεργέω (energeō) as denoting “to work,” “to be at work,” “to produce,” “to effect.” When used in the middle or passive voice, as here, ἐνεργοῦμαι can mean “to be worked,” “to be made operative,” “to be effective,” or “to be at work.” Kittel highlights that in the passive/middle, especially in the NT, divine agency is often implied. It suggests that something “is acted upon” or “is made effective” by an outside force, often God.
  • BDAG (A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed., s.v. “ἐνεργέω”): Provides several definitions: (1) “to be active, work, operate, be effective,” frequently with God as the subject (e.g., 1 Cor 12:6, Phil 2:13). (2) “to display one’s effectiveness, be at work, operate, function,” often of abstract qualities (e.g., Gal 5:6; Eph 3:20). For the middle/passive ἐνεργουμένη, it can mean “being made effective,” “being active,” or “exercising power.” The choice between a passive sense (“being acted upon/energized by God”) and a middle sense (“being active/effective of itself”) is pivotal for interpretation here.

Translation Variants with Grammatical & Rhetorical Analysis

The initial suggestion, interpreting ἐνεργουμένη as a causal participle meaning “because he (the righteous man) energizes it,” encounters a significant grammatical objection. The participle ἐνεργουμένη is in the nominative feminine singular, agreeing with δέησις (also nominative feminine singular). This grammatical agreement indicates that the *prayer* is the subject of the participle’s action, not the “righteous person” (δικαίου), which is in the genitive case. Therefore, the righteous person does not “energize” the prayer in this grammatical construction; rather, the prayer itself is described by the participle.

As a circumstantial participle, ἐνεργουμένη describes the circumstance, manner, or quality of the prayer of a righteous person. The ambiguity lies in whether it should be understood in a passive sense (“being acted upon/energized by God”) or a middle sense (“being active/effective”).

• Passive Interpretation: If taken as passive, the phrase would imply that the prayer “is made effective” or “is energized” by an external agent, most likely God. This emphasizes divine enablement as the source of the prayer’s power. Rhetorically, this highlights God’s sovereignty and responsiveness to the prayers of the righteous.
• Middle Interpretation: If understood in the middle voice, the participle describes the prayer as “being actively at work” or “being effective in itself.” This emphasizes the prayer’s inherent spiritual dynamism or efficacy once offered. Rhetorically, this underscores the potent nature of prayer when offered from a state of righteousness.

Many English translations opt for an adjectival rendering like “effective” or “earnest,” which captures the sense of a prayer that is not merely uttered but is actively engaged and capable of producing results, without explicitly delineating passive or middle voice agency. The rhetorical force of James 5:16b, regardless of the nuanced translation, is to affirm the profound power and efficacy of the prayer of a righteous individual.

Conclusions and Translation Suggestions

Grammatically, ἐνεργουμένη modifies δέησις, asserting a characteristic or state of the prayer itself. The semantic range of ἐνεργέω in the middle/passive voice in the New Testament strongly suggests either divine enablement (“being made effective”) or the active operation/potency of the subject (“being effective/active”). In this context, both interpretations align with the broader theological understanding of prayer’s efficacy in James, where the emphasis is on the prayer’s powerful impact.

Based on this analysis, the following translation suggestions are offered:

1. Focus on divine enablement (passive voice): “The prayer of a righteous person, being empowered by God, avails much.”
   This translation emphasizes that the effectiveness of the prayer is not solely intrinsic but is activated or made potent through divine intervention, aligning with common NT usage of ἐνεργέω in the passive/middle.
2. Focus on the prayer’s active efficacy (middle voice): “The prayer of a righteous person, when it is actively at work, avails much.”
   This rendering highlights the dynamic and operative nature of the prayer itself, suggesting it is not a passive request but an active spiritual force.
3. Common idiomatic translation (adjectival sense): “The earnest prayer of a righteous person avails much.”
   This widely adopted translation captures the sense of a prayer that is not merely routine but is fervently engaged and therefore effective, encompassing both the active nature of the prayer and its resultant power.