Hearing and Doing (James 1:23-24) – Mondays with Mounce 279

Bill Mounce on January 4th, 2016. Tagged under ,,,.

Bill Mounce

Bill is the founder and President of BiblicalTraining.org, serves on the Committee for Bible Translation (which is responsible for the NIV translation of the Bible), and has written the best-selling biblical Greek textbook, Basics of Biblical Greek, and many other Greek resources. He blogs regularly on Greek and issues of spiritual growth. Learn more about Bill's Greek resources at BillMounce.com.

Anyone involved in translation knows that it is almost impossible to hit the nail directly on the head, so to speak. We either say too little, not conveying all the information of the Greek, or we say a little too much, being too interpretive at conveying the full meaning of a sentence.

Add to that our ignorance of certain constructions, whether they be Greek or Semitic, and it is easy to see why translation is as much an art as it is a science.

I was looking at James 1:23–24 and his call to not only hear the word but to do the word. “Anyone who listens to the word but does not do what it says is like someone who looks at (κατανοοῦντι) his face (τὸ πρόσωπον τῆς γενέσεως αὐτοῦ) in a mirror and, after looking at (κατενόησεν) himself, goes away and immediately forgets what he looks like” (NIV).

First of all, κατανοέω does not simply refer to looking.
BDAG gives its semantic range as:
1. notice, observe carefully;
2. to look at in a reflective manner, consider, contemplate;
3. to think about carefully, envisage, think about, notice.
The simple “look” is simply not in its semantic range. Nevertheless, most translations say “look” (except for the NLT’s surprising “glancing,” a translation that is clearly outside the range of meaning for κατανοέω).

If a person stares intently at their own face, mulls it over, reflects on it, and then walks away, he or she will forget what their reflection was like. That is what it is like to hear God’s word but not put it into practice.

The other under-translation is a little more difficult. James doesn’t say “face”; he says τὸ πρόσωπον τῆς γενέσεως αὐτοῦ, “the face of his birth.” Granted, this is a difficult phrase to understand, and yet James could simply have said τὸ πρόσωπον αὐτοῦ; τῆς γενέσεως must have some meaning. I for one think it is best, especially when we are not sure what a word or phrase means, to find some translation and not merely omit the words. It probably means something like a “natural face,” the one you were born with, not the face you perhaps have covered up with makeup or dirt. This explains the older translation, “natural face” (KJV, NASB, ESV).

Whatever it means, certainly taking a stab at it is better than dropping it out, and then leave the rest of the exegetical process to the commentaries.
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William D. [Bill] Mounce posts about the Greek language, exegesis, and related topics on the ZA Blog. He is the author of numerous works including the recent Basics of Biblical Greek Video Lectures and the bestselling Basics of Biblical Greek. He is the general editor of Mounce’s Complete Expository Dictionary of the Old and New Testament Words. He served as the New Testament chair of the English Standard Version Bible translation, and is currently on the Committee for Bible Translation for the NIV. The Mounce Reverse-Interlinear™ New Testament is available to freely read on Bible Gateway.

Learn more about Bill’s Greek resources at BillMounce.com.

  • Kevin Subra 2 years ago

    I discovered something similar recently when translating Luke 1:37 “For with God nothing will be impossible.” Most translations render it similarly, but the subject is left out (or incorporated into “nothing”) What God is unable to do is defined clearly in the text as specifically the “rhema” of God. God is never unable to accomplish anything He utters. That word “rhema” seems to be a theme of Luke’s early chapters which is unnecessarily hidden from English translations. I agree with you, in that we should try to bring out the full meaning in some way.