ὅτι αὕτη ἡ διαθήκη, ἣν διαθήσομαι τῷ οἴκῳ Ισραηλ μετὰ τὰς ἡμέρας ἐκείνας, φησὶ κύριος Διδοὺς δώσω νόμους μου εἰς τὴν διάνοιαν αὐτῶν καὶ ἐπὶ καρδίας αὐτῶν γράψω αὐτούς· … καὶ τῶν ἁμαρτιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι.

“Instead, this is the covenant I will make with the house of Israel after those days”—the LORD’S declaration. “I will place My law within them and write it on their hearts… and never again remember their sin.”

Jeremiah 31:33–34 (LXX 38:33–34)

ὅτι αὕτη ἡ διαθήκη, ἣν διαθήσομαι τῷ οἴκῳ Ἰσραὴλ μετὰ τὰς ἡμέρας ἐκείνας, λέγει κύριος· διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν καὶ ἐπὶ καρδίας αὐτῶν ἐπιγράψω αὐτούς, … καὶ τῶν ἁμαρτιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι.

“But this is the covenant that I will make with the house of Israel after those days,” says the Lord: “I will put My laws into their minds, and I will write them on their hearts, … and I will never again remember their sins.”

Hebrews 8:10, 12

αὕτη ἡ διαθήκη ἣν διαθήσομαι πρὸς αὐτοὺς μετὰ τὰς ἡμέρας ἐκείνας, λέγει κύριος· διδοὺς νόμους μου ἐπὶ καρδίας αὐτῶν καὶ ἐπὶ τὴν διάνοιαν αὐτῶν ἐπιγράψω αὐτούς, καὶ τῶν ἁμαρτιῶν αὐτῶν καὶ τῶν ἀνομιῶν αὐτῶν οὐ μὴ μνησθήσομαι ἔτι.

This is the covenant that I will make with them after those days, says the Lord: I will put My laws on their hearts, and I will write them on their minds, I will never again remember their sins and their lawless acts.

Hebrews 10:16–17

Hebrews 8:10, 12 and 10:16—17 are citations of Jeremiah 38:33—34 (LXX) that display three verbal changes, although the first two are minor. Firstly, Jeremiah~38 reads Διδοὺς δώσω, while Hebrews drops the finite verb δώσω leaving only the participle. The LXX version is possibly a Hebraism (although not present in the MT) that has been ‘corrected’ in Hebrews. This participle is in any case subordinate to the prior διαθήσομαι, so the sense is essentially unaltered. Secondly, γράψω in Jeremiah is changed to ἐπιγράψω, although there appears to be little change in meaning with the addition of the preposition.^[1]

Thirdly, the familiar aorist subjunctive to future indicative change occurs with μνησθῶ and μνησθήσομαι in Heb 10:17 (NB. unchanged in 8:12). Once again the OT elements retain their perfective aspect and are cast as (explicitly) referring to the future (the future relative to, in this case, Jeremiah). In the context of Hebrews 10 this is in reference to the current state of the people of God in Christ.^[2]

Our present reality is that we are sanctified by his will, perfected forever by his one offering (Heb 10:10, 14).^[3] The citation of God’s promise in Jeremiah is a testimony of this by the Holy Spirit (10:15), leading to an exhortation to draw near to God with boldness (10:19—22). This present reality is brought about by Jesus’ establishment of the ‘new covenant’ of Jeremiah.^[4] The author therefore ensures we notice the futurity of the promise in the original context by using μνησθήσομαι, so that the theological conclusion can be drawn that the fulfilment of this promise is the present age in Christ.

[2] William L. Lane, Hebrews 9–13 (Word Biblical Commentary Series; Dallas: Word Books, 1991), 269–70. ↩

[3] Lane, Hebrews 9–13, 271. ↩

[4] Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text (NIGTC; Grand Rapids: Eerdmans, 1993), 512, 514. ↩

Fourthly, and finally, God’s work in the church is taken to be not only in line with but also the fulfilment of the OT promises made concerning Israel. New Testament authors therefore change temporal markers and viewpoint on occasion to mark what God has completed in us through Christ. The writer to the Hebrews, for example, speaks of our present standing in Christ as the new covenant, now no longer a future work but completed in Christ for us. Verbal changes of this order are indicative of a coherent and rich theology of Christ as the centre of God’s promises.

A significant example from Hebrews 8 & 10 to follow tomorrow.

These examples give some more detail concerning the continuity of God’s people.

Acts 1:20

καὶ τὴν ἐπισκοπὴν αὐτοῦ λάβοι ἕτερος·

… let another take over his position.

Psalm 109:8 (LXX 108:8)

τὴν ἐπισκοπὴν αὐτοῦ λαβέτω ἕτερος.

… let another take his position.

Acts 1:20

The verbal change we are concerned with here is from the optative mood (λάβοι) to an imperative (λαβέτω). Psalm 109 is a prayer, and thus we ought to understand the optative as a respectful request (although in the sovereignty of God, this does not necessarily mean uncertainty).^[1] Acts 1:15–20 is a recounting and commentary on Judas’ fate, applying Psalms 69 and 109 to Judas as an example of God’s enemies.^[2] Given this is a case of a posteriori theology the move along the spectrum from ‘potentiality’ to ‘actuality’ echoes the certainty with which Luke relates these events as acts according to God’s will.^[3] This is done, however, without suggesting that Judas was the primary reference of the Psalm.^[4] In doing so, however, the story concerning Jesus and those around him is connected closely to the earlier grand narrative of God’s interactions with his people.

Acts 7:5

Τῷ σπέρματί σου δώσω τὴν γῆν ταύτην.

I will give this land to your offspring.

Genesis 12:7

ὅτι πᾶσαν τὴν γῆν, ἣν σὺ ὁρᾷς, σοὶ δώσω αὐτὴν καὶ τῷ σπέρματί σου ἕως τοῦ αἰῶνος.

… for I will give you and your offspring forever all the land that you see.

Genesis 13:15

καὶ δώσω σοι καὶ τῷ σπέρματί σου μετὰ σὲ τὴν γῆν,

And to you and your offspring after you I will give the land

Genesis 17:8

καὶ δώσω σοι τὴν γῆν ταύτην καὶ τῷ σπέρματί σου μετὰ σὲ εἰς κατάσχεσιν αἰώνιον.

… and I will give this land as an eternal possession to your descendants to come.

Genesis 48:4

καὶ ἐπηγγείλατο δοῦναι αὐτῷ εἰς κατάσχεσιν αὐτὴν καὶ τῷ σπέρματι αὐτοῦ μετ᾿ αὐτόν,

… but He promised to give it to him as a possession, and to his descendants after him,

Acts 7:5

Stephen’s summary of salvation history in Acts 7 covers both this instance and the next (Acts 7:40). His reference to God’s promise of descendants who would possess the land has its source in a number of Genesis texts, all of which have God speaking to Abraham in the first person (δώσω).^[5] Stephen’s version, however, is reported speech, and consists of an aorist middle indicative and complementary aorist active infinitive. A rhetorical effect of this is that emphasis falls on God’s promise, which is held in tension with the rebelliousness of the Israelites throughout history (cf. Acts 7:17, 51). As with other instances discussed above, a change from future to aorist does not signal a change in aspect, rather a possible change in (direct) temporal reference. For Stephen, then, the promise made to Abraham had already been fulfilled. An aorist indicative-infinitive construction is entirely appropriate to emphasise the promise and the word of God, in keeping with the emphases of Stephen’s speech. It’s interesting to note Stephen’s approach to the exact words: pretty chilled.

Acts 7:40

καὶ λέγουσιν αὐτῷ Ἀνάστηθι καὶ ποίησον ἡμῖν θεούς, οἳ προπορεύσονται ἡμῶν· ὁ γὰρ Μωυσῆς οὗτος ὁ ἄνθρωπος, ὃς ἐξήγαγεν ἡμᾶς ἐξ Αἰγύπτου, οὐκ οἴδαμεν, τί γέγονεν αὐτῷ.

… and they said to him, “Come, make us a god who will go before us because this Moses, the man who brought us up from the land of Egypt—we don’t know what has happened to him!”

Exodus 32:1

λέγουσιν γάρ μοι Ποίησον ἡμῖν θεούς, οἳ προπορεύσονται ἡμῶν· ὁ γὰρ Μωυσῆς οὗτος ὁ ἄνθρωπος, ὃς ἐξήγαγεν ἡμᾶς ἐξ Αἰγύπτου, οὐκ οἴδαμεν, τί γέγονεν αὐτῷ.

They said to me, “Make us a god who will go before us because this Moses, the man who brought us up from the land of Egypt—we don’t know what has happened to him!”

Exodus 32:23

εἰπόντες τῷ Ἀαρών· ποίησον ἡμῖν θεοὺς οἳ προπορεύσονται ἡμῶν· ὁ γὰρ Μωϋσῆς οὗτος, ὃς ἐξήγαγεν ἡμᾶς ἐκ γῆς Αἰγύπτου, οὐκ οἴδαμεν τί ἐγένετο αὐτῷ.

They told Aaron: “Make us gods who will go before us. As for this Moses who brought us out of the land of Egypt, we don’t know what’s become of him.”

Acts 7:40

While the phrase echoed in Acts 7:40 is present in both Exodus 32:1 and 32:23, the latter reference should be taken as the direct antecedent based on the context of Stephen’s speech. Both Exodus 32:23 and Stephen’s summary are linked to the events immediately beforehand. Aaron has insisted that the people are evil; according to Stephen they had turned their hearts back to Egypt (Exod 32:22; Acts 7:39). The present indicative λέγουσιν in Exodus 32:23 is logically subordinate to the preceding clause (by the conjunction γάρ), so Stephen’s alteration to an aorist participle (εἰπόντες) makes the connection both syntactically and logically subordinate. Further to this, the common pragmatic use of the aorist participle is to supply antecedent information, as is the case here concerning what the people said to Aaron.^[6]

The use of the perfect forms οἴδαμεν and γέγονεν together in Exodus appears to be an instance of the historical perfect, which functions similarly to an aorist. The aspectual opposition to the aorist form lends it heightened prominence, a natural outworking of its proximate-imperfective aspectual value (In Con Campbell’s schema, the perfect tense-form is imperfective in aspect, with a spatial value of ‘heightened proximity’—so up close to the action).^[7] Γίνομαι is the only lexeme used as a historical perfect outside of the usual verbs of propulsion or introduction of discourse. Particularly in 32:1 this exclamation—‘we don’t even know what has become of him!’—forms the basis for the Israelite’s rejection of Moses’ leadership, and ultimately Yahweh himself.^[8] Stephen’s version, however, is part of a long history of Israel in which God demonstrated his faithfulness but the people were stubborn and rebellious (cf. Acts 7:51). Additionally, Stephen supplies the root reason for the people’s rebellion, namely their longing for the relative security and comfort—and idolatry—of Egypt (Acts 7:39).^[9] The people’s stated reason for their idolatry is therefore given less significance in Stephen’s discourse, and he uses the aorist form ἐγένετο to state the matter simply. Once again we see that form follows content: Israel’s spiritual poverty is shown clearly both by the content of Stephen’s narrative, and by how it is told.

1 Corinthians 5:13

ἐξαρεῖς τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν.

You must purge the evil from you.

Deuteronomy 17:7

ἐξάρατε τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν.

Put away the evil person from among yourselves.

1 Corinthians 5:13

Deuteronomy is a programmatic passage for Israel’s (future) life in the land living according to God’s law. Paul’s letter to the Corinthians is concerned with the current state of the church and the ungodliness occurring in their midst. In light of this, the future tense has been removed from this statement to be more clearly a general statement broadly applicable (and in this instance, quite specifically applicable) at the present time.^[10] In accordance with the command for Israel’s life in the land, the believing community must act to banish the incestuous man both for their own sake and for his.^[11]

[2] Darrell L. Bock, Acts (Grand Rapids: Baker Academic, 2007), 87.↩

[3] The optative and subjunctive moods are generally considered to lie more to the end of potential action, wheras the imperative and indicative are commonly associate with concrete action. These of course are generalisations, and are concepts that sit on a spectrum of ‘potentiality’/'actuality’. See Wallace, Greek Grammar, 446. ↩

[4] Peterson, The Acts of the Apostles, 125. ↩

[5] Genesis 17:8 reads διδωμι in a number of manuscripts, but the remaining textual evidence and parallels to other (textually secure) instances push for the text as given. See John William Wevers, ed., Genesis (Septuaginta: Vetus Testamentum Graecum; Göttingen: Vandenhoeck & Ruprecht, 1974), Genesis 17:8. ↩

[6] Constantine R. Campbell, Verbal Aspect and Non-Indicative Verbs: Further Soundings in the Greek of the New Testament (Studies in Biblical Greek; New York: Peter Lang, 2008), 18. ↩

[7] Constantine R. Campbell, Verbal Aspect, the Indicative Mood, and Narrative: Soundings in the Greek of the New Testament (New York: Peter Lang, 2007), 193, 199. ↩

[8] Brevard S. Childs, The Book of Exodus: A Critical, Theological Commentary (Louisville: Westminster Press, 1974), 564, 569–70. ↩

[9] Peterson, The Acts of the Apostles, 259. ↩

[10] Anthony C. Thiselton, The First Epistle to the Corinthians (Grand Rapids: Eerdmans, 2000), 417–18. ↩

[11] Gordon Fee, The First Epistle to the Corinthians (NICOT; Grand Rapids: Eerdmans, 1987), 227; David E. Garland, 1 Corinthians (Baker Exegetical Commentary on the New Testament Series; Grand Rapids: Baker Academic, 2003), 191. ↩

Thirdly (see the first and second points), this interpretation of eschatology is (again) not out of line with Scripture. The believing community are in continuity with and are part of the one Israel. Reminders of Israel’s past (e.g. Acts 7:5, 40), warnings (e.g. 1 Cor 10, although not dealt with here), and exhortations (e.g. 1 Cor 5:13) all imply positive correspondence rather than antithesis between Israel and the church.^[1] The past experience and present reality are co-ordinated in the writings of the New Testament.

Interestingly, this correspondence does not necessarily imply that the source text was concerned with the referent of the target text. The exegetical tradition of employing texts to refer to whole passages and themes was a common part of Jesus’ teaching, and was carried on by his disciples.^[2] The circumstances of Judas’ death for example, related in Acts 1:20, are not taken to be the subject matter of the Psalm itself. Peter’s application of the Psalm to him is, however, in continuity with the original context, as Judas was the one who betrayed the eschatological Son of David and received a form of divine retribution. Such careful reading of OT texts in their original contexts before attempting a Christian application can, says Peterson, be a valid form of biblical reading today.^[3] The example of the inspired preachers and authors of the NT show us that the church stands in the history of God’s faithful dealings with his people.

[1] Anthony C. Thiselton, The First Epistle to the Corinthians (Grand Rapids: Eerdmans, 2000), 417; Hays, Echoes, 96–97.↩

[2] David G. Peterson, The Acts of the Apostles (Pillar New Testament Commentary Series; Nottingham: Apollos, 2009), 125. ↩

[3] Peterson, The Acts of the Apostles, 125–26 ↩

What follows here are some examples that deal with the presence or proximity of the kingdom of God.

Matthew 13:14 || Mark 4:12 || Luke 8:10 || Acts 28:26

Πορεύθητι καὶ εἰπὸν τῷ λαῷ τούτῳ Ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε·

Go! Say to these people: Keep listening, but do not understand; keep looking, but do not perceive.

Isaiah 6:9

ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε.

You will listen and listen, yet never understand; and you will look and look, yet never perceive.

Matthew 13:14

ἵνα βλέποντες βλέπωσιν καὶ μὴ ἴδωσιν, καὶ ἀκούοντες ἀκούωσιν καὶ μὴ συνιῶσιν,

they may look and look, yet not perceive; they may listen and listen, yet not understand;

Mark 4:12

βλέποντες μὴ βλέπωσιν καὶ ἀκούοντες μὴ συνιῶσιν.

Looking they may not see, and hearing they may not understand.

Luke 8:10

πορεύθητι πρὸς τὸν λαὸν τοῦτον καὶ εἰπόν· ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε·

You will listen and listen, yet never understand; and you will look and look, yet never perceive.

Acts 28:26

Isaiah’s cleansing experience in chapter 6 contains 2 singular imperatives (passive πορεύθητι, active εἰπὸν), which are repeated verbatim in Acts 28:26 but omitted in the three gospel accounts. The content of the message Isaiah is to relay to the people, however, is present in all four NT instances, although altered in a number of ways.

Mark moves both the future indicatives (ἀκούσετε, βλέψετε) and aorist subjunctives (συνῆτε, ἴδητε) to present subjunctive forms. In fact, Mark’s version is constituted entirely of present forms, both participial and finite, and is thus a marked change from the perfective aspect of Isaiah’ original. Luke 8:10 contains the most terse re-working of the original, retaining the participle βλέποντες and substituting a parallel present participle ἀκούοντες for ἀκοῇ. The aorist active subjunctive συνῆτε has been altered to a present active subjunctive συνιῶσιν, with a parallel present form of βλεπω replacing the ἴδητε of Isaiah 6:9.

Mark and Luke are therefore characterised by their use of imperfective aspect. Jesus’ use of this quotation assists in discerning why this is the case. His explanation of the response of the crowds is privately to the disciples. Their dullness is not remote to them: the blindness and deafness of those who hear the parables is something that is present before their eyes. They are witnesses to that process. For Isaiah the Israelites were a rebellious people (as a whole), and the message he was to bring them was something that he was warned they would reject. In this original instance, the perfective aspect views this rejection in its entirety. The contrast in Mark and Luke, however, is that there are two separate responses to the one speaking God’s words. The crowds are deaf and blind, as were the people in Isaiah’s day, but those to whom the secrets of the kingdom of heaven are given can hear and see.^[1] The rebellious nature of the people in Jesus’ day is not total, for there are some who hear and understand, and this is visibly unfolding before the disciple’s eyes. The use of the imperfective aspect thus mirrors the content of Jesus’ explanation.

Why then do Matthew and Acts retain the original perfective verb forms? In Matthew the citation is clearly introduced as such (καὶ ἀναπληροῦται αὐτοῖς ἡ προφητεία Ἠσαΐου ἡ λέγουσα, Matt 13:14). The same contrast outlined above, however, is drawn in the explanation that follows, where similar present forms identify the disciples as those who hear and see and are blessed (Matt 13:16).^[2] The situation of Isaiah is also drawn on explicitly in Acts, where Paul draws a direct parallel between the Jews who do not listen to the gospel he proclaims and stubborn Israel.

Romans 9:33/10:11

καὶ ὁ πιστεύων ἐπ᾿ αὐτῷ οὐ μὴ καταισχυνθῇ.

the one who believes on Him will not be put to shame.

Isaiah 28:16

καὶ ὁ πιστεύων ἐπ᾿ αὐτῷ οὐ καταισχυνθήσεται.

the one who believes on Him will not be put to shame.

Romans 9:33

πᾶς ὁ πιστεύων ἐπ᾿ αὐτῷ οὐ καταισχυνθήσεται.

No one who believes on Him will be put to shame.

Romans 10:11

The aspect/mood alteration (aorist subjunctive to future indicative) does not involve a significant change in sense, rather it’s just an alternative means of expression. Perfective aspect is retained, and future temporal reference is made explicit. This explicit tense is important for Romans 9 as Paul considers the history of Israel in light of the present salvation of Gentiles. Romans 10:11 is similar, albeit from the other side of the question, and cites 9:33 identically.

The Israelites pursued righteousness as if it could be attained by works, but in so doing stumbled over the stone laid before them (Rom 9:31). For this reason Paul quotes Isaiah with a future tense form, presenting his prophecy as explicitly pointing forward to the situation of Paul’s day. Israel’s failure to attain to the righteousness by faith the Gentiles have is therefore, according to Paul, a fulfilment of prophecy.^[3] Their exclusion from God’s people as a result of the gospel is not a departure from the OT.^[4]

[1] Darrell L. Bock, Luke 1:1–9:50 (Baker Exegetical Commentary on the New Testament Series; Grand Rapids: Baker Academic, 1996), 727–29. ↩

[2] Leon Morris, The Gospel According to Matthew (Pillar New Testament Commentary Series; Grand Rapids: Eerdmans, 1992), 343; cf also. Bock, Luke 1:1–9:50, 729. ↩

[3] Thomas R. Schreiner, Romans (Baker Exegetical Commentary on the New Testament Series; Grand Rapids: Baker Books, 1998), 541. ↩

[4] Douglas J. Moo, The Epistle to the Romans (Grand Rapids: Eerdmans, 2006), 630. ↩

Verbal changes are also used to mark the presence or the proximity of the kingdom of God. This eschatological age is marked both by temporal reference and by spatial reference, lending urgency and a progressive nature to understanding the present time. Again, this is part of the interpretation of the NT that Jesus, as the high-point of salvation-history, is the one who brings about the new age. The prophetic passages concerning the Day of the Lord, for example, are reconfigured to refer to the future in Christ, which is evident before the eyes of those at the time.

More to say tomorrow with some detailed examples.