Hebrews 11:28

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An Exegetical Analysis of the Perfect Tense of ποιέω in Hebrews 11:28

This exegetical study of the aspectual force of the perfect tense of ποιέω in Hebrews 11:28 is based on a b-greek discussion from January 9, 2002. The initial inquiry regarding Hebrews 11:28 questioned the interpretation put forth by Zerwick-Grosvenor, who suggest that the perfect tense of πεποίηκεν signifies the “inauguration of a rite still observed.” The concern was whether this was an over-interpretation, given that perfect forms in the New Testament are occasionally perceived to be used in an aoristic sense.

The central exegetical issue thus concerns the precise aspectual force of the perfect active indicative verb πεποίηκεν in Hebrews 11:28. The core of the debate lies in determining whether this verb conveys a resultative state (a past action with ongoing present results), an emphatically completed past action, or if it functions essentially as a simple past (an aorist). The resolution of this issue significantly impacts the understanding of Moses’ action regarding the Passover and its enduring theological and practical significance within the narrative of faith.

ΠΙΣΤΕΙ πεποίηκεν τὸ πάσχα καὶ τὴν πρόσχυσιν τοῦ αἵματος, ἵνα μὴ ὁ ὀλοθρεύων τὰ πρωτότοκα θίγῃ αὐτῶν. (Nestle 1904)

Key differences with SBLGNT (2010):

• No significant textual differences regarding the verb πεποίηκεν or its immediate context are observed between the Nestle 1904 and SBLGNT 2010 editions of Hebrews 11:28.

Textual Criticism (NA28), Lexical Notes (KITTEL, BDAG):

The critical apparatus of the Nestle-Aland 28th edition (NA28) for Hebrews 11:28 does not indicate any textual variants pertaining to the verb πεποίηκεν (ποιέω), confirming its consistent presence and form across major manuscript traditions.

Lexical resources illuminate the semantic range of ποιέω in this context:

• BDAG (Bauer, Danker, Arndt, Gingrich, Greek-English Lexicon of the New Testament and Other Early Christian Literature): Under the entry for ποιέω, section 2.f is particularly relevant. It defines ποιέω as “to carry out, perform, execute, make, do something of a cultic nature, celebrate, keep a festival.” This definition directly accommodates the usage in Hebrews 11:28, where Moses is said to have “made” or “performed” the Passover.
• KITTEL (Theological Dictionary of the New Testament): The extensive discussion of ποιέω in Kittel (TDNT, Vol. VI, pp. 949-974) confirms that in the context of ritualistic actions, the verb can convey the meaning “to celebrate” or “to perform.” While it does not delve deeply into the specific aspectual nuances of the perfect tense in Hebrews 11:28, it underscores the verb’s capacity to denote the execution of a religious observance, which Moses undertook by faith.

Translation Variants

The primary exegetical debate surrounding πεποίηκεν in Hebrews 11:28 centers on the aspectual force of the perfect active indicative in Koine Greek. This discussion explores whether it signifies an action with enduring results, an emphatically completed past action, or functions synonymously with an aorist.

• The “Inauguration of a Rite Still Observed” Interpretation: Zerwick-Grosvenor propose that the perfect tense here indicates the “inauguration of a rite still observed.” This interpretation suggests that Moses’ action of instituting the Passover had a lasting impact, establishing a ritual that continued to be practiced. This view aligns with the idea that the perfect denotes a past action with ongoing present results or a resultant state. Ellingworth echoes this, stating the perfect “marks the establishment of the passover as a permanent institution.”
• The “Aoristic Perfect” Interpretation: Some scholars suggest that πεποίηκεν functions essentially as an aorist, meaning “he kept” or “he performed.” This view posits that the perfect tense in Koine Greek had sometimes lost its distinctive resultative or stative force, acting merely as a simple past. One contributor explicitly states an inclination “to think that this is an instance of perfect that is essentially identical in usage with an aorist,” suggesting that the NET Bible’s “he kept the Passover” is appropriate. Another acknowledges that the aorist and perfect tenses’ semantic territories could overlap, leading to an “aorist sense” for the perfect.
• The “Emphatic Past” or “Completedness” Interpretation: An alternative perspective argues that while not necessarily “stative,” the perfect tense carries a “ring of finality” or an “emphatic past” meaning. This signifies that Moses “definitely and unarguably instituted” the Passover, emphasizing the accomplished nature of the event. This view is supported by referencing Paul’s use of πεποίηκα in 2 Corinthians 11:25 to denote an “emphatic past” experience. This aspect underscores the certain and unquestionable nature of Moses’ action of institution.
• The “Stative/Resultative State” Interpretation: Other scholars, drawing on Zerwick and Porter, explore the perfect as indicating a “stative” aspect, where it describes “not the past action but the present <<state of affairs>> resulting from the past action.” This aligns with Porter’s view of the perfect occupying a “front-ground” position in narrative, marking it as significant compared to the background aorist. In this reading, Moses’ action resulted in a current state of affairs, implying the enduring reality of the Passover as an institution he brought into being. The participle ὑποτεταγμένα in Hebrews 2:8 is cited to illustrate a clear stative perfect, and ψεύστην πεποίηκεν in 1 John 5:10 is offered as a potential non-stative perfect indicative demonstrating a resulting state.

Rhetorical Analysis: The overarching context of Hebrews 11, often called the “faith chapter,” presents a litany of exemplary figures who acted in faith. Moses’ actions, including the Passover, are consistently highlighted as acts of obedience driven by faith. The author’s deliberate choice of the perfect tense for ποιέω concerning the Passover (in contrast to the surrounding aorists in verses 27 and 29 for other actions by Moses) could be rhetorically significant. It serves to emphasize the lasting impact or established reality of Moses’ faith-driven act. The Passover was not a fleeting event but an enduring institution, fundamental to Israel’s identity, established definitively by Moses’ faith. This rhetorical emphasis supports interpretations that see the perfect as marking more than a simple past action, but rather a past action with continuous relevance or a resultant state, thus affirming the enduring nature of God’s covenantal work through Moses.

Conclusions and Translation Suggestions

The nuanced discussion regarding πεποίηκεν in Hebrews 11:28 reveals that while an “aoristic perfect” cannot be entirely dismissed in Koine Greek, the specific context of Hebrews 11, where the author emphasizes foundational acts of faith and their lasting consequences, suggests a stronger aspectual force for the verb. The weight of scholarly opinion leans towards the perfect denoting either an emphasized completion, an inauguration, or a resultant state, all highlighting the enduring significance of Moses’ action. Given the Passover’s foundational and recurring nature within Israelite history, the perfect tense likely points to Moses’ decisive establishment of this ritual.

1. “By faith Moses instituted the Passover and the sprinkling of blood…”
   This translation emphasizes the foundational and decisive nature of Moses’ action, highlighting the establishment of a rite with lasting significance.
2. “By faith Moses had performed the Passover and the sprinkling of blood…”
   This maintains a past perfect sense, stressing the completed action and its resultant validity, implying the Passover’s ongoing reality as a consequence of Moses’ faith.
3. “By faith Moses performed the Passover and the sprinkling of blood, thereby establishing it…”
   This option utilizes a simple past tense but adds a clarifying phrase to convey the resultant state or enduring impact, bridging the “aoristic” and “resultative” interpretations.

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