John 5:8

An Exegetical Analysis of Imperative Tense and Verbs of Saying in the Gospels

This exegetical study of ‘An Exegetical Analysis of Imperative Tense and Verbs of Saying in the Gospels’ is based on a b-greek discussion from April 8, 2012. The initial observation highlights a potential correlation between the tense of an imperative and the tense used to describe its fulfillment. Examples from John 5:8–9 and Acts 12:8 illustrate this, where an aorist imperative is followed by an aorist indicative of obedience (e.g., ἆρον τὸν κράβαττόν σου followed by ἦρε) and an imperfect imperative by an imperfect indicative (e.g., περιπάτε followed by περιεπάτει). This suggests a nuanced distinction in the aspect of the commanded action and its subsequent performance.

The central exegetical issue under examination revolves around the consistent application of this tense-aspect correlation, particularly concerning verbs of saying and the expression of immediacy. The discussion probes whether this pattern holds true across various verbal categories, specifically in passages like Mark 11:3 and Matthew 21:3, which involve commands to speak. A key point of contention is whether immediacy (often marked by εὐθύς) is inherently tied to tense choice or operates independently. Furthermore, the analysis extends to the iterative force of the imperfect tense in narrative contexts, particularly with verbs of saying, such as ἔλεγεν in Mark 4:9, and its implications for translation and interpretation.

Greek text (Nestle 1904)

Mark 4:9: Καὶ ἔλεγεν· ὃς ἔχει ὦτα ἀκούειν ἀκουέτω.

Key differences with SBLGNT (2010):

• Nestle 1904 uses ὃς ἔχει ὦτα, whereas SBLGNT 2010 uses Ὁ ἔχων ὦτα.
• Nestle 1904 uses a colon (·) after ἔλεγεν, indicating direct speech. SBLGNT 2010 uses a comma (,).

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

Textual Criticism (NA28): The text of Mark 4:9 in NA28 reads Καὶ ἔλεγεν· ὃς ἔχει ὦτα ἀκούειν, ἀκουέτω. The primary textual variation observed is between ὃς ἔχει and ὁ ἔχων. Manuscripts supporting ὃς ἔχει (e.g., א B D W Δ Θ 0274 ℓ844 it syr^p,h copsa bo arm geo) are numerous and generally regarded as representing an earlier textual tradition. Manuscripts supporting ὁ ἔχων (e.g., A C L P Ψ f^1,13 M lat syr^s) are also substantial but often reflect a later smoothing or harmonization, possibly influenced by Matthew 11:15 or Luke 14:35 which use the participle. NA28, like Nestle 1904, prefers ὃς ἔχει, reflecting a strong preference for the textually weightier and often more difficult reading. The verb ἔλεγεν (imperfect indicative of λέγω) is universally attested without significant variation.

Lexical Notes:

• ἔλεγεν (imperfect of λέγω): According to BDAG, λέγω in the imperfect often denotes an ongoing, repeated, or customary action (e.g., “he was saying,” “he used to say,” “he kept on saying”). KITTEL (TDNT) emphasizes the dynamic nature of the verb, encompassing a broad semantic range from mere utterance to authoritative pronouncement. In narrative contexts, the imperfect can depict continuous speech or a series of utterances. The iterative force is particularly relevant for Mark 4:9, implying Jesus was repeatedly uttering this warning.
• ὦτα (plural of οὖς): BDAG defines οὖς as ‘ear,’ the organ of hearing. The phrase ἔχειν ὦτα means ‘to have ears.’ In the context of “ears to hear,” it is often interpreted metaphorically as ‘capacity to understand’ or ‘receptivity to the message.’
• ἀκούειν (infinitive of ἀκούω): BDAG notes the infinitive often expresses purpose or result, ‘to hear.’ Here, it functions to specify the kind of ears one possesses—ears for the purpose of hearing.
• ἀκουέτω (imperative of ἀκούω): This is a third-person singular present imperative, meaning ‘let him hear’ or ‘he must hear.’ The present imperative, like the imperfect indicative, typically emphasizes continuous or repeated action, or a command to be fulfilled over time. It can also signify a general command or an ongoing state of obedience.

Translation Variants with Grammatical & Rhetorical Analysis

The Greek phrase Καὶ ἔλεγεν· ὃς ἔχει ὦτα ἀκούειν ἀκουέτω presents several interpretive challenges, primarily concerning the aspect of ἔλεγεν and the nuanced meaning of ὃς ἔχει ὦτα ἀκούειν.

The use of the imperfect ἔλεγεν (‘he was saying’) is rhetorically significant. Unlike the aorist εἶπεν (‘he said’), which typically denotes a punctiliar action, the imperfect suggests an ongoing, repeated, or customary action. In the narrative flow of Mark, where Jesus is often depicted teaching parables (cf. Mark 4:2, which also uses imperfects), ἔλεγεν strongly implies that this particular warning was uttered multiple times, perhaps after each parable or as a recurring theme in his teaching. This iterative aspect imbues the warning with greater emphasis and solemnity, signaling that it is not a casual remark but a persistent call to attentive listening and understanding. The proposed translation “And he was [heard] saying” captures this iterative force while also acknowledging the audible nature of his proclamation.

The clause ὃς ἔχει ὦτα ἀκούειν (‘whoever has ears to hear’) functions as a conditional or general statement. The alternative reading Ὁ ἔχων ὦτα ἀκούειν (‘the one who has ears to hear,’ using a substantival participle) conveys a similar meaning but structurally presents the recipient of the command as a defined group rather than a general conditional one. Both forms ultimately identify those who are capable of understanding spiritual truth. The phrase “ears to hear [with]” (as proposed in the original post) adds an unnecessary preposition in English, as “ears to hear” naturally implies the instrument. Grammatically, ἀκούειν is an infinitive of purpose or complement, indicating the function or capacity of the ears.

The imperative ἀκουέτω (‘let him hear’) is a present imperative, reinforcing the call for ongoing or continuous attentiveness. It demands not just a one-time hearing but a persistent, receptive listening that leads to understanding and obedience. The combination of the iterative imperfect ἔλεγεν and the present imperative ἀκουέτω creates a powerful rhetorical effect, emphasizing the profound and continuous nature of the call to spiritual discernment.

Conclusions and Translation Suggestions

The analysis of Mark 4:9 reveals the careful choice of verbal aspects by the evangelist to convey theological and rhetorical depth. The imperfect ἔλεγεν is crucial for understanding the persistent and reiterative nature of Jesus’ teaching, particularly his call to discern spiritual truths. The phrase “whoever has ears to hear” emphasizes the necessity of spiritual receptivity, which is then commanded by the present imperative ἀκουέτω to engage in ongoing, attentive listening. The textual variant ὃς ἔχει versus ὁ ἔχων does not significantly alter the core meaning but highlights different grammatical articulations of the same idea.

Based on this exegetical study, the following translation suggestions for Mark 4:9 are offered:

1. And he was saying, “Whoever has ears to hear, let him listen!”
   This translation emphasizes the continuous and repeated nature of Jesus’ utterance (imperfect ἔλεγεν) and the ongoing demand for receptive hearing (present imperative ἀκουέτω).
2. And he repeatedly declared, “If anyone has ears to hear, let him keep on listening!”
   This option foregrounds the iterative force of ἔλεγεν and the continuous aspect of the command ἀκουέτω, stressing the seriousness and persistence of the message.
3. He also said again and again, “Let the one who has ears for hearing pay attention!”
   This rendering highlights the iterative aspect of ἔλεγεν (“again and again”) and interprets ἀκουέτω as a command for attentive focus rather than just physical hearing.