Subjunctives

This chapter will discuss the forms and usage of the subjunctive mood. The mood of a verb indicates the author’s attitude toward an event—that is, whether he views the event as factual, possible, desired, commanded, contingent, etc. (see 4.5). Whereas the indicative mood represents the verbal action as certain or asserted (“I broke the window”), the subjunctive mood represents the action as indefinite but possible or probable (“If anyone breaks a window, he must pay for it”). Thus, it is often referred to as the mood of probability or indefiniteness. Although some describe it as the mood of uncertainty, this description is not always accurate. For example, if someone says, “Whenever I eat tacos, I get indigestion,” the use of the subjunctive would not focus on whether or not the person gets indigestion, but rather on the indefiniteness of the timing (“whenever”). In other words, the issue is not whether the person will get indigestion but merely the timing of when it will occur. Also, there are some set grammatical constructions in Greek that simply demand the subjunctive (e.g., to express result following ἵνα); thus, one should not insist on seeing a nuance of indefiniteness in every instance of the subjunctive.

As mentioned, the subjunctive mood does not necessarily communicate uncertainty. As a matter of fact, sometimes it communicates something that is emphatically certain (that is, something that certainly will not happen). Such is the case with “emphatic negation,” which is expressed by the double negative οὐ μή (the indicative and non-indicative negative particles) plus the aorist subjunctive (or occasionally the future indicative). As the name suggests, this type of negation is emphatic and strongly denies that something will occur. In fact, it “is the strongest way to negate something in Greek.” Interestingly, about 90 percent of the uses are found in the sayings of Jesus and in citations from the Septuagint.

One example of emphatic negation is found in Heb 13:5, which is apparent in the ESV: οὐ μή σε ἀνῶ οὐδ᾽ οὐ μή σε ἐγκαταλίπω (“I will never leave you nor [never] forsake you”). In context, the author claims that the basis of our contentment and freedom from the love of money is that God promises to always be with us and will never forsake us. This verse is a possible composite of Gen 28:15; Deut 31:6–8; and/or Josh 1:8. The message is that the covenant-keeping God promises to continually provide for his people.

But (grammatically speaking) this verse can be considered one of the most powerful verses in the Bible. The reason is that it contains five negative words (two emphatic negations [οὐ μή] plus the conjunction οὐδέ [“nor”]). This idea is well captured in the old hymn, “How Firm a Foundation.” The last verse says:

The soul that on Jesus has leaned for repose,

I will not, I will not desert to its foes;

That soul, though all hell should endeavor to shake,

I’ll never, no never, no never forsake.

Charles Spurgeon often referred to this text in his sermons and preached it on more than one occasion. In a sermon titled “Never! Never! Never! Never! Never!” he stated:

I have no doubt you are aware that our translation does not convey the whole force of the original, and that it would hardly be possible in English to give the full weight of the Greek. We might render it, “He hath said, I will never, never leave thee; I will never, never, never forsake thee;” for, though that would be not a literal, but rather a free rendering, yet, as there are five negatives in the Greek, we do not know how to give their force in any other way. Two negatives nullify each other in our language; but here, in the Greek, they intensify the meaning following one after another.

About ten years later Spurgeon returned to this text:

In our English language, two negatives would destroy each other, but it is not so in the Greek language—and the heaping up, as it were, of these denials on God’s part of all thought of ever forsaking His people ought to be sufficient to satisfy even the most doubtful among us! If God has said, “I will not, not, NOT, no never forsake My people,” we must believe Him! And we must chase away all thought of the possibility of the Lord’s forsaking His servants, or leaving them to perish.

Though not formally trained in Greek, Spurgeon taught himself the language and knew that studying the Greek text would improve his preaching. What a blessing to follow his example of paying attention to the original text so that we hear (and feel!) the full weight of God’s message to us.

The subjunctive mood occurs almost exclusively in the present and the aorist tense-forms. There are no imperfect, future, or pluperfect forms and only ten perfect occurrences (all with the verb οἶδα). In addition, the aorist form occurs about three times more often than the present (1,396 aorist forms and 461 present forms). Therefore, when in doubt, guess that a form is aorist!

Present

The subjunctive forms are not difficult. The main distinction between indicative and subjunctive forms is that the latter has a lengthened connecting vowel. That is, omicron lengthens to omega (ο → ω) and epsilon lengthens to eta (ε → η).

The present subjunctive forms of εἰμί consist of the endings of the forms above, with a smooth breathing mark and a circumflex: ὦ, ᾖς, ᾖ, ὦμεν, ἦτε, ὦσιν. (There is no aorist form.)

Aorist

The aorist active forms are the same as the present active forms, with the tense formative sigma (σ) added to the stem.

Like in the indicative mood, the aorist has separate forms for the middle and passive. The aorist middle forms add a sigma (σ) to the stem of the present middle/passive forms: λύωμαι → λύσωμαι, λύῃ → λύσῃ, λύηται → λύσηται, etc. The aorist passive form has a theta (θ) in place of the sigma (σ) in the aorist active from: λύσω → λύθω, λύσῃς → λύθῃς, λύσῃ → λύθῃ, etc.

Remember, all non-indicative aorist verbs, including subjunctives, have no augment since time is not conveyed by the form. Moreover, all subjunctive verbs are negated by μή. Also, first aorist forms look very similar to future indicative forms. Recall, however, that there is no future subjunctive.

Irregular Forms

Three irregular forms are worth mentioning here: (1) second aorist, (2) contract verbs, and (3) liquid verbs. You will note that if a verb has a second aorist form, its aorist subjunctive will build off the same irregular root. Also, all the rules you learned about contract vowels combining with connecting vowels remain true, as does the pattern of the sigma being rejected immediately after a liquid consonant. The following examples demonstrate these expected patterns:

As the mood of probability or indefiniteness, the subjunctive mood is closely related to the future tense. Regardless of tense-form or aspect used, the subjunctive generally refers to an event that may or may not occur in the future. Below are some of the most common uses of the subjunctive mood. Note that in the categories provided, certain words (e.g., ἵνα, ὅπως, ὅς ἄν, ὅταν, ἕως, οὐ μή, ἐάν, ἐάν μή) will almost always be followed by the subjunctive mood.

Purpose/result (Ἵνα, Ὅπως Sub)

A purpose clause (usually introduced with ἵνα but sometimes with ὅπως) indicates the intent or purpose of the action of the main verb. Though much less common, both ἵνα and ὅπως can introduce a result clause where the action has already occurred (or certainly will occur). ἵνα and ὅπως will typically be rendered “that” or “in order that.” The combination ἵνα μή can be translated “so that … not” or with the archaic “lest” (expressing a negative purpose).

• ταῦτα γράφω ὑμῖν ἵνα μὴ ἁμάρτητε, “I write these things to you in order that you might not sin” (1 John 2:1). The term ἵνα introduces the reason why John writes his letter.

• λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσιν ὑμῶν τὰ καλὰ ἔργα, “Let your light shine before people, so that they might see your good works” (Matt 5:16).

Indefinite Clauses (Ὅς Ἄν, Ὅταν, Ἕως Ἄν Sub)

There are two types of indefinite clauses that we will highlight here: (1) relative (introduced by ὅς ἄν or ὅς ἐάν, “whoever”) and (2) temporal (introduced by ὅταν, “whenever” or ἕως ἄν, “until”). In both uses, the particle ἄν (or ἐάν) causes the pronoun or adverb to become indefinite, thus triggering the subjunctive mood. The older indefinite relative pronoun ὅστις (ὅς + τίς) is normally used in the New Testament interchangeably with the relative pronoun ὅς (“who”) and thus no longer has an indefinite meaning.

• ὃς ἂν ἐμὲ δέξηται, δέχεται τὸν ἀποστείλαντά με, “Whoever receives me receives the one who sent me” (Luke 9:48 NABRE).

• ὅταν προσεύχησθε, οὐκ ἔσεσθε ὡς οἱ ὑποκριταί, “Whenever you pray, do not be like the hypocrites” (Matt 6:5).

• κἀκεῖ μείνατε ἕως ἂν ἐξέλθητε, “Stay there until you leave” (Matt 10:11).

Emphatic Negation (Οὐ Μή Sub)

This construction employs both the indicative negation (οὐ) as well as the non-indicative negation (μή). This double negation functions emphatically to deny that something will occur. The aorist tense-form is always used in this construction. In translation, it is typically best to use something stronger than merely “no” or “not.” Instead, we recommend using “never,” “certainly not,” or “by no means.”

• βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε, “Seeing you will see and never perceive” (Acts 28:26).

Deliberative

This construction of the subjunctive reflects a real or rhetorical question. When the question is rhetorical, the author is not seeking a direct answer but is using the question to call the hearer/reader to think about a deeper issue.

• λέγει αὐτοῖς ὁ Πιλᾶτος, Τί οὖν ποιήσω Ἰησοῦν τὸν λεγόμενον Χριστόν; “Pilate asked them, ‘What should I do then with Jesus, who is called Christ?’ ” (Matt 27:22).

Conditional (Ἐάν, Ἐάν Μή + Sub)

Conditional statements typically have two components: (1) an “if” clause (i.e., the protasis), and (2) a “then” clause (i.e., the apodosis). In Greek, when the “if” clause begins with ἐάν, the verb related to the conditional statement will be in the subjunctive mood. When ἐάν is negated (ἐάν μή), it is usually best translated “unless” rather than “if not.”

• ἐὰν ἐγὼ δοξάσω ἐμαυτόν, ἡ δόξα μου οὐδέν ἐστιν, “If I glorify myself, my glory is nothing” (John 8:54).

• ἐὰν μὴ οὗτοι μείνωσιν ἐν τῷ πλοίῳ, ὑμεῖς σωθῆναι οὐ δύνασθε, “Unless these men remain in the ship, you yourselves cannot be saved” (Acts 27:31 NASB).

There are four types of conditional sentences. The type above represents only one kind (i.e., third class). Below is a summary of the four types.

First Class (Εἰ + Indicative)

• The condition is assumed as true for the sake of the argument.

• Consider this example: εἰ πνεύματι ἄγεσθε, οὐκ ἐστὲ ὑπὸ νόμον, “If you are led by the Spirit, you are not under the law” (Gal 5:18; see also Matt 4:6; 18:8). The idea here is that since believers are led by the Spirit, they are not under the law.

Second Class (Εἰ + Indicative + Ἄν)

• The condition is presented by the speaker as contrary-to-fact: “If (and I, the speaker, do not think this is true).…” The particle ἄν is not always present in a contrary-to-fact condition, so pay attention to context.

• εἰ ἦς ὧδε οὐκ ἂν ἀπέθανεν ὁ ἀδελφός μου, “If you had been here, my brother wouldn’t have died” (John 11:21; see also Matt 11:23; John 5:46). The meaning is that since Jesus was not present, Lazarus died. It could be paraphrased, “If you were here (but you weren’t), my brother would not have died (but he did).”

Third Class (Ἐάν + Subjunctive)

• The condition is presented more remotely than the first-class conditional—as a hypothetical projection.

• ἐὰν εἴπωμεν ὅτι ἁμαρτίαν οὐκ ἔχομεν, ἑαυτοὺς πλανῶμεν καὶ ἡ ἀλήθεια οὐκ ἔστιν ἐν ἡμῖν (1 John 1:8). In English, the passage reads: “If we say, ‘We have no sin,’ we are deceiving ourselves, and the truth is not in us.” Perhaps the apostle John uses the third-class conditional here because he includes himself and the faithful congregation to which he writes in considering this flawed perspective. We could paraphrase: “Just imagine for a minute, brothers and sisters … what if we were to say that we were sinless? What would that say about our spiritual condition? We would be self-deceived and show that the truth is not in us.”

Fourth Class (Εἰ + Optative)

• The condition is presented as an extremely remote possibility.

• ἀλλ᾽ εἰ καὶ πάσχοιτε διὰ δικαιοσύνην, μακάριοι, “But even if you should suffer for righteousness, you are blessed” (1 Pet 3:14).

Again, remember that subjunctive verbs do not inherently communicate time. A present subjunctive does not necessarily refer to present time. An aorist subjunctive does not necessarily refer to past time. (Notice there is no augment.) In fact, the indefinite nature of subjunctives usually places the possible action in the future. Instead, the present or aorist tense-forms indicate the author’s perspective regarding the nature of the action (imperfective versus perfective). The timing of the action is dependent on the main verb of the sentence.

The precise reason for choosing one tense-form over another (for subjunctives it is limited to present and aorist) is complex since it involves several factors (see 21.7). In most cases, it is neither possible nor necessary to differentiate present subjunctives and aorist subjunctives in English translation.

A. Paradigms: Memorize the present active and middle/passive subjunctive forms as well as the aorist active forms of λύω (see section 22.3). Then write out each paradigm ten times from memory.

B. Parsing: Parse the following words.

1. λέγῃ

2. ποιῇς

3. ἐσθίωσιν

4. εἴπω

5. λύσῃ

6. διώξωσιν

7. καλέσητε

8. εὐαγγελίζηται

9. πληρωθῆτε

10. ὦσιν

C. Subjunctive Usage: Indicate the specific use of the following subjunctives: Purpose (P), Indefinite Relative (IR), Indefinite Temporal (IT), Emphatic Negation (EN), Deliberative (D), or Conditional (C).

D. Translation: Translate the following sentences, indicating the use of the subjunctive(s).

1. καὶ ἐὰν πορευθῶ καὶ ἑτοιμάσω τόπον ὑμῖν, πάλιν ἔρχομαι (John 14:3).

2. οὐ γὰρ ἀπέστειλεν ὁ θεὸς τὸν υἱὸν εἰς τὸν κόσμον ἵνα κρίνῃ τὸν κόσμον, ἀλλ᾽ ἵνα σωθῇ ὁ κόσμος δι᾽ αὐτοῦ (John 3:17).

3. ἐὰν ὑμεῖς μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, ἀληθῶς (truly) μαθηταί μού ἐστε (John 8:31).

4. ταῦτα λελάληκα ὑμῖν ἵνα ἡ χαρὰ ἡ ἐμὴ ἐν ὑμῖν ᾖ καὶ ἡ χαρὰ ὑμῶν πληρωθῇ (John 15:11).

5. λέγω γὰρ ὑμῖν, οὐ μή με ἴδητε ἀπ᾽ ἄρτι (now) ἕως ἂν εἴπητε, Εὐλογημένος (Blessed [be]) ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (Matt 23:39).

6. προσηύξαντο περὶ αὐτῶν ὅπως λάβωσιν πνεῦμα ἅγιον (Acts 8:15).

7. ὃς ἂν μὴ δέξηται τὴν βασιλείαν τοῦ θεοῦ ὡς παιδίον, οὐ μὴ εἰσέλθῃ εἰς αὐτήν (Mark 10:15).

8. πῶς δὲ κηρύξωσιν ἐὰν μὴ ἀποσταλῶσιν; (Rom 10:15).

9. ποῦ θέλεις ἑτοιμάσωμέν σοι φαγεῖν τὸ πάσχα (Passover); (Matt 26:17).

10. ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ (John 3:5).

11. καὶ ὃς ἂν θέλῃ ἐν ὑμῖν εἶναι πρῶτος ἔσται ὑμῶν δοῦλος (Matt 20:27).

12. ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτου ζήσει εἰς τὸν αἰῶνα (John 6:51).

13. καὶ αὕτη ἐστὶν ἡ ἐντολὴ αὐτοῦ, ἵνα πιστεύσωμεν τῷ ὀνόματι τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ καὶ ἀγαπῶμεν ἀλλήλους (1 John 3:23).

14. ὅταν ἔλθῃ ἐκεῖνος, ἀναγγελεῖ (will announce) ἡμῖν ἅπαντα (John 4:25).

15. ἀμὴν ἀμὴν λέγω ὑμῖν, ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα (John 8:51).

E. Translation: Translate the following sentences into Greek. The expected aspect is given for each subjunctive.

1. Whoever receives (perfective) you (pl) will be called beloved.

2. If/when he is crucified (perfective), he will be raised.

3. Whenever he considers (perfective) the good news, he rejoices.

4. He is declared righteous (imperfective) so that we might live forever [lit. “into the age”].

5. The word of the Lord will be heard until the Son of man comes (perfective).