Francis G.H. Pang, «Aspect, Aktionsart, and Abduction: Future Tense in the New Testament», Vol. 23 (2010) 129-159
This study examines the treatment of the Future tense among the major contributions in the discussion of verbal aspect in the Greek of the New Testament. It provides a brief comparative summary of the major works in the past fifty years, focusing on the distinction between aspect and Aktionsart on the one hand, and the kind of logical reasoning used by each proposal on the other. It shows that the neutrality of the method is best expressed in an abductive approach and points out the need of clarifying the nature and the role of Aktionsart in aspect studies.
152 Francis G. H. Pang
Future is criticized for its radical direction in denying the relevance of
time126, but at the same time most critics see his approach to the aspect
of the Future being the same as those proposed by Fanning and Olsen,
that the Future is non-aspectual. However, before we move on to talk
about his approach, a word in response to the last criticism is essential.
In contrary to Fanning and Olsen, Porter’s conclusion of the aspect of
the Future has nothing to do with Aktionsart or the alleged interpretive
flexibility (durative or punctiliar) of the Future. In fact, not one time does
he label the Future non-aspectual in his work, but he rather uses phrases
like “not fully aspectual” or aspectually vague127.
3.4 Non-Aspectual vs. Not Fully Aspectual
It is important for the discussion at this point to turn to explicate
the nuance of the notion of aspectual vagueness or partial aspectuality.
Claiming the Future as aspectually vague or more accurately not fully
aspectual is not the same as saying that it carries no aspectual value.
The distinction is subtle but essential. In Porter’s model, the reason for
the Future being regarded as aspectually vague is not, as alleged by his
critics, due to the dictation of his systemic framework. The point of
departure of his study is not the lack of binary opposition but rather the
lack of a complete paradigmatic edifice and the functional overlapping of
the Future with the non-Indicative Mood.
The fact that the Future does not have a complete paradigm like the
other tense-forms in and of itself warrants close scrutiny, not only for the
sake of determining its aspect, but also for the purpose of getting a better
understanding of the form and its place in the verbal system. The Future
has only one set of forms, apart from the Indicative; it has Participle and
a very rare Infinitive form128. The lack of a complete paradigm that covers
the set of Moods means that it is impossible to enter into a meaningful
comparison with the other tense-forms. This paradigmatic deficiency
also made it difficult to categorize the Future in the verbal network.
It lacks a contrast with the non-indicative (Subjunctive, Imperative,
126
Campbell, Verbal Aspect, 152-3 and Evans, Verbal Syntax, 38.
127
Porter, Verbal Aspect, 95, 403, 438-9; Porter, Idioms, 43.
128
The Future Infinitive is very rare in the NT. There are only five instances in the
entire NT; four of them appear in Acts (Future Infinitive of εἰμί in 11:28, 23:20, 24:15,
27:10) and one in Hebrews (εἰσέρχομαι in Heb. 3:18). Although in classical Greek the
Infinitive was more frequent than the Participle, both cease to exist in Hellenistic Greek.
For a detail discussion of Future Participle and Infinitive, see Porter, Verbal Aspect, 417-9.