24 David I. Yoon Titus (as the subject of the clause) and the absence of anyone forcing him to be circumcised (ἠναγκάσθη περιτμηθῆναι). Titus remains the subject of this clause, and the focus is on him, he was not compelled to be circumcised by anyone while he and Paul were in Jerusalem. The next non-active mood-form occurs in v. 6, where Paul identifies “reputable” people, whom Paul states did not “contribute” (προσανέθεντο) anything to him (i.e., his ministry). The point of the middle voice-form is to emphasize that these people who are respected in the community did not add anything to Paul’s ministry. This is neither a negative or positive statement—but one of the main points of Paul’s discourse is to communicate that he did not receive this gospel from anyone, including the reputable people in Jerusalem. In the next verse (v. 7), I found the most marked aspect (stative) in πεπίστευμαι. While not discussed above, this is in the passive form, placing the focus on the subject as the recipient of the action, Paul (first person singular). Paul could have said something like, “God has entrusted the gospel to me” (θεὸς πεπίστευκε τὸ εὐαγγέλιον ἐμοὶ), but he wants to keep the focus on himself as entrusted by God. Another occurrence of a non-active mood-form occurs in v. 9, τὴν δοθεῖσάν, as Paul relates how he had been given the responsibility of the gospel. This responsibility, he metaphorically calls τὴν χάριν (“grace”), and is described as τὴν δοθεῖσάν. Again, the subject of the gospel is related to Paul’s use of a non-active mood-form. D. Summary and Conclusion There are a number of prominent elements in Paul’s discourse that are evident according to aspect, voice, and mood. But before summarizing the prominent material, it is important to note that Paul’s post-conversion testimony contains much background material: his various travels to different locations to set the stage for Paul’s focus in the discourse; others’ response to Paul’s conversion and subsequent preaching of the gospel, i.e., they gave glory to God; and various circumstances that occurred along the way, such as bringing along Titus and having no pressure to have him circumcised. The foreground material consists of: his intent to bring knowledge to his readers (γνωρίζω); his former life in Judaism, where he once persecuted the church and is now preaching the gospel he once opposed; his advancement in Judaism over his peers; God’s calling upon him to preach the gospel (various forms of εὐαγγελίζω and εὐαγγέλιον are prominent in this discourse, as well as related words like κηρύσσω); his relative inconspicuousness in various areas; that those who did know of him were talking about his former life of fighting the gospel in contrast to