Recently a brother in Christ asserted that Paul’s use of the Greek word ἔσεσθαι (esesthai, “to be”) with the Greek word μέλλειν (mellein, “about to be”) is not something that is “about to be,” but rather an event that could be thousands of years distance from Paul. Within the context of the author, the Greek text addresses the resurrection as an event that is imminent, not to an unknown future that could represent thousands of years (see Acts 24:15 for this citation). This individual cited from Daniel B. Wallace’s book on Greek Grammar beyond the Basics (page 67) to justify his assumptions. I checked his source and there is nothing in Wallace’s chapter on the infinitives to substantiate his assertions (pages 588-611). For this reason, I decided to examine this unique combination of the above two infinitives from other scholars. Unfortunately, most English translations fail to take notice and translate the Greek word μελλω (mellō, “about to”) inaccurately in their translations. The present active infinitive (mellein) is from this Greek word (mellō). In this in-depth study, I consulted numerous commentaries, and, almost without exception, the scholars failed to even mention or discuss this combination of the two Greek infinitives. Yet, there were a few scholars that actually dealt with this grouping of these two infinitives.
For example, Blass/Debrunner/Funk call attention that this unique combination of μέλλειν ἔσεσθαι (mellein esesthai, “to be about to be”), which only occurs three times in the New Testament (Acts 11:28; 24:15; 27:10). These three scholars state that the future infinitive (ἔσεσθαι) is “relative time” to “the principle action of the preceding infinitive (μέλλειν). This combination stresses an experience that is “to be imminent or impending,” that is to say, something that would occur soon in the future. The infinitive (μέλλειν) is a present, active, infinitive, which carries within its meaning the concept of something that is future, though about to transpire, at the time spoken. The New International version renders these two infinitives (μέλλειν ἔσεσθαι) as “there will be,” which translation fails to capture what Paul actually said. Yet, with these two Greek infinitives, Paul asserts that the resurrection spoken of by the prophets is something that is about to occur (the resurrection of Daniel 12:2, 7). Both infinitives speak of a future action that is about to happen, not something that is two-thousand years or more ahead.
Luke recorded this incident (24:15) of the resurrection that was “about to take place” in Paul’s trial before Felix,1 which trial occurred following the apostle’s third missionary journey (AD 54-58). This “about to” would happen within twelve years (AD 70), which “resurrection” would be the fulfillment of Daniel’s prophecy. This resurrection is not about physical bodies coming up out of graves, but rather, the spiritual resurrection of the remnant of Israel (see Isaiah 25:6-9; Hosea 13:14; Ezekiel 37:1-14), which action would constitute God’s New Humanity.2 Once more, the following comments by Friedrich Blass3 should capture our attention:
350. The future infinitive, which expresses relative time with reference to the principal action (as do the participle and future optative), has disappeared from the vernacular and is found only in Acts and Hebrews: after μέλλειν4 A [Acts] 11:28, 24:15, 27:10 (ἔσεσθαι5 each time).6 (Emphasis mine—bold and underlining)
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1 Felix had been governor for five years (AD 52-57).
2 I highly recommend Samuel G. Dawson’s book on The Resurrection: Israel’s Old Testament Hope in Chronological Order (Bowie, TX: SGD Press, 2018. See also Don Preston, We Shall Meet Him in the Air: The Wedding of the King of Kings! (Ardmore, OK: JaDon Management, Inc., 2009); See also A Formal Debate between David Hester and Don Preston, The Resurrection of the Just and the Unjust: Future or fulfilled? (Ardmore, OK: JaDon Management, 2017).
3 Friedrich Wilhelm Blass (1843-1907) was a German Protestant classical scholar. During the course of his life, he published extensively on textual criticism of classical authors, such as Demosthenes, Isocrates, Dinarchus, Aeschines, and many others. In the New Testament he published critical editions of the Gospels and Acts, which eventually became the basis of his work Philology of the Gospels. In Indo-European Linguistics and Greek grammar his major contributions included his monograph, Pronunciation of Ancient Greek, his important Grammar of New Testament Greek, and his revision and significant enlargement of Raphael Kuhner’s classical grammar.
4 Μέλλειν is a present, active, infinitive from the Greek word μελλω (“about to”).
5 ἔσεσθαι is a future, middle, indicative from the Greek word εἰμί (“I am”).
6 Friedrich Blass, Albert Debrunner, and Robert Walter Funk, A Greek Grammar of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 1961), 178.
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Before we investigate other scholars concerning this unique combination of the two infinitives (μέλλειν ἔσεσθαι), perhaps, it would be helpful to examine the other two references with these same two combinations. The first, as stated above, is found in Acts 11:28. In this section of Scripture, Luke records the prophecy of Agabus (a prophet from Jerusalem) who foretold about a famine that would occur during the reign of Claudius (AD 41-54). The following citation is from Luke:
Then Barnabas went to Tarsus to look for Saul, 26 and when he found him, he brought him to Antioch. So for a whole year Barnabas and Saul met with the church and taught great numbers of people. The disciples were called Christians first at Antioch. 27 During this time some prophets came down from Jerusalem to Antioch. 28 One of them, named Agabus [ăgʾȧ-bŭs], stood up and through the Spirit predicted that a severe famine would spread [μέλλειν ἔσεσθαι, “to be about”—“to be”] over the entire Roman world. (This happened during the reign of Claudius.) [Acts 11:25-28]
Unfortunately, most translations of Acts 24:15 do not capture the significance of these two Greek infinitives. In numerous commentaries on the Book of Acts, these two Greek words are left out of their comments on the text, even some critical commentaries on the Greek text. Why? Is it because these two infinitives do not coincide with their compendium of theology concerning the “last days” of the nation of Israel?7 Does this Greek mixture of the two infinitives in 11:28 indicate thousands of years in the future? Of course not! Acts 11:28 sheds light on how to interpret the present infinitive (μέλλειν) and the future infinitive (ἔσεσθαι) in 24:15 and 27:10. The third use of this amalgamation is found in Acts 27:10. In this scenario, Paul warned those who were in charge about the impending danger if they did not act immediately (μέλλειν ἔσεσθαι, “to be”). On the other hand, the infinitive μέλλειν (“about to be”) is near; it is just around the corner, which would occur shortly. In other words, their precarious situation, as described by Luke, was just on the horizon.
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7 For an in-depth study of the “last days,” I highly recommend Don K. Preston, The Last Days Identified (Ardmore, OK: JaDon Management Inc., 2004.
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Within this same vein, the following words by C.K. Barrett8 affirms that the “future infinitive” (ἔσεσθαι) is the correct infinitive to follow the present infinitive (μέλλειν), which word conveys the idea of something that is imminent (“about to happen”). His remarks are very helpful in understanding this arrangement or agreement of the two infinitives:
They themselves (the Jews) await, expect, the realization of hope. They and Paul believe that there is to be (μέλλειν ἔσεσθαι, correct use of the future infinitive with μέλλειν; the NT often uses the present infinitive) a resurrection…. On this occasion it is explicitly added that the resurrection will be of both the righteous and the unrighteous, that is, for judgement. In many passages of the NT the fate of the unrighteous is left unclear because only the righteous are spoken of and only their resurrection is explicitly affirmed. Cf. Dan. 12:2; Rev. 20:11-15.9 (Emphasis mine—bold and underlining)
Both A. T. Robertson10 and Barrett comment on the correctness of the two infinitives given in sequence. Robertson writes that the future infinitive joined to the present infinitive are “according to rule”:
That there shall be a resurrection (ἀναστασιν μελλειν ἐσεσθαι [anastasin mellein esesthai]). Indirect assertion with infinitive and accusative of general reference (ἀναστασιν [anastasin]) after the word ἐλπιδα [elpida] (hope). The future infinitive ἐσεσθαι [esesthai] after μελλειν [mellein] is also according to rule, μελλω [mellō] being followed by either present, aorist, or future infinitive (Robertson, Grammar, pp. 870, 877, 878). Both of the just and the unjust (δικαιων τε και ἀδικων [dikaiōn te kai adikōn]). Apparently at the same time as in John 5:29 (cf. Acts 17:31f.).11 (Emphasis his—bold; underlining mine)
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8 C. K. Barrett (1917–2011) was emeritus professor of divinity at the University of Durham in England, and a determined Methodist. His work is held in very high regard and is featured prominently in many contemporary publications. He first studied at Shebbear College but soon transferred to Pembroke College to study theology. Barrett then trained for the Methodist ministry at Wesley House in Cambridge. In 1945, he was appointed lecturer in divinity at the University of Durham where he was eventually elected professor in 1958.
9 C. K. Barrett, A Critical and Exegetical Commentary on the Acts of the Apostles, International Critical Commentary (Edinburgh: T&T Clark, 2004), 1105.
10 A. T. Robertson (1863–1934) was a renowned scholar and a terrific preacher. He was educated at Wake Forest University and Southern Baptist Theological Seminary. In 1892, Robertson was appointed professor at Southern Baptist Theological Seminary where he taught until 1934. Robertson was a founding member of the Baptist World Congress, now known as the Baptist World Alliance. Throughout his incredible life, Archibald Thomas Robertson wrote 41 books ranging from grammars to simple character studies.
11 A.T. Robertson, Word Pictures in the New Testament (Nashville, TN: Broadman Press, 1933), Ac 24:15. παραδίδοσθαι (paradidosthai) is a verb, present, passive, indicative.12
In Mk. 9:31 we have παραδίδοται [“is betrayed”], in Mt. 17:22 μέλλει παραδίδοσθαι [“is about to be delivered”]. This use of μέλλω and inf. is a sort of half-way station between the futuristic present and the punctiliar future.13
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Finally, Robertson, in his Greek Grammar, also called attention to the three occurrences of this combination of the present infinitive followed by the future infinitive: “Μέλλω [(mellō)] has the fut. inf. [future infinitive] three times, but only in the case of ἔσεσθαι (esesthai, Ac. 11:28; 24:15; 27:10).”14 Shortly before Paul’s defense for his faith to Felix, he wrote to the Corinthians about AD 55 from Ephesus concerning the demise of apostate Israel and the resurrection of the remnant of Israel. Paul’s comments validate his remarks to Felix: “These things happened to them as examples and were written down as warnings for us, on whom the culmination of the ages has come” (10:11). The translation of the Greek text is: “The ends of the ages e arrived” (τὰ τέλη15 τῶν αἰώνων16 κατήντηκεν,17 ta telē tōn aiōnōn katēntēken). Within fifteen years (AD 70), the old aeon (age) would end and the new aeon (αἰών, aiōn, “age”) would reach its full bloom (Hebrews 8:13, see also Matthew 5:17-18).
Another Apostle (Peter) wrote to the Christians who were a part of the remnant, which included the ten northern tribes—about AD 65. In this short Epistle, he, too, called attention to the nearness of the full bloom of God’s New Humanity with the passing away of the Mosaic Age of the Holy People (Daniel 12:1-7). Peter wrote the following concerning the announcement of the full force of God’s salvation that would shortly be revealed: “Who through faith are shielded by God’s power until the coming of the salvation that is ready to be revealed in the last time” (1 Peter 1:5). In this same Epistle, he, once more, called attention to the closeness (about five years away) of the end of the Old Covenant World of Judaism: “The end [τέλος, telos] of all things is near [ἤγγικεν18, ēngiken]. Therefore be alert and of sober mind so that you may pray” (4:7, see also Revelation 1:1-3; 22:7, 10, 12, 20).
As the time drew near for the New Heaven and New Earth (God’s New Israel, that is to say, God’s New Humanity “in” and “through” Jesus), John, one of the Twelve, wrote his first epistle from Ephesus about AD 65, only five years from the fall of apostate Israel in AD 70. As John brought this epistle to a close, he issued this warning: “Dear children, this is the last hour (ἐσχάτη ὥρα, eschatē hōra); and as you have heard that the antichrist is coming, even now many antichrists have come. This is how we know it is the last hour” (I John 2:18). In conclusion, I cite Michael Heiser’s19 comments about a distinction between “reading” a text and “seeing” a text, which advice should be heeded by all who wish to understand God’s Word more accurately:
Now, as I see it, my task is really threefold. I want to alert you in this course to a number of obstacles that all interpreters face. There is a reason why Bible interpretation is difficult and why there’s so much disagreement.
I want to also introduce you to what’s in the biblical text. Now, you might think, “Well, I know what’s in the biblical text because I can read it. I read my Bible.” Well, I think you’ll agree in pretty short order as we get into this course that reading is not seeing. I want to try to train your eye to see things in the text, to sort of slow down and think about what it is your eye is scanning when you read. Bible study, Bible research is a lot more than Bible reading.
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12παραδίδοσθαι (paradidosthai) is a verb, present, passive, indicative, infinitive from the Greek word παραδίδωμι (paradidōmi).
13A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Logos Bible Software, 2006), 870.
14A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Logos Bible Software, 2006), 877.
15τέλη (telē), noun, nominative, plural, neuter, from τέλος (telos, “the final end of anything, that is to say, the culmination”). tōn aiōnōn katēntēken
16αἰώνων (aiōnōn), noun, genitive, plural, masculine, from αἰών (aiōn, “an age, that is to say, a cycle of time”). In other words, Paul is contrasting the present age (Old Jerusalem, Revelation 11) with the future age (Christianity; New Jerusalem, Revelation 22).
17Κατήντηκεν (katēntēken), verb, perfect, active, indicative, 3rd person, singular, from καταντάω (katantaō, “to reach a point in time, come to an end”).
18ἤγγικεν (ēngiken), verb, perfect, indicative, 3rd person, singular, from ἐγγίζω (engizō, “I come near, approach”). Ēngiken conveys the idea of moving toward something and NOT be distant from a near moment in time.
19Dr. Michael S. Heiser is a Scholar-in-Residence for Faithlife Corporation, the makers of Logos Bible Software. His varied academic background enables him to operate in the realm of critical scholarship and the wider Christian community. Dr. Heiser earned his PhD in Hebrew Bible and Semitic languages and holds an MA in ancient history and Hebrew studies. He is the coeditor of Old Testament Greek Pseudepigrapha with Morphology and Semitic Inscriptions: Analyzed Texts and English Translations, and can do translation work in roughly a dozen ancient languages, including Biblical Hebrew, Greek, Aramaic, Egyptian hieroglyphs, and Ugaritic cuneiform. He also specializes in Israelite religion (especially Israel’s divine council), contextualizing biblical theology with Israelite and ancient Near Eastern religion, Jewish binitarianism, biblical languages, ancient Semitic languages, textual criticism, comparative philology, and Second Temple period Jewish literature. In addition, he was named the 2007 Pacific Northwest Regional Scholar by the Society of Biblical Literature.
Then, lastly, I want to guide you. I want to be your guide as to how to see, yes, but also how to think about what you’re seeing and how to do something with what you’re seeing and what you’re thinking about. I want to focus on analysis and detection of things and then what to do with all that. In the course of doing that, I’ll introduce you to a lot of tools, a lot of resources that will assist you in this thing we call hermeneutics, bible interpretation.20 (Emphasis mine—bold)
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20 Michael S. Heiser, ed., Introduction, "My Task,” BI101 Introducing Biblical Interpretation: Contexts and Resources (Bellingham, WA: Lexham Press, 2013).
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