EFECTO JURIDICO DE LA AFILIACION PATRONAL

3.1.1 Structure: These four verses (27:9-12) are a single unit in themselves as they contain one unified idea: whether to continue the voyage or not. This narrative unit is separated from the preceding (v.8) and the proceeding verse (v.13). The preceding verse

1_{Tannehill,The Narrative Unity of Luke-Acts, vol.2, 331.} 2

narrates the arrival of Paul and his companions at Fair Havens and the proceeding verse describes the resumption of the voyage from Crete, when the south wind started blowing gently. We can clearly see four elements in these four verses which suggest to us a four-fold structure. First of all, there is the context which is clearly indicated by two genitive absolutes: ~Ikanou/ de. cro,nou diagenome,nou and o;ntoj h;dh evpisfalou/j tou/ ploo.j. The second gen. Absolute is expanded by dia. to. and an accusative and infinitive: th.n nhstei,an h;dh parelhluqe,nai. (because the fast has now already passed). After describing the context, the author immediately narrates the intervention of Paul. He addresses the audience with the general expression :Andrej which is followed by his message of warning. The third element is the response of the centurion who prefers to listen to the captain and the owner of the ship rather than to the warning given by Paul. Finally, the narrative mentions the resolution of the majority who resolved to sail as far as Phoenix because Fair Havens was unsuitable for wintering. Thus we can form the following structure to this paragraph:

1. The context: (v.9)

a) Much time had passed (v. 9a) b) voyage becoming dangerous (v. 9b) c) Fast had already gone (v. 9c) 2. The intervention of Paul: (v. 9d-10)

a) Request ( v. 9d )

b) Address formula (v.10a)

c) content: prophesy of injury and loss (v. 10 b) 3. The response of the centurion: (v.11)

Preference given to the advice of the captain and the owner of the ship

4. The resolution of the majority (v. 12)

Phoenix: a suitable harbour for passing winter

3.1.2 Exegetical Analysis 3.1.2.1 The Context: (v. 9a-c) 9a~Ikanou/ de. cro,nou diagenome,nou

9bkai. o;ntoj h;dh evpisfalou/j tou/ ploo.j

9cdia. to. kai. th.n nhstei,an h;dh parelhluqe,nai

3.1.2.1.1 As Much Time had been Lost (v. 9a): The first two statements of this verse (9a and 9b) are in genitive absolutes. The adjective i`kano,j which means “enough”, “sufficient” is found 39 times in the NT, out of which 9 are in Luke and 18 in the Acts3.~Ikanou/ de. cro,nou means “a long time”. In Luke 20:9 this phrase occurs in the parable of the tenants:And he began to tell the people this parable:“A man planted a vineyard, and let it out to tenants, and went into another country for a long while (cro,nouj i`kanou,j).” The same expression with the similar meaning is also found in Lk 8:27 where the terrible state of a possessed man is described: “for a long time (cro,nw|

i`kanw/) he had worn no clothes, and he lived not in a house but among the tombs”. In Acts 8:11 the expression is used of Simon the magician: “they gave heed to him, because for a long time (i`kanw/| cro,nw|) he had amazed them with his magic”.

The expression~Ikanou/ de. cro,nourelates this section to the previous section in which the delay of the voyage has been already indicated. The narrator does not specify for how long they have been in the sea. However, the genitive absolute

~Ikanou/ de. cro,nousuggests that they have spent a considerable amount of time in the sea. A long time has passed and Fair Havens is not a desirable harbour to spend the winter. Further sailing is dangerous.

3.1.3.1.2 The Voyage Becoming Dangerous (v. 9b): evpisfalou/j appears only here and it means insecure or unsafe or a hazardous and dangerous voyage. The word appears elsewhere in ancient literature. Cf. Josephus, Ant. 16,154. The dangerous season for sailing began about 14th of September and lasted until 11th of November, after the latter date all navigation on the open sea came to an end until winter was over. They were now well into the dangerous season.5

3.1.3.1.3 Fast had Already Gone (v. 9c): The Fast is the day of Atonement, the only fast day in the Jewish calendar: “on the day of atonement, eating drinking, washing anointing, putting on sandals and marital intercourse are forbidden” (Yoma 8,1). We find several references which connect the Day of Atonement with fasting (e.g. Josephus, Ant 17.165; 14.66; Philo, Moses 2,23; 1.186; 2.193). The Day of Atonement fell on 10 Tishri; Tishri corresponds to the latter part of September and the

3

Cf. P. Trummer, Art. “i`kano,j”, in:EWNTll, 452-3.

4_{Cf. Barrett,Acts of the Apostles,1188.} 5

beginning of October. So the 10 would fall at the beginning of October. Sailing was not safe at this period. In the rabbinic literature the Feast of Tabernacles which falls five days later than “the Fast” is often referred to as marking the end of the safe navigation, and a rabbi who lived about 280 AD is quoted as explaining Isaiah 43:16 thus: “who makes a way in the sea, that is, from Pentecost to Tabernacles”, and a path in the mighty waters” that is, “from Tabernacles to Dedication”.6

Thus the reference to the Fast has been used as a means of dating the journey. The Fast, th.n nhstei,an, is introduced by kai. which should mean, “The Fast too or eventhe Fast”. This has been held to mean that this particular year the Fast fell late, later at least than the autumnal equinox7. In 59 AD the date was the 5thof October; it was earlier in 57, 58, 60, 61, 62. From this some have inferred that the date of Paul’s journey was 59 AD.

This dating brings in some problem at 28:11; the shipwreck and the stay in Malta began by the end of October. The last part of the voyage, after three months, will, therefore, have begun at the end of January. Obviously sailing was terribly dangerous in this period. Probably this did not matter much as Claudius had encouraged the corn trade and the risk at sea was worth the prize from the Emperor8. Perhaps a great deal is being made to rest on the word kai. which does not need to be given this quasi-superlative force9. It was late; even the day usually considered as marking the end of navigation had gone by. There must have been an uncertain period; p.Shabbath 2.5b.25 reckons sailing to be unsafe after the Feast of Tabernacles, 15 Tishri. On this reckoning the Day of Atonement was late but not impossibly late10. Conzelmann believes that the reference to three months is a schematic detail: “The difficulties are diminished if we see this as based on the Syrian-Jewish calendar, which Josephus used. According to this calendar the year begins on the nineteenth of October and the tenth of Tishri would be the twenty-eighth of October”.11

6_{Cf. Foakes Jackson and Lake,The Beginnings of Christianity4, 328-9.} 7_{Cf. Ibid. Cf. also Behm, Art. “nhstis”, in:TWNT4, 928-32.}

8_{Cf. Suetonius, Claudius 18.} 9

Cf. Barrett,Acts of the Apostles,1188.

10_{Cf. Marshall,The Acts of the Apostles, 406.} 11

Why does the narrator make a reference to the Fast? It is rather surprising that in such a non-Jewish setting, the close of navigation is described by dates from the Jewish calendar. Luke does point out Jewish holy seasons elsewhere in Acts: Acts 1:12 (Sabbath day’s journey); 12:4 (Passover); 18:21 (the Feast); 20:6 (Unleavened bread); 20:16 (Pentecost). In the above instances we have reasons to believe that the festival named was observed by one or other of the characters. Did Paul and his Christian associates observe the Day of Atonement here on the ship? Were there Jews at Lasea who had done so? Hanson speculates on where Paul could have observed the Day of Atonement, whether on board ship or at Lasea (if there was a synagogue there)12. Perhaps we need to ask whether he would have observed the Fast at all (see Gal 4:10). Deissmann13 finds evidence in a stele from Rheneia that about 150 years earlier the Jews at Delos were in the habit of celebrating the Day of Atonement. In 1 Cor 16:6,8 Paul seems to combine references to time which, as here, alternate “winter” in one case with a Jewish festival (Pentecost) in another. But under the present circumstances the narrator makes reference to the Fast only to indicate that they were sailing in a time that was really dangerous for sailing. This gives a certain amount of smoothness to the narrative. The coming danger of shipwreck and much damage was just a natural outcome and is due rather to their own folly than to a punishment from God. It was the result of disregarding the season marked for the end of navigation.

3.1.3.2 The Intervention of Paul: (v. 9d-10): 9dparh,|nei o` Pau/loj

10ale,gwn auvtoi/j( :Andrej(

10bqewrw/ o[ti meta. u[brewj kai. pollh/j zhmi,aj

10couv mo,non tou/ forti,ou kai. tou/ ploi,ou avlla. kai. tw/n yucw/n h`mw/n

10dme,llein e;sesqai to.n plou/nÅ

In this situation Paul intervenes. How could he do it being a prisoner? Luke has already told us that Paul enjoyed a privileged position from the centurion. He is not an ordinary prisoner. He is a Roman citizen and must appear before the Emperor. And it was the opinion of King Agrippa that he was innocent. So Paul was in a position to intervene and warn the centurion of the dangerous voyage they were going to make. Paul was no stranger to storms at sea and shipwreck (cf. 1Cor.11:25b). He foresees that any plan of sailing further from the Fair Havens was

12_{Cf. Hanson,Act, 245.} 13

a great risk. And so he gave the authorities his advice. It is given in the first instance, probably, to the centurion, with whom he had established a good relationship. According to Marshall, “it is a simple warning of danger ahead, such as might be made by anybody who took note of both the time of the year and actual presence of bad weather”14. At the same time the way it is narrated indicates that it is more than a simple warning. “The fact that Paul speaks with certainty of disaster rather than merely of the possibility may support the supposition of divine guidance behind his statement”15.

3.1.3.2.1 Request (v. 9d): The narrator uses the imperfect of the verb paraine,w to describe Paul’s intervention. One might have expected the verb parakale,in. paraine,w

is used in the NT only here and in v. 22. It means to advise strongly. As J. Thomas describes, the verb paraine,w means “einen dringenden Rat geben, an sich ohne Autoritätsgewicht, rein sachlich und ohne den freundlichen Ton des parakale,w”16. Paraine,w stands between the verb paragge,llw which has the sense of “commanding” and parakale,w which has a cordial nuance17. The use ofparaine,wcould be a mark of a special source for this chapter. It is not a word particularly appropriate to sea voyage and it does nothing to confirm the view that we have here a Lucan insertion. Since the prediction that follows in v. 10 was partially proved false we may suppose that Luke (if he thought about the matter) took it to be Paul’s human opinion, whereas his later prediction (vv. 22-26) was based on a supernatural communication from an angel18.

3.1.3.2.2 Address Formula (v. 10a): Paul addresses his fellow voyagers with the word::Andrej. This word appears 44 times in Acts and in most cases it appears in the vocative case. It is used often by Peter and Paul in their preaching. The vocative

:Andrejis usually accompanied by some other noun (such asavdelfoi,) in Acts. In his speech at Athens, Paul addresses the pagans with the expression :Andrej VAqhnai/oi. Only here and in vv. 21-25,:Andrej is without an additional noun. Perhaps there was no other word suitable to describe all Paul’s fellow-travellers. It is a mixed group: pagans and a few Christians. Therefore Paul uses:Andrej, a more universal word that includes everyone.

14

Marshall,The Acts of the Apostles, 406.

15_Ibid.

16_{J. Thomas, Art. “paraine,w”, in:EWNTlll, 53.} 17_Ibid.

18

The vocative:Andrejis followed by a sentence that has a mixed construction. It begins withqewrw/ o[ti. As a rule this should be followed by a finite verb. But this is not so here. The sentence continues with an accusative and infinitive (me,llein e;sesqai to.n plou/n) which should have followed upon qewrw/ without o[ti. Foakes-Jackson and Lake explain the difficulty: “The Greekoti... me,llein is impossible, but it is found in all the B–text mss, and was not corrected in the Antiochean text. There is no evidence for the western text, as there is no Greek witness, and the point is one which naturally disappears in a translation, as it does in the rendering given above. The mistake is one which any writer might make and overlook in correcting his own manuscript, though he would scarcely pass it in that of anyone else”19. The construction has, however, been defended20. M.1.213 says that there are classical parallels (Cyropaedia 8.1.25; Thucydides 5.46.39; POxy 2.237)21. The future infinitive (found in the NT only in Acts and Hebrews) is rightly used withme,llein.

3.1.3.2.3 qewrw/: This verb appears 58 times in the NT of which Luke-Acts has 21 occurrences. It appears mostly in the present and the imperfect tense. Basically it means “seeing”, “perceiving” and “recognising”. In Acts 4:13 it is used for the members of the council who saw (Qewrou/ntej) the boldness of Peter and John, and perceived that they were uneducated, common men, they wondered.... In 28.6 this verb is used to describe the reaction of the pagan indwellers of Malta who waited, expecting him (Paul) to swell up or suddenly fall down dead; but when they had waited a long time and saw (qewrou,ntwn) no misfortune come to him, they changed their minds and said that he was a god. In 17.22 Luke puts this verb on the lips of Paul in his speech to the men of Athens: Men of Athens, I perceive (qewrw/) that in every way you are very religious. In two occurrences in Acts its object is a supernatural appearance. In 7:56 this verb is found in the mouth of Stephen who says, Behold, I see (qewrw/) the heavens opened, and the Son of man standing at the right hand of God. Similarly in 10:11 it is used in the context of the vision of Peter at Caesarea where hesaw (qewrei/) the heaven opened, and something descending, like a great sheet, let down by four corners upon the earth. Although often its object is some

19_{Foakes-Jackson F.J. and Lake,The Beginnings of Christianity4, 329.}

20_{Cf. Cadbury, “Lexical Notes on Luke-Acts”, in:Society of Biblical Literature47 (1928), 419-20.} 21

supernatural appearance, it is not a technical term for visions22. In the Gospel of John this verb often signifies believing.

In the present context Luke does not indicate that the seeing of Paul was in any way supernatural. It is more from the practical experience of Paul who, because of his many sea-voyages, is aware of the safe and dangerous seasons for voyage. In fact the next address of Paul slightly differs from the present. In the present intervention he mentions the future dangers for the cargo as well for their lives. But in the next address he qualifies that only ship will be destroyed and that their lives will be safe. The change in the second intervention is an indication that Luke does not want the reader to understand that Paul’s seeing is supernatural.

3.1.3.2.4 Injury and Loss (v. 10b): Paul tells that if they continue their voyage, it will bemeta. u[brewj kai. pollh/j zhmi,aj..u[brewjcomes from the nounu[brijwhich is rather an unexpected word (appears also in v.21). It is used only in a passive sense in the NT. It signifies the result of presumptuous invasion of one’s rights by others through words or actions, insult, outrage, mistreatment (2 Cor 12:10); and also the damage and injury as a result of natural forces such as wind and weather hardship. The verb

u`bri,zwis used by Paul with reference to his suffering which he had to undergo during his first proclamation of the Gospel in Philippi ( 1Thes.2:2). In Mt 22:6 this verb is used in the parable of the marriage feast, to describe the harsh treatment given to those servants who were sent by the king to invite the guests for the wedding banquet: the rest seized his servants, treated them shamefully (u[brisan), and killed them. It is worth noting that here in Mt 22:6 the verbu`bri,zw is put beside the verb avpoktei,nw, killing. Both signify the acts of mistreatment given to the messengers of God23. In Luke 11: 45 this verb is used by one of the lawyers who answers Jesus: “Teacher in saying this you reproached us (h`ma/j u`bri,zeij) also”. Luke uses this verb for the third passion announcement of Jesus: For he will be delivered to the Gentiles, and will be mocked and shamefully treated (u`brisqh,setai) and spat upon. Here too the verb

u`bri,zw has an added force as it is put besides the verb evmptu,w which means to spit upon. The verb u`bri,zw is used in Acts 14:5 to describe the cruel treatment given to Paul and Barnabas at Iconium:When an attempt was made by both Gentiles and Jews,

22_{Cf. M. Völkel, Art. “qewre,w” in:EWNTll, 363.} 23_{Cf. G. Lüdemann, Art. “u`bri,zw”, in:EWNTlll,.907.}

with their rulers, to molest them and to stone them... In this context the verb is used together with the verbliqobole,wwhich means “to stone to death”.

The feminine noun zhmi,a basically means disadvantage or loss and the corresponding verbzhmio,w means to put someone at a disadvantage or cause loss to someone24. The word was used in the context of business from the time of Aristotle and carried a materialistic meaning25. In our context, too,zhmi,apredominantly has the sense of material loss, the loss of the ship, its goods and human beings as well. Later on this word carried a spiritual sense. The noun has three more occurrences in the NT: