Two questions of critical interest emerge from a careful consideration of the use of v-qaTela. in this passage.
1. Chronological. — The word seems to afford an important clue to the exact year in which the voyage of St. Paul to Rome took place. In this connexion we must note that, in all probability, the phrase ^vros t^'St; iiriaipaKoxJs toO irXods refers to the Roman mode of reckoning, and that there is a studied contrast (implied in Kal) in the verse between the Roman and the Jewish Calendar. The KaL reproduces vividly the note of apprehen- siveness. ' It seems to follow, therefore, that Luke is writing of a year in Avhich the Great Fast is subsequent to the Autumnal Equinox, or is at all events very late indeed ' (W. P. Workman, in ExpT xi. [1899-1900] 317). Workman deduces, after a careful examination of the various dates proposed, especially of a.d. 56, 58, 59, that A.D. 59 is the one that fits in best with St. Luke's state- ment. The Fast took place on Tishri 10, which is calculated by adding 173 days to Nisan 14 ; the calculation of the latter date presenting some difficulty only in A.D. 56, which for other reasons is unsuitable, although championed by Blass and Harnack. Turner in HDB i. 862, art. ' Chrono- logy,' argues for A.D. 58, but in that year Tishri 10 is 16 Sept., eight days previous to the equinox. If Workman's interpretation of the contrast in St. Luke's mind between the two modes of reckoning is correct, A.D. 58 is therefore unsuitable, and the only possible year is A.D. 59, in which Tishri 10 falls on 6 October. This is the year contended for on other grounds by Ramsay and others. Anotlier advantage is that, by this means, the chronological difficulty created by the 'three months" stay in Malta (Ac 28") is somewhat alleviated ; for the party could not possibly set sail again until the very beginning of February at the earliest. The spring equinox occurred on 9 Feb. (cf. Turner, HDB i. 422»; Zahn, IntroiL, iii. 454). St. Paul would of course reckon after the JeAvish Calendar
(1 Co 16^), and it is quite natural that St. Luke, a Gentile Christian, should also do so (Harnack, The Acts of the Apostles [NT Studies iii.], p. 21 { = Beitrdge zur Einleitung in das NT, iii. (1908)]). 2. Authorship of Acts. — Does the mention of the Fast imply that St. Paul observed it ? This ques- tion can be answered adequately only in connexion with a full investigation of his attitude towards Judaism. Such an investigation has a very import- ant bearing on the question of the Lucan author- ship, and cannot be entered upon here (see art. Acts of the Apostles). It may, however, be pointed out that, on the most probable supposi- tion that St. Paul, along with his companions Aristarchus and Luke, did observe the Fast, the fact is illuminative for the question of his attitude to Judaism generally, notwithstanding his principle that the Law is abrogated. Waiving the general question as to whether such conformity on the Apostle's part is inconsistent with the doctrine of the Epistles (cf. Ac 212^*^- 23" 266), and tlie assump- tion that on this account the portrait of St. Paul in Acts is therefore a Tendenz-^xo([\\ct, we may find in this passage an important confirmation of Har- nack's position that a mere theory of accommodation to Jewish customs for the sake of peace on St. Paul's part is neither worthy nor satisfying. No such motive could be in place under such circum- stances. He observed the Fast because he was a Jew, who at the same time did not seek to bind such observances on Gentile Christians. His one aim was to promote a sense of brotherhood ' in Christ ' between Jew and Gentile. ' St. Paul, indeed, took up a position even then no longer tenable when he regarded "Judaism" as still pos- sible within the Christian fold, while he himself, by his mission to the Gentiles, had actually severed Judaism inside Christianity from its roots' (Har- nack, Date of Acts and Synoptic Gospels INT Studies, iv.], p. 76 [=Beitrdge, iv. (1911)]).
LiTERATtTRB. — For Chronology, see Literature mentioned in the article ; and for the whole discussion of St. Paul's relation to Judaism, see A. Harnaclt, Date of the Acts and of the Synoptic Gospels, Eng. tr., 1911, p. 67 £f., also his Acts of the Apostles, Eng. tr., 1909, p. 281 ff. ; T. Zahn, Introd. to the iV2', Eng. tr., 1909, iii. 152; E. von Dobsciiiitz, Problems des apostol. Zeitalters, 1904, p. 81 ff. ; J. Weiss, Uber die Absicht und den literar. Charakter der Apostelgeschichte, 1897, p. 36 ff. ; A. Jiilicher, Neue Linienind. KrUikd. evangel, tjberliefenmg, 1906, p. 59 f. R. H. STEACHAN.
FASTING.— See Abstinence. FATHER.— See FAMILY. FATHERHOOD OF GOD.— See GOD.
FATHOM. — The only instance of this measure- ment is found in Ac 27^^, where by successive soundings a depth of 20 and 15 fathoms is obtained. The word employed (dpyvia. ; cf. Herod, ii. 149. 4) denotes the length from finger tip to finger tip of the outstretched arms, measuring across the breast. In tables of length it appears = 4 cubits = 6 feet. The actual measurement thus depends on the length of the cubit or foot. According to recent authorities, the Roman-Attic ft. is given as equiva- lent to "971 English ft., which yields 70 in. (ap- proximately) as the length of the fathom. This is slightly under our present-day measure of 6 feet. For the fathom of Julian of Ascalon (74*49 in.) see EBi, art. ' Weights and Measures.'