104 J. Duncan M. Derrett would be able, to perform mešikāh of them. Apart from the sailor(s) who managed the boat, the seven fishermen were unable to lift this catch; had they exerted all possible force the boat might have begun to take water and been in danger of capsizing (cf. Lk 5:7). The fish were not theirs until lifted or drawn out of the water. Ἕλκειν also may be translated “drag”, “haul”57. The seven fishermen were unable to do it. Metaphorically John uses this verb of drawing, at- tracting a person (6:44; 12:32, an interesting example). The verb ἕλκω (representing the Heb. MŠK) figures metaphorically at Jer 31:3 (LXX Jer 38:3); Hos 11:4; Cant 1:4. Ἕλκειν is used variously, to philosophy, or to disaster58. Such a term is not used of blandishments, flattery, “being all things to all men”. Here we must think of the fish being acquired, in English idiom, “by hook or by crook”. Not owning any of the catch, the fishermen cannot deliver them for any purpose, like selling them, even giving them away. When do they become owners (subject to Jesus’ lien as fishing-expert)? When the net breaks water, Peter hauling on it. At that moment individual fish are both lifted and drawn, a rather amusing combination of conditions. Of course Peter acts as partner for the remaining six and acquires for them: but he was not prompted to do so until he heard those abrupt words, Ἐνέγκατε...ὧν ἐπιάσατε νῦν the νῦν meaning not simply “just now”, but also insinuating that there are other catches to come. So Peter now acts on behalf of a syndicate, as it were, Jesus claiming his share but unable to get possession except through Peter. Jesus stands on the beach with his invisible rāšût (personal space) around him. Rāšût is a characteristic Jewish idea59. It extends four cubits around one, wherever one is. It can acquire property for one, if such is one’s intention (e.g. lost property, or hefqēr, ownerless property). Peter is invited to infringe Jesus’ rāšût. He alone (without Jesus’ or anyone else’s help!) hauls the heavy net (heavier in air than in water), and the net is unbroken despite the abrasive effect of the dragging. What happened to the catch is not part of the story (cf. Lk 5:11). Here I shall avoid the temptation to deal with the mysterious “153”. Let us return to Peter’s behaviour while he was still in the boat. We will not forget he has his own rāšût, personal space; and at Lk 5:8, when both he and Jesus were in Hostile act: Wisd 19:4; Josephus, B.J. 1.591; Acts 16:19, 21:30; Jas 2:6. 57 Plato, Phaedr. 238A; Rep. VI.494E, VII. 538D. The Lat. traho is used similarly: “Virtue 58 by her charms allures (trahit) men to true honour” (Cicero). “We are all drawn (trahimur) by desire for praise” (id.); cf. Virg., Ecl. 2.65. On impressing labour see Moulton-Milligan, Vocab.,204(i). For the definition see Herzog (above, n. 45) I, 226, also pp. 191, 192. 59