Anti-Imperial Subtexts in Paul 329 our text he explains why this is the case. For our purposes, the thematic inclusio that frames the explanation is of greatest interest. In v. 29 Paul states that “the critical time has been shortened” (oJ kairo;" sunestalmevno" ejstivn) (72). The wording is somewhat unusual, but it seems clear that Paul is trying to convey the idea that the present age will soon run up against its divinely ordained temporal limit. V. 31 serves to reinforce the point: The values and norms operable in the present age, including those embodied by societal preferences for one station above another, are fast losing all significance because “the form of this world is passing away” (paravgei ga;r to; sch'ma tou' kovsmou touvtou). Paul’s point, as Schrage so poetically puts it, is not so much the imminence of the “Weltende”, but rather that of a “Weltwende” (73) by means of which this age will give way to a new one. This new age will be completely different from all that came before and will therefore require an entirely different set of values and norms. Paul clearly believes he is living in temporal proximity to the tipping point between these ages. b) Rom 13,11-12a The same perspective is evident in Rom 13,11-12a. As is 1 Cor 7,29-31 Paul enjoins a certain ethical stance based on his assessment, one that he obviously believes will be self-evident to the Christians in Rome, of their position near the end of the eschatological time line (74). Paul uses two related metaphors to express his point. The first one, found in v. 11, is that of waking up on time, for “the hour has already come to arise from sleep” (w{ra h[dh uJma'" ejx u{pnou ejgerqh'nai). The second metaphor in v. 12a is that of a night nearly over and the dawn of a new day close at hand: “The night is well advanced, and the day is near” (hJ nu;x proevkoyen, hJ de; hJmevra h[ggiken). Both metaphors are full of eschatological connotations that would have been very apparent to Paul’s readers (75). By referring to the “hour” in v. 11, Paul may even be consciously alluding to Daniel, who often uses the term with a sense of (72) On this translation cf. THISELTON, Corinthians, 580-583; SCHNABEL, Korinther, 407. (73) W. SCHRAGE, Der erste Brief an die Korinther (1Kor 6,12-11,16) (EKK VII/2; Neukirchen-Vluyn 1995) 176-177. (74) I regard the participial phrase kai; tou'to eijdovte" to;n kairovn as anaphoric, referring to the ethical injunctions in the preceding section. Cf. D. MOO, The Epistle to the Romans (NICNT; Grand Rapids, MI 1996) 819-820. (75) J.D.G. DUNN, Romans 9-16 (WBC 38B; Dallas, TX 1988) 785-788.