2 ‘[B]oth the substantive meaning of πίστις and the force of the genitive are ambiguous’, according to Taylor, Greer, ‘The Function of ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ in Galatians’, JBL 85 (1966) 58–76 (71)Google Scholar. See also Tonstad, Sigve, ‘Πίστις Χριστοῦ: Reading Paul in a New Paradigm’, Andrews University Seminary Studies 40 (2002) 37–59 (45)Google Scholar; Jewett, Robert, Romans (Minneapolis: Fortress, 2007) 277–8Google Scholar. Exceptions include Arland J. Hultgren, who claims that the subjective genitive is excluded on the basis of syntax alone (‘The Pistis Christou Formulation in Paul’, NT 22 [1980] 248–63). Similarly Gerhard Kittel concludes regarding πίστις Ἰησοῦ Χριστοῦ in Romans that ‘die Übersetzung “Glaube Jesu Christi” nicht nur zulässt, sondern geradezu fordert’ (‘Πίστις Ἰησοῦ Χριστοῦ bei Paulus’, Theologischen Studien und Kritiken 79 [1906] 419–36 [426]).

3 E.g. Matt 9.2; Mark 2.5; Luke 5.20; 8.25; Rom 1.8; 4.5; 1 Cor 2.5; 15.17; Phil 2.17; Col 1.4; 1 Thess 1.8; 2 Thess 1.3; Phlm 6.

4 Howard, George, ‘Notes and Observations on the “Faith of Christ”’, HTR 60 (1967) 459–65 (459)CrossRefGoogle Scholar; Wallis, Ian G., The Faith of Jesus Christ in Early Christian Traditions (Cambridge: Cambridge University, 1995) 69CrossRefGoogle Scholar.

5 For Williams they diverge. God is the object of πίστις for Paul, while Christ is the object of πιστεύω. To believe in (πιστεύειν εἰς) Christ is to confess truths of the gospel (Williams, Sam K., ‘Again Pistis Christou’, CBQ 49 [1987] 431–47 [442–3]Google Scholar). Contrast the more nuanced discussion of Ulrichs, K. F. (Christusglaube: Studien zum Syntagma πίστις Χριστοῦ and zum paulinischen Verständnis von Glaube und Rechtfertigung [Tübingen: Mohr Siebeck, 2007] 13–28)Google Scholar.

6 This is the most likely force for the uncommon πίστις εἰς + person (Acts 20.21; 26.18; Col 2.5; 1 Pet 1.21) even if, as asserted by Barrett, C. K., Luke's πίστις does not have typical Pauline content (Acts 15–28 [London: T. & T. Clark, 1998] 1114)Google Scholar.

7 As is done elsewhere with πρός. So, at Abr. 1.268, Philo refers to faith in God (ἡ πρὸς θεὸν πίστις) as the only good (cf. Mut. 1.201; Praem. 1.27; Her. 1.94; Somn. 1.68); cf. 4 Macc. 15.24: because of her faith in God (διὰ τὴν πρὸς θεὸν πίστιν); Josephus AJ 19.289: some Jews worthy of favor because of their faithfulness to the Romans (διὰ τὴν πρὸς Ῥωμαίους πίστιν). Πρός marks the object with other verbal nouns as well. E.g. Acts 13.32: the promise made to our ancestors (τὴν πρὸς τοὺς πατέρας ἐπαγγελίαν γενομένην); 22.1: the defense I make to you (ἀκούσατέ μου τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας); 26.6: the promise given to our ancestors (τῆς εἰς τοὺς πατέρας ἡμῶν ἐπαγγελίας γενομένης); 1 Pet 1.10: the prophets who spoke of the grace given to you (προϕῆται οἱ περὶ τῆς εἰς ὑμᾶς χάριτος προϕητεύσαντες).

8 E.g. Clement of Alexandria Strom. 4.21.134.31: ἡ εἰς χριστὸν πίστις; Justin Martyr Fragmenta operum deperditorum 11.6: τῆς εἰς χριστὸν πίστεως; Irenaeus Fragmenta operum deperditorum 25.3: τὴν εἰς χριστὸν πίστιν; Athanasius Contra gentes 1.17: τὴν εἰς χριστὸν πίστιν; Origen Cels. Prooemium 6.6–7: τῆς εἰς χριστὸν πίστεως; cf. 1 Clem 22.1: ἡ ἐν Χριστῷ πίστις.

9 Koperski, Veronica, ‘The Meaning of Pistis Christou in Philippians 3:9’, Louvain Studies 18 (1993) 198–216 (214)CrossRefGoogle Scholar, followed by Ulrichs, Christusglaube, 237–9; likewise O'Brien, Peter T., The Epistle to the Philippians (Grand Rapids: Eerdmans, 1991) 397Google Scholar.

10 E.g. Mark 5.30: Jesus knew power went from him (τὴν ἐξ αὐτοῦ δύναμιν ἐξελθοῦσαν); Mark 7.20: what comes out of a person defiles (τὸ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενον, ἐκεῖνο κοινοῖ τὸν ἄνθρωπον); Rom 11.27: my covenant (ἡ παρʼ ἐμοῦ διαθήκη); 2 Cor 8.7: our love which is among you (τῇ ἐξ ἡμῶν ἐν ὑμῖν ἀγάπῃ); cf Mark 9.10: what is resurrection from the dead (τί ἐστιν τὸ ἐκ νεκρῶν ἀναστῆναι); Rom 10.6: righteousness from faith speaks this way (ἡ δὲ ἐκ πίστεως δικαιοσύνη οὕτως λέγει).

11 Included could be Wis 9.6: the wisdom that comes from you (τῆς ἀπὸ σοῦ σοϕίας ἀπούσης); Thuc. 2.92.6.1: fearing help given by Athenians (ϕοβούμενοι τὴν ἀπὸ τῶν Ἀθηναίων βοήθειαν); cf 4.8.5.1, 4.105.1.1; Xen. Hell. 1.7.33: rather consider yourselves ignorant of the necessities of God (ἀντὶ δὲ τῶν ἐκ θεοῦ ἀναγκαίων ἀγνωμονεῖν δόξητε); Plut. Agesilaus 4.1: relatives from his mother's side (τοὺς ἀπὸ μητρὸς οἰκείους). Examples of non-person adjectival prepositional phrases are numerous. E.g., Plut. Sulla 5.1: glory gained in battle (τὴν ἀπὸ τῶν πολεμικῶν δόξαν); Xen Hell 5.4.58.5: blood poured from the body (ἐρρύη τὸ ἐκ τοῦ σώματος αἷμα). Rarely the AAPP can designate both source and object. Thus Cyrus was delighted when he saw the fear that the Greeks caused in the barbarians (Xen. Anab. 1.2.18: Κῦρος δὲ ᾕσθη τὸν ἐκ Ἑλλήνων εἰς τοὺς βαρβάρους ϕόβον ἰδών).

12 All translations are the author's own. With Jer 11.20 compare the nearly identical Jer 20.12, containing τὴν παρὰ σοῦ ἐκδίκησιν ἐν αὐτοῖς. In both cases τὴν παρὰ σοῦ ἐκδίκησιν translates נקמתך.

13 A similar case could be made for the preposition marking the subject in AJ 2.164: rejoicing in how things have worked out in the sovereignty of God (χαίροντες οὖν ἐπὶ τοῖς ἐκ θεοῦ γεγενημένοις); 7.152: the immediate death of the child she bore to you (τεθνήξεσθαι δὲ καὶ τὸν παῖδά σοι παραχρῆμα τὸν ἐξ αὐτῆς γεγενημένον); 11.145: Ezra urged them to cast out foreign wives and the children they bore (ἐκβαλεῖν αὐτὰς καὶ τὰ ἐξ αὐτῶν γεγενημένα); cf. 11.152; JW 1.463.

14 Cf. Thuc. 1.89.2.6: having allies from the Peleponnese (ἔχων τοὺς ἀπὸ Πελοποννήσου συμμάχους); Jos JW 6.286: to wait on help from God (προσμένειν τὴν ἀπὸ τοῦ θεοῦ βοήθειαν); AJ 8.117: your [God's] help given to all men in common (ἀλλὰ πᾶσι κοινὴν τὴν ἀπὸ σοῦ βοήθειαν).

15 For Josephus, προνοία as divine providence is distinguished from προνοία as forethought. The former is ἡ τοῦ θεοῦ προνοία (AJ 2.349; 3.99; 4.60; 6.159; 13.80; 20.49, 168).

16 At Legatio ad Gaium 1.146 likewise ἐκ clearly marks the subject: Augustus ended wars that came about because of attacks by bandits (διὰ τὰς ἐκ λῃστῶν ἐπιθέσεις).

17 Cf. Virt. 1.122: freedom given by birth (τῆς ἐκ γένους ἐλευθερίας); Mos 2.252: God's unconquerable help (τὴν ἀήττητον ἐκ θεοῦ βοήθειαν).

18 Moule, C. F. D., An Idiom Book of New Testament Greek (Cambridge: Cambridge University, 1963) 73–4Google Scholar. Moule cites, amongst others, Luke 7.35; 22.45; Acts 4.36; 15.4. See also Jas 1.13 (μηδεὶς πειραζόμενος λεγέτω ὅτι ⸀ἀπὸ θεοῦ πειράζομαι) where in א, 429, 630, 1505 and 1611 ὑπό is substituted for ἀπό. Ἀπό designates the agent in the AAPP of Jude 23: the garment dirtied by the flesh (τὸν ἀπὸ τῆς σαρκὸς ἐσπιλωμένον χιτῶνα).

19 Similar constructions include Philo Joseph 1.127: without proofs given by me (ἄνευ τῶν παρʼ ἐμοῦ πίστεων); Diodorus Siculus 19.42.5.4: the trust that had been given by the kings (τὴν δεδομένην ὑπὸ τῶν βασιλέων πίστιν); 19.86.2.2: the trust that had been given by Antigonus and Demetrius (τὴν δεδομένην ὑπ’ Ἀντιγόνου καὶ Δημητρίου πίστιν); Josephus JW 2.21: Ptolemy seemed to be important because of the trust Herod placed in him (Πτολεμαῖον ῥοπὴν εἶναι δοκοῦντα διὰ τὴν παρὰ Ἡρώδῃ πίστιν). When Philip followed the advice of Aratus, he guarded his loyalty to the Messenians (διεϕύλαξε τὴν πρὸς Μεσσηνίους πίστιν, Polybius 7.14.2); but when he followed the advice of Demetrius, he lost the loyalty of the other Greeks (τὴν παρὰ τοῖς ἄλλοις Ἕλλησιν ἀπέβαλε πίστιν, 7.14.6).

20 At other times the expression is partitive. E.g. Job 10.7 (LXX): who can rescue [someone] from your hands? (τίς ἐστιν ὁ ἐκ τῶν χειρῶν σου ἐξαιρούμενος;).

21 The former is asked by Wallis (The Faith of Jesus Christ, 70), the latter by Ulrichs (Christusglaube, 47 n. 263).

22 Or perhaps even δικαιωθῶμεν διὰ τῆς ἐκ Χριστοῦ εἰς τὸν ἴδιον πατέρα πίστεως (cf. τέλειος δ’, οἶμαι, καθαρισμὸς ἡ διὰ νόμου καὶ προϕητῶν εἰς τὸ εὐαγγέλιον πίστις in Clement Strom 4.25.159).