PISTIS CHRISTOU: A JEWISH BELIEVER’S PERSPECTIVE

“and it is a righteousness that comes from God, through the faithfulness of Yeshua the Messiah, to all who continue trusting. For it makes no difference whether one is a Jew or a Gentile… and it vindicates his righteousness in the present age by showing that he is righteous himself and is also the one who makes people righteous on the ground of Yeshua’s faithfulness.” Romans 3:22, 26  

“even so, we have come to realize that a person is not declared righteous by God on the ground of his legalistic observance of Torah commands, but through the Messiah Yeshua’s trusting faithfulness. Therefore, we too have put our trust in Messiah Yeshua and become faithful to him, in order that we might be declared righteous on the ground of the Messiah’s trusting faithfulness and not on the ground of our legalistic observance of Torah commands. For on the ground of legalistic observance of Torah commands, no one will be declared righteous… When the Messiah was executed on the stake as a criminal, I was too; so that my proud ego no longer lives. But the Messiah lives in me, and the life I now live in my body I live by the same trusting faithfulness that the Son of God had, who loved me and gave himself up for me.” Galatians 2:16, 20

“But instead, the Tanakh shuts up everything under sin; so that what had been promised might be given, on the basis of Yeshua the Messiah’s trusting faithfulness, to those who continue to be trustingly faithful.” Galatians 3:22

“and be found in union with him, not having any righteousness of my own based on legalism, but having that righteousness which comes through the Messiah’s faithfulness, the righteousness from God based on trust.” Philippians 3:9

22 Through the faithfulness of Yeshua the Messiah, Greek dia pisteôs Iêsou Christou, in other translations virtually always rendered, “through faith in Jesus Christ.” This implies that God considers an individual righteous because he believes in Yeshua. But George Howard (“Romans 3:21–31 and the Inclusion of the Gentiles,” Harvard Theological Review 63 (1970), pp. 223–233) has made a strong case for regarding this Greek phrase not as an objective genitive but as a subjective genitive, with the word “pistis” meaning “faithfulness” rather than “faith, belief” (on this see Ac 3:16N and Section (1) of Ga 2:16cN). For the relevant quotation from Howard’s article see section (2) of Ga 2:16cN, all of which constitutes an essential complement and sequel to the present note.

Sha’ul uses the same expression, “dia pisteôs Iêsou Christou,” not only here but in v. 26; Ga 2:16 (twice), 3:22; Ep 3:12 and Pp 3:9. Somewhat similar constructions are found at Co 2:12 and 2 Th 2:13. The issue is important enough to make it worth understanding what subjective and objective genitives are. In Greek grammar pisteôs (“faithfulness of or “faith of”) is the genitive case of “pistis” (“faithfulness” or “faith”); broadly speaking, the genitive case adds the “of.” The question, then, is: what kind of an “of” is it? H. E. Dana and Julius R. Mantey, in A Manual Grammar of the Greek New Testament (The MacMillan Company, 1927; 1957 printing) deal with the matter on pp. 78–79. With a noun of action,

“We have the subjective genitive when the noun in the genitive produces the action, being therefore related as subject to the verbal idea of the noun modified,”

and the example given is “the preaching of Jesus Christ” (Ro 16:25). In contrast, there is the objective genitive.

“We have this construction when the noun in the genitive receives the action, being thus related as object to the verbal idea contained in the noun modified.”

The example given is: “But the blasphemy of the Spirit shall not be forgiven” (Mt 12:31). In the first example (the subjective genitive), Yeshua does the preaching and does not receive it. In the second (the objective genitive), the Spirit does not do the blaspheming but receives it, is the object of it. In our present verse, if “pisteôs” is subjective, Yeshua does the pistis (“the faithfulness of Yeshua”); if objective, Yeshua receives the pistis (“faith in Yeshua”) and someone else does it.

In addition to the grammatical points presented by Howard, a key argument for regarding “pisteôs Iêsou” as “faithfulness of Yeshua” arises from taking vv. 20–26 as a commentary on Psalm 143, as explained above in v. 20aN. The psalm speaks not of our faith in God but of God’s faithfulness to us.

As noted, the same phrase appears in v. 26, and the decision made here and in that verse controls how to translate “pisteôs” in v. 25 also. But E. D. Burton, whose Commentary on Galatians I elsewhere quote with approval (at Ga 2:16b&N), writes (p. 121),

“The evidence that pistis, like elpis and agapê, may take an objective genitive is too clear to be questioned (cf. Mark 11:22, Acts 3:16, Colossians 2:12, 2 Thess 2:13).”

Nevertheless I do question it, at least in all but one of the verses he cites. Mark 11:22 I render, “Have the kind of trust that comes from God,” instead of “Have faith in God;” I take the construction as a genitive of origin, as when one identifies Paul of Tarsus (having Tarsus as his origin); the genitive of origin has more affinity with the subjective genitive than with the objective genitive. Colossians 2:12 is a subjective genitive (see Co 2:11–13aN), while 2 Th 2:13 is another genitive of origin (see note there). Burton’s case for taking Sha’ul’s “pisteôs” as objective genitive is thus reduced to Ac 3:16 and is further weakened by its being a very difficult verse, no matter how translated, and by its not having been written or spoken by or about Sha’ul. (Jewish New Testament Commentary, published by Jewish New Testament Publications, Inc. 1992, pp. 540-541)

25c–26 This vindicated (or: “demonstrated”) God’s righteousness, etc. From here to the end of v. 26 Sha’ul continues his midrash on Psalm 143 (see v. 20aN) by analyzing exactly how Yeshua’s atoning death relates to God’s righteousness. The Greek text is difficult, and there are other interpretations; I have given weight to Barrett’s commentary in arriving at my understanding.

On “faithfulness” see v. 22N, where George Howard’s article was cited. In that article he also writes (p. 231):

“It is not through the Law of Moses that the promise to Abraham is fulfilled but through the faithfulness of Christ. Only in this way has God devised to bring all nations to himself.”

Thus it is God’s faithfulness to his own promise made to Abraham that all the nations of the world would be blessed through him (Genesis 12:3) that produces God’s redemption of humanity through Yeshua and Yeshua’s faithfulness to God. This is what is meant by “God’s righteousness.” (P. 544)

16c But through the Messiah Yeshua’s trusting faithfulness, literally, as given above in vv. 15–16N, “except through trust of Messiah Yeshua.” There are three issues here: (1) What is meant by “trust”? (2) What does the “of mean in the phrase “of Messiah Yeshua”? That is, whose trust is Sha’ul speaking about, the Messiah’s or ours? (3) Does the conjunction “but” at the beginning introduce a contrast or a limitation?

(1) Trust. The Greek word “pistis” is usually translated “faith” or “belief,” but these English words can signify adherence to a creed, mere mental assent, whereas the biblical meaning, both in the New Testament and in the Tanakh (where the Hebrew word is “emunah”), is either (a) trust, reliance on someone or something, or (b) faithfulness, trustworthiness. A moment’s thought shows that these two are really the same — if one has genuine and unreserved trust, reliance, faith, belief in someone, then one will be faithful to him and trustworthy in carrying out his commands — that is to say, faith IMPLIES FAITHFULNESS, TRUST IMPLIES OBEDIENCE. Eugene Nida, developer of the “dynamic equivalence” approach to Bible translation, notes a tribe of Mexican Indians that has only one concept and one word in its language for these two ideas, and he comments that perhaps they are wiser than we. For more on pistis and emunah see Ac 3:16N.

It is so important for understanding the book of Galatians to be constantly reminded of both aspects of the word “pistis” that I have encumbered the style of the Jewish New Testament with the awkward phrase, “trusting faithfulness” (or some equally clumsy equivalent), every time “pistis” or a correlate appears in this letter.

(2) Of Messiah Yeshua. Romans 3:22N, which discusses the same issue and explains the grammatical concepts of subjective and objective genitive, is an essential introduction to what follows.

The major modern English versions take “dia pisteôs Iêsou Christou” (“through trust of Yeshua Messiah”) and “ek pisteôs Christou” (“from faith of Messiah”) both to be speaking of our trust in Yeshua the Messiah. This nearly always produces the translations, “through faith in Jesus Christ” and “by faith in Christ.”

I feel a bit intimidated in taking on nearly all modern authorities and insisting that this understanding is wrong and that instead Sha’ul is writing about the trusting faithfulness to God and to God’s promises which Yeshua the Messiah himself displayed in his own life. As before with “works of law” (v. 16b), I will let Gentile scholars make my case for rendering “dia pisteôs Iêsou Christou” as “the Messiah Yeshua’s trusting faithfulness.”

Arndt and Gingrich’s A Greek-English Lexicon of the New Testament, p. 668 (bottom), notes, “The pistis Christou in Paul is taken as a subjective genitive by…” and gives three scholarly references in German, although the authors of the lexicon themselves think otherwise. (“Subjective genitive” means that the faith/faithfulness is Yeshua’s own faith in and faithfulness to God his Father, not our faith in Yeshua; see Ro 3:22N.)

More recently, George Howard, in his article, “Romans 3:21–31 and the Inclusion of the Gentiles” (Harvard Theological Review 63 (1970), pp. 223–233), writes,

“It is best to regard the genitive as a subjective genitive, meaning the ‘faith of Jesus,’ for the following reasons. (1) In passages that are clear when Paul uses pistis followed by a genitive noun of person he always implies the subjective genitive, never the objective (for example tên pistin tou theou [(‘God’s faithfulness’)] in Romans 3:3; pisteôs tou patros êmôn Abraam [(‘the trust which Avraham avinu had’)] in Romans 4:12). (2) Galatians 2:16 shows that for Paul there is a difference between the ideas of faith in Christ and faith of Christ and that he is able to make himself clear by his use of grammar. (3) The Peshitta Syriac [version, 3rd century] always translates the phrase pistis christou Iêsou with the meaning of ‘the faith of the Messiah’ (especially is this clear in its rendition of Galatians 2:16 and Ephesians 3:12), showing how the ancient Syrian Church understood the construction. Some scholars do believe that pistis christou Iêsou is a subjective genitive, but by and large the phrase remains obscure.” (p. 229)

In writing about Sha’ul’s making “himself clear by his use of grammar,” Howard is referring to the phrase in the middle of v. 16, “we too have put our trust in Messiah Yeshua and become faithful to him,” literally, “we unto Messiah Yeshua trusted.” Here “unto,” doubly translated in the JNT as “in” and “to,” is the Greek word “eis” (“in, to, into, unto, toward”). The word is different, the grammar is different, and for this reason, says Howard, the sense is therefore different. Our trusting in Yeshua and being faithful to him means that we rely on him unreservedly, even to the point of being in “union with” him (v. 17), with the result that we too can now exercise the same trusting faithfulness as his. And what trusting faithfulness was that? The trusting faithfulness ofYeshua was the trust in God and the faithfulness to him which the Messiah exercised when he relied on God’s promises to the extent of being willing to die for our sake, “a righteous person on behalf of unrighteous people” (1 Ke 3:18; compare Ro 5:6–8).

Thus Sha’ul in this verse dissects saving faith into its two component parts: (1) the trust in and faithfulness toward God which the Messiah had (mentioned twice), and (2) the trust in and faithfulness toward Yeshua — and, by implication, toward God the Father too (1 Yn 2:23) — which we have (mentioned once). Neither alone would suffice for someone to be declared righteous by God. In this way Sha’ul handles the paradox of free will, mentioned often in this commentary, that, as Rabbi Akiva put it in the Mishna (Avot 3:15), “All is foreseen” (hence the need for the Messiah’s faithfulness, God having known and foreseen that we would all be faithless sinners), “and free will is given” (hence the need for us to put our trust in the Messiah by our own free choice).

Why must Sha’ul make the Messiah’s objective act of faithfulness to God central? That is, why cannot Sha’ul be referring all three times to our faith in the Messiah? Because then Sha’ul would be asserting that God’s declaring us righteous depends on nothing but our subjective choice of abstract “faith” over “works of law,” without any explanation of why the former is preferred over the latter. The reason that “faith” (by which is meant not just any faith but faith specifically in the person and work of the Messiah Yeshua) is the only path to righteousness, and that “works of law” (that is, works of legalistic obedience to Torah commands) are not a path to righteousness, is that God objectively (that is, because he is holy and just) required someone to be faithful to him before he could declare him righteous. In a world where all have gone astray (see v. 16dN; compare Isaiah 53:6, Ro 3:10–18), Yeshua was that “someone.” Yeshua’s own trusting faithfulness to the promise which God gave Avraham (Genesis 12:1–3), Yeshua’s faithfulness even unto death (Ro 3:24–26, 5:8; Pp 2:5–11), became the objective ground enabling God to make righteousness available to other human beings, provided only that they trust in and are faithful to Yeshua (or, equivalently, that they trust in and are faithful to God — according to Yn 14:6 and 1 Yn 2:23 the one necessarily implies the other). Yeshua’s faithfulness, which we appropriate and become increasingly able to exercise when we come into union with him (v. 17) through our trust in him and faithfulness towards him, gives God objective ground for at once declaring us righteous forensically and in increments making us righteous behaviorally (v. 16aN) with Yeshua’s own righteousness. (Pp. 835-838)

“And it is through putting trust in his name that his name has given strength to this man whom you see and know. Yes, it is the trust that comes through Yeshua which has given him this perfect healing in the presence of you all.” Acts 3:16

16 His name is not a magic word. Greek onoma corresponds to Hebrew shem, which, biblically, means not just a name but everything that the named individual is and represents — his work, personality, power, authority and reputation. See 2:38N, Mt 28:19N.

Trust, Greek pistis. “belief, trust, firm reliance, firm conviction, faith,” corresponding to Hebrew emunah. The Jewish philosopher Martin Buber, though he honored Yeshua his “elder brother,” tried in his book, Two Types of Faith, to demonstrate that the pistis of the New Testament and the emunah of the Tanakh are different. He claimed that pistis is primarily mental assent to doctrines and facts, while emunah is a heart attitude of trust that expresses itself in righteous acts. In fact, however, the latter is the only kind of faith God honors, in both the Old Testament and the New. True Messianic faith is not different in character from that of the Tanakh; it means acknowledging who God is and what he has done, believing his promises, relying on him for power to live a holy life, and then living that life.

The Jewish New Testament generally uses the word “trust” instead of “faith” to translate “pistis,” because “trust” more clearly signifies to English-speakers the confident reliance on God that generates holy deeds, as opposed to mere mental acknowledgement of facts and ideas. The book of Galatians uses the awkward phrase, “trusting faithfulness,” because the message of that book is so dependent on keeping the correct meaning of “pistis” in the forefront of consciousness (see Section (1) of Ga2:16cN). (P. 365)

“Therefore, brothers, let it be known to you that through this man is proclaimed forgiveness of sins! That is, God clears everyone who puts his trust in this man, even in regard to all the things concerning which you could not be cleared by the Torah of Moshe.” Acts 13:38-39

“The Gentiles were very happy to hear this. They honored the message about the Lord, and as many as had been appointed to eternal life came to trust.” Acts 13:48   

“that is, he made no distinction between us and them, but cleansed their heart by trust. So why are you putting God to the test now by placing a yoke on the neck of the talmidim which neither our fathers nor we have had the strength to bear? No, it is through the love and kindness of the Lord Yeshua that we trust and are delivered — and it’s the same with them.” Acts 15:9-11  

“Then, leading them outside, he said, ‘Men, what must I do to be saved?’ They said, ‘Trust in the Lord Yeshua, and you will be saved — you and your household!’” Acts 16:30-31

“When he made plans to cross over into Achaia, the brothers encouraged him and wrote the talmidim there to welcome him. On arrival, he greatly helped those who through grace had come to trust;” Acts 18:27

“to open their eyes; so that they will turn from darkness to light, from the power of the Adversary to God, and thus receive forgiveness of sins and a place among those who have been separated for holiness by putting their trust in me.” Acts 26:18

“For I am not ashamed of the Good News, since it is God’s powerful means of bringing salvation to everyone who keeps on trusting, to the Jew especially, but equally to the Gentile. For in it is revealed how God makes people righteous in his sight; and from beginning to end it is through trust — as the Tanakh puts it, ‘But the person who is righteous will live his life by trust.’” Romans 1:16-17

“So what room is left for boasting? None at all! What kind of Torah excludes it? One that has to do with legalistic observance of rules? No, rather, a Torah that has to do with trusting. Therefore, we hold the view that a person comes to be considered righteous by God on the ground of trusting, which has nothing to do with legalistic observance of Torah commands. Or is God the God of the Jews only? Isn’t he also the God of the Gentiles? Yes, he is indeed the God of the Gentiles;because, as you will admit, God is one. Therefore, he will consider righteous the circumcised on the ground of trusting and the uncircumcised through that same trusting. Does it follow that we abolish Torah by this trusting? Heaven forbid! On the contrary, we confirm Torah.” Romans 3:27-31

“You stupid Galatians! Who has put you under a spell? Before your very eyes Yeshua the Messiah was clearly portrayed as having been put to death as a criminal! I want to know from you just this one thing: did you receive the Spirit by legalistic observance of Torah commands or by trusting in what you heard and being faithful to it? … What about God, who supplies you with the Spirit and works miracles among you — does he do it because of your legalistic observance of Torah commands or because you trust in what you heard and are faithful to it?

“It was the same with Avraham: ‘He trusted in God and was faithful to him, and that was credited to his account as righteousness.’ Be assured, then, that it is those who live by trusting and being faithful who are really children of Avraham.Also the Tanakh, foreseeing that God would consider the Gentiles righteous when they live by trusting and being faithful, told the Good News to Avraham in advance by saying, ’In connection with you, all the Goyim will be blessed.’ So then, those who rely on trusting and being faithful are blessed along with Avraham, who trusted and was faithful.

“For everyone who depends on legalistic observance of Torah commands lives under a curse, since it is written, ’Cursed is everyone who does not keep on doing everything written in the Scroll of the Torah.’ Now it is evident that no one comes to be declared righteous by God through legalism, since ’The person who is righteous will attain life by trusting and being faithful.’ Furthermore, legalism is not based on trusting and being faithful, but on [a misuse of] the text that says, ’Anyone who does these things will attain life through them.’ The Messiah redeemed us from the curse pronounced in the Torah by becoming cursed on our behalf; for the Tanakh says, ’Everyone who hangs from a stake comes under a curse.’ Yeshua the Messiah did this so that in union with him the Gentiles might receive the blessing announced to Avraham, so that through trusting and being faithful, we might receive what was promised, namely, the Spirit…

“But instead, the Tanakh shuts up everything under sin; so that what had been promised might be given, on the basis of Yeshua the Messiah’s trusting faithfulness, to those who continue to be trustingly faithful. Now before the time for this trusting faithfulness came, we were imprisoned in subjection to the system which results from perverting the Torah into legalism, kept under guard until this yet-to-come trusting faithfulness would be revealed. Accordingly, the Torah functioned as a custodian until the Messiah came, so that we might be declared righteous on the ground of trusting and being faithful. But now that the time for this trusting faithfulness has come, we are no longer under a custodian.

“For in union with the Messiah, you are all children of God through this trusting faithfulness; because as many of you as were immersed into the Messiah have clothed yourselves with the Messiah, in whomthere is neither Jew nor Gentile, neither slave nor freeman, neither male nor female; for in union with the Messiah Yeshua, you are all one.Also, if you belong to the Messiah, you are seed of Avraham and heirs according to the promise.” Galatians 3:1-14, 22-29

“For it is by the power of the Spirit, who works in us because we trust and are faithful, that we confidently expect our hope of attaining righteousness to be fulfilled. When we are united with the Messiah Yeshua, neither being circumcised nor being uncircumcised matters; what matters is trusting faithfulness expressing itself through love.” Galatians 5:5-6

“Don’t delude yourselves: no one makes a fool of God! A person reaps what he sows. Those who keep sowing in the field of their old nature, in order to meet its demands, will eventually reap ruin; but those who keep sowing in the field of the Spirit will reap from the Spirit everlasting life.So let us not grow weary of doing what is good; for if we don’t give up, we will in due time reap the harvest. Therefore, as the opportunity arises, let us do what is good to everyone, and especially to the family of those who are trustingly faithful.” Galatians 6:7-10

“For you have been delivered by grace through trusting, and even this is not your accomplishment but God’s gift. You were not delivered by your own actions; therefore no one should boast. For we are of God’s making, created in union with the Messiah Yeshua for a life of good actions already prepared by God for us to do.” Ephesians 2:8-10

“Trusting is being confident of what we hope for, convinced about things we do not see. ² It was for this that Scripture attested the merit of the people of old.

“By trusting, we understand that the universe was created through a spoken word of God, so that what is seen did not come into being out of existing phenomena.

“By trusting, Hevel offered a greater sacrifice than Kayin; because of this, he was attested as righteous, with God giving him this testimony on the ground of his gifts. Through having trusted, he still continues to speak, even though he is dead.

“By trusting, Hanokh was taken away from this life without seeing death — “He was not to be found, because God took him away” — for he has been attested as having been, prior to being taken away, well pleasing to God. ⁶ And without trusting, it is impossible to be well pleasing to God, because whoever approaches him must trust that he does exist and that he becomes a Rewarder to those who seek him out.

“By trusting, Noach, after receiving divine warning about things as yet unseen, was filled with holy fear and built an ark to save his household. Through this trusting, he put the world under condemnation and received the righteousness that comes from trusting.

“By trusting, Avraham obeyed, after being called to go out to a place which God would give him as a possession; indeed, he went out without knowing where he was going. By trusting, he lived as a temporary resident in the Land of the promise, as if it were not his, staying in tents with Yitz’chak and Ya‘akov, who were to receive what was promised along with him.For he was looking forward to the city with permanent foundations, of which the architect and builder is God.

“By trusting, he received potency to father a child, even when he was past the age for it, as was Sarah herself; because he regarded the One who had made the promise as trustworthy. Therefore this one man, who was virtually dead, fathered descendants

as numerous as the stars in the sky,
and as countless as the grains of the sand on the seashore.

“All these people kept on trusting until they died, without receiving what had been promised. They had only seen it and welcomed it from a distance, while acknowledging that they were aliens and temporary residents on the earth. For people who speak this way make it clear that they are looking for a fatherland. Now if they were to keep recalling the one they left, they would have an opportunity to return; but as it is, they aspire to a better fatherland, a heavenly one. This is why God is not ashamed to be called their God, for he has prepared for them a city.

“By trusting, Avraham, when he was put to the test, offered up Yitz’chak as a sacrifice. Yes, he offered up his only son, he who had received the promises,to whom it had been said, “What is called your ‘seed’ will be in Yitz’chak.” ¹⁹ For he had concluded that God could even raise people from the dead! And, figuratively speaking, he did so receive him.

“By trusting, Yitz’chak in his blessings over Ya‘akov and Esav made reference to events yet to come.

“By trusting, Ya‘akov, when he was dying, blessed each of Yosef’s sons, leaning on his walking-stick as he bowed in prayer.

“By trusting, Yosef, near the end of his life, remembered about the Exodus of the people of Isra’el and gave instructions about what to do with his bones.

“By trusting, the parents of Moshe hid him for three months after he was born, because they saw that he was a beautiful child, and they weren’t afraid of the king’s decree.

“By trusting, Moshe, after he had grown up, refused to be called the son of Pharaoh’s daughter.He chose being mistreated along with God’s people rather than enjoying the passing pleasures of sin.He had come to regard abuse suffered on behalf of the Messiah as greater riches than the treasures of Egypt, for he kept his eyes fixed on the reward.

“By trusting, he left Egypt, not fearing the king’s anger; he persevered as one who sees the unseen.

“By trusting, he obeyed the requirements for the Pesach, including the smearing of the blood, so that the Destroyer of the firstborn would not touch the firstborn of Isra’el.

“By trusting, they walked through the Red Sea as through dry land; when the Egyptians tried to do it, the sea swallowed them up.

“By trusting, the walls of Yericho fell down — after the people had marched around them for seven days.

“By trusting, Rachav the prostitute welcomed the spies and therefore did not die along with those who were disobedient.

“What more should I say? There isn’t time to tell about Gid‘on, Barak, Shimshon, Yiftach, David, Sh’mu’el and the prophets;who, through trusting, conquered kingdoms, worked righteousness, received what was promised, shut the mouths of lions,quenched the power of fire, escaped the edge of the sword, had their weakness turned to strength, grew mighty in battle and routed foreign armies.Women received back their dead resurrected; other people were stretched on the rack and beaten to death, refusing to be ransomed, so that they would gain a better resurrection.Others underwent the trials of being mocked and whipped, then chained and imprisoned.They were stoned, sawed in two, murdered by the sword; they went about clothed in sheepskins and goatskins, destitute, persecuted, mistreated, wandering about in deserts and mountains, living in caves and holes in the ground! The world was not worthy of them!

“All of these had their merit attested because of their trusting. Nevertheless, they did not receive what had been promised, because God had planned something better that would involve us, so that only with us would they be brought to the goal.” Hebrews 11:1-40