158 Rainer Reuter The expression οἱ ἐκ πίστεως (Gal 3,9) is most probably adopted from Hab 2,4 quoted in Gal 3,11, and obviously Paul himself has coined this expression specifically for his argument.51 The opposite expressions οἱ ἐκ περιτομῆς and ὅσοι ... ἐξ ἔργων νόμου are obviously also formed specifically for this argument.52 But different to οἱ ἐκ πίστεως no lin- guistic counterpart can be found in the immediate context of Gal 3,12. On the contrary, Paul plays here with the prepositions ἐκ and ἐν while putting Hab 2,4 in opposition to LXX-Lev 18,553: the righteous will live ἐκ πίστεως, the person who has his orientation in the law will at best live “within” or “through” the commandments of the law (ἐν αὐτοῖς). The expressions οἱ ἐκ πίστεως (Gal 3,7.9) and οἱ ἐκ περιτομῆς (Gal 2,12) / ὅσοι ... ἐξ ἔργων νόμου (Gal 3,10) are opposite expressions. The only linguistic model we can find for the latter ones is οἱ ἐκ πίστεως itself. They seem to be derived from οἱ ἐκ πίστεως by substitution. So a last conclusion may be drawn: the expression οἱ ἐκ περιτομῆς is a redactional phrase, coined especially for this argument and modelled on a phrase οἱ ἐκ πίστεως derived from Hab 2,4. Later Paul used it again in Romans 4, dealing once more with the relationship of Abraham to Jews and gentiles. 6. The later use of οἱ ἐκ περιτομῆς in the New Testament In post-Pauline times the phrase οἱ ἐκ περιτομῆς is not very well known and can be found only in writings which are connected to Pauline tradition and literature: Col, Act and Tit. In these writings the authors probably adopted this expression by literary reception. It is clear that the author of Col made literary use of Pauline writings54 while Tit as a 51 According to Betz, Galatians 141 the phrase is a Pauline creation. 52 Cf. Betz, Galatians 141-142 who also sees this close relationship between these phra- ses, but argues the other way round. He thinks that the phrase οἱ ἐκ πίστεως is a Pauline creation based on οἱ ἐκ περιτομῆς and ὅσοι ... ἐξ ἔργων νόμου. Betz overlooks that Hab 2,4 is a possible source for the coinage of the first expression. 53 Cf. Lührmann, Galater 55. 54 Cf. the general synoptic overview in R. Reuter, Synopse zu den Briefen des Neuen Testaments. Teil I: Kolosser-, Epheser-, II. Thessalonicherbrief (ARGU 5, Frankfurt/M. / Berlin / Bern / New York / Paris / Wien 1997) 29-225 as well as R. Reuter, Textvergleichende und synoptische Arbeit an den Briefen des Neuen Testaments. Geschichte – Methodik – Praxis. Textvergleich Kolosser- und Philemonbrief (ARGU 13, Frankfurt/M. / Berlin / Bern / Brüssel / New York / Oxford / Wien 2003) 209-257 with regard to Philemon. The knowledge of all Pauline letters is supposed with good reasons by O. Leppä, The Making of Colossians. A Study on the Formation and Purpose of a Deutero-Pauline Letter (SESJ 86, Helsinki / Göttingen 2003) 223. With regard o the relationship between Col 4,11 and Gal 2,12 cf. Leppä, Making of Colossians 201-202.