Efesus 6:20

6:20 for which I am an ambassador in chains. Pray that I may be able to speak boldly as I ought to speak.

Efesus 6:19

6:19 Pray ¹  for me also, that I may be given the message when I begin to speak ²  – that I may confidently make known ³  the mystery of the gospel,

Efesus 3:12

3:12 in whom we have boldness and confident access ⁴  to God ⁵  because of ⁶  Christ’s ⁷  faithfulness. ⁸ 

Efesus 2:18

2:18 so that ⁹  through him we both have access in one Spirit to the Father.

Efesus 3:20

3:20 Now to him who by the power that is working within us ¹⁰  is able to do far beyond ¹¹  all that we ask or think,

[6:19]  ¹ tn To avoid a lengthy, convoluted sentence in English, the Greek sentence was broken up at this point and the verb “pray” was inserted in the English translation to pick up the participle προσευχόμενοι (proseuxomenoi, “praying”) in v. 18.

[6:19]  ² tn Grk “that a word may be given to me in the opening of my mouth.” Here “word” (λόγος, logo") is used in the sense of “message.”

[6:19]  ³ tn The infinitive γνωρίσαι (gnwrisai, “to make known”) is functioning epexegetically to further explain what the author means by the preceding phrase “that I may be given the message when I begin to speak.”

[3:12]  ⁴ tn Grk “access in confidence.”

[3:12]  ⁵ tn The phrase “to God” is not in the text, but is clearly implied by the preceding, “access.”

[3:12]  ⁶ tn Grk “through,” “by way of.”

[3:12]  ⁷ tn Grk “his.”

[3:12]  ⁸ tn Or “faith in him.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; 3:22; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[3:12]  sn Because of Christ’s faithfulness. Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

[2:18]  ⁹ tn Or “for.” BDAG gives the consecutive ὅτι (Joti) as a possible category of NT usage (BDAG 732 s.v. 5.c).

[3:20]  ¹⁰ sn On the power that is working within us see 1:19-20.

[3:20]  ¹¹ tn Or “infinitely beyond,” “far more abundantly than.”