1 Timothy 3:15

3:15 in case I am delayed, to let you know how people ought to conduct themselves ¹  in the household of God, because it is ²  the church of the living God, the support and bulwark of the truth.

Acts 20:28

20:28 Watch out for ³  yourselves and for all the flock of which ⁴  the Holy Spirit has made you overseers, ⁵  to shepherd the church of God ⁶  that he obtained ⁷  with the blood of his own Son. ⁸ 

Ephesians 1:22

1:22 And God ⁹  put ¹⁰  all things under Christ’s ¹¹  feet, ¹²  and he gave him to the church as head over all things. ¹³ 

Ephesians 5:24

5:24 But as the church submits to Christ, so also wives should submit to their husbands in everything.

Ephesians 5:32

5:32 This mystery is great – but I am actually ¹⁴  speaking with reference to Christ and the church.

[3:15]  ¹ tn Grk “how it is necessary to behave.”

[3:15]  ² tn Grk “which is” (but the relative clause shows the reason for such conduct).

[20:28]  ³ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ⁴ tn Grk “in which.”

[20:28]  ⁵ tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.

[20:28]  ⁶ tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì⁷⁴ A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ⁷ tn Or “acquired.”

[20:28]  ⁸ tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.

[1:22]  ⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:22]  ¹⁰ tn Grk “subjected.”

[1:22]  ¹¹ tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.

[1:22]  ¹² sn An allusion to Ps 8:6.

[1:22]  ¹³ tn Grk “and he gave him as head over all things to the church.”

[5:32]  ¹⁴ tn The term “actually” is not in the Greek text, but is supplied in the English translation to bring out the heightened sense of the statement.