1 Timothy - Overview

1 Timothy: Guard the Deposit by Living the Gospel

The Household of God Must Learn How to Live

First Timothy addresses a Church endangered by distorted teaching, moral confusion, spiritual vanity, and the constant temptation to separate doctrine from life. St Paul does not answer that crisis with a detached policy manual. He teaches Timothy how the household of God must live: praying for all, receiving sinners with the hope of repentance, testing its servants, caring for the vulnerable, disciplining desire, confessing Christ, and guarding what has been entrusted to it.

The letter’s burden can be stated plainly: the Church guards apostolic truth by becoming the kind of household the Gospel creates, prayerful toward all, merciful toward sinners, ordered without domination, ascetical without contempt, accountable without partiality, content without passivity, generous without pride, and courageous because Christ has confessed, reigns, and will appear.

Paul therefore refuses several separations that Christians often tolerate. Doctrine cannot be severed from love and conscience. Worship cannot be severed from intercession for the world. Ordained service cannot be severed from tested character. Asceticism cannot be severed from thanksgiving for creation. Church order cannot be severed from care for widows or accountability for elders. The defense of truth cannot be severed from humility, mercy, and grace.

Author, Recipient, and Pastoral Setting

The Church receives 1 Timothy as St Paul’s letter to Timothy, his “true son in the faith” (1 Timothy 1:2). Paul writes with apostolic authority, yet his authority is never impersonal. God has commanded and entrusted him; Christ has shown him mercy; Timothy receives a charge inside a relationship of spiritual fatherhood. The letter alternates between command, testimony, intercession, household counsel, warning, confession, and doxology.

Timothy remains in Ephesus to restrain false teaching (1 Timothy 1:3). The text itself gives the essential setting. Some teachers have wandered into speculation and empty talk. Worship needs peace and holiness. Offices require tested character. Widows need wise and concrete care. Elders must be honored and held accountable. Wealth threatens to turn godliness into profit. Timothy’s work is therefore doctrinal, liturgical, ascetical, relational, and economic at once.

Historical reconstruction should remain modest. This overview follows the Church’s received Pauline attribution. It does not attempt to settle modern critical debates about authorship, date, or the exact form of the Ephesian error, because those questions require eligible scholarly sources not cited here. The pastoral facts stated in the letter are sufficient for its central demand: Timothy must teach the Church how to conduct itself as God’s household (1 Timothy 3:14-15).

Paul’s voice: command held inside mercy and grace

Paul’s imperatives are strong: charge, command, teach, flee, pursue, fight, lay hold, and guard. They are not the voice of an anxious controller. Paul first names Christ as “our hope” (1:1), then confesses that mercy placed him in ministry (1:12-16). Correction repeatedly rises into worship, first before the eternal King (1:17), then at the confession of the mystery manifested in flesh (3:16), and finally before the blessed Sovereign who dwells in unapproachable light (6:15-16). His final word is not fear but “Grace be with you” (6:21).

This voice protects the letter from bureaucratic reading. Authority is received, not self-created. Discipline is medicinal, not retaliatory. Testimony magnifies Christ’s patience, not the speaker’s drama. The deposit is guarded by servants who know that they themselves live by mercy.

The Shape and Inner Rhythm of the Letter

Part	Range	Sessions	Central work
Charge, Mercy, and Worship	1 Timothy 1:1-2:15	1-4	Truth must aim at love, mercy must shape ministry, and worship must widen the heart.
The Household of God and the Minister of Christ	1 Timothy 3:1-4:16	5-7	The Church’s confession becomes visible in tested service, thanksgiving, training, and perseverance.
Pastoral Care in the Church Family	1 Timothy 5:1-6:2	8-9	Family speech, widow care, elder honor, discipline, appointment, and witness reveal whether the household lives the truth.
Contentment, Combat, and the Guarded Deposit	1 Timothy 6:3-21	10-12	Corrupt gain is exposed, desire is disciplined, Christ is confessed, wealth becomes mercy, and the apostolic trust is guarded.

The letter begins with a charge against teaching that has missed its goal and ends with a charge to guard the deposit. Between those two commands, Paul shows what faithful guardianship looks like. The charge aims at love from a pure heart, a good conscience, and sincere faith (1:5). Mercy makes a persecutor into a minister (1:12-16). Prayer expands toward all people because God desires salvation and Christ gave Himself for all (2:1-7). The Church orders its service around visible character (3:1-13), confesses Christ at its center (3:14-16), and trains its ministers in godliness (4:6-16). It honors the vulnerable, corrects without partiality, and refuses hasty appointment (5:1-25). It exposes gain-seeking religion, teaches contentment, calls for the good confession, and turns possessions into good works (6:3-19). Only then does Paul say, “O Timothy! Guard what was committed to your trust” (6:20).

A second rhythm runs beside the first: warning gives way to worship. Paul does not let false teaching become the emotional center of the book. Sin is named, but Christ receives the final attention. That pattern should govern the teaching of every difficult passage in the letter.

Theological and Christological Center

First Timothy speaks of God as Savior and Christ as hope before it names the crisis (1:1). Christ came into the world to save sinners, and Paul’s conversion becomes a pattern of His longsuffering (1:15-16). God desires all people to be saved and to come to the knowledge of the truth; Christ Jesus, truly human, is the one Mediator who gave Himself as a ransom for all (2:3-6). The Church’s universal intercession rests inside that one saving mediation. It does not rival Christ but participates in His love for the world.

At the literary center of the letter stands the “mystery of godliness” (3:16). The Church is the household of the living God, the pillar and support of the truth, because she receives and bears a confession whose subject is Christ: manifested in flesh, vindicated in the Spirit, seen by angels, proclaimed among the nations, believed in the world, and received in glory. Ecclesial order is therefore not self-preservation. The Church orders her worship, ministry, teaching, and mercy so that this confession becomes visible.

Christ also gives the pattern for witness. Timothy’s good confession is placed beside Christ’s confession before Pontius Pilate (6:12-14). Spiritual combat is not aggression against people. It is fidelity under pressure, shaped by the Lord who bore witness before unjust power. Timothy waits for Christ’s appearing, while the doxology of 6:15-16 fixes his courage in divine majesty rather than earthly influence.

The Christological sequence of the book is complete: Christ is our hope, the merciful Savior of sinners, the one Mediator and ransom, the mystery manifested in flesh, the faithful Witness before Pilate, the coming Lord, and the source of the grace with which the letter closes. Every pastoral command draws its life from Him.

The Church as Household, Assembly, and Bearer of Truth

Paul joins three images in 3:15: household, assembly, and pillar. The Church is God’s oikos, a family whose relationships must be governed by holiness and care. She is the ekklēsia of the living God, gathered in worship rather than formed by private preference. She is pillar and support of the truth, not because she invents the faith, but because she receives, confesses, teaches, and embodies it.

That ecclesiology becomes concrete across the letter:

• The Church intercedes for all people, including rulers, so that her public life may be peaceable and godly (2:1-4).
• Overseers and deacons are recognized through tested character, household faithfulness, freedom from greed, pure conscience, and public credibility (3:1-13).
• Scripture is read publicly, exhortation and doctrine are sustained, spiritual gift is not neglected, and the laying on of hands belongs to accountable ecclesial discernment (4:13-16; 5:22).
• Older and younger Christians are approached as fathers, mothers, brothers, and sisters, with purity governing every relationship (5:1-2).
• Widows are honored through real support, while families are summoned to fulfill their obligations rather than hide neglect behind religious language (5:3-16).
• Elders who labor faithfully receive honor, accusations require due process, public sin is not covered, partiality is forbidden, and ordination must not be rushed (5:17-25).
• Wealth is redirected toward generosity, and teaching is protected from empty novelty (6:17-21).

This is not modern corporate leadership baptized with church vocabulary. Office is a good work and a burden of care, not a ladder of prestige. Character does not make truth true, but a servant’s visible life can either commend the Gospel or bring reproach upon it. The Church bears the truth through worship and teaching, but also through the way she treats widows, handles accusations, tests ministers, confronts greed, and protects the vulnerable.

Sacramental and Ascetical Life

First Timothy does not present a full sacramental treatise, so its resonances should not be inflated into claims the text does not make. Yet the letter clearly assumes a worshiping, ordained, confessing Church. Intercessions are offered corporately (2:1-7). Deacons hold the mystery of faith with a pure conscience (3:9). Scripture is read publicly (4:13). Gift is recognized with prophecy and the laying on of hands of the presbyterate (4:14). Timothy has made a good confession before many witnesses (6:12). These passages belong naturally beside the Church’s baptismal, eucharistic, and ordination life, even where Paul does not name a complete rite.

The letter’s ascetical grammar is even more explicit. It begins with a pure heart, good conscience, and sincere faith (1:5). Men must pray without wrath (2:8), and outward adornment must yield to good works (2:9-10). Ministers must be sober, tested, faithful, and free from greed (3:1-13). Timothy must train himself for godliness, attend to reading and doctrine, become an example, and persevere (4:6-16). Relationships require purity (5:1-2). The desire to be rich must be exposed and replaced by contentment, righteousness, faith, love, patience, gentleness, and generosity (6:3-19).

Paul’s treatment of creation keeps Orthodox asceticism from two opposite errors. Teachers who forbid marriage and command abstinence from foods despise gifts God created to be received with thanksgiving (4:1-5). This does not condemn fasting or celibacy. True fasting receives creation as good and refrains for love, prayer, self-control, and mercy. False asceticism treats matter as defiled. The same distinction governs wealth. Christian contentment does not hate possessions; it frees the heart from trust in them so that gifts can become thanksgiving and almsgiving.

The verb behind “exercise yourself toward godliness” is gymnazō, the language of training (4:7). Grace does not make practice unnecessary. It makes holy practice possible and directs it toward communion with God. The body, money, speech, appetite, anger, reputation, study, and authority all become places where the Christian learns fidelity.

A Vocabulary Map for the Whole Letter

Paul’s repeated Greek terms carry the theology. They are not ornamental details.

Greek term	Plain sense	Work in 1 Timothy
παραγγελία, parangelia	charge, command	The opening command is measured by its goal: love from a pure heart, good conscience, and sincere faith (1:5). Interlinear
συνείδησις, syneidēsis	conscience	Conscience joins doctrine to interior truth. It may be good, pure, rejected, or damaged, and it tests both teacher and minister (1:5, 19; 3:9). Lexical entry
εὐσέβεια, eusebeia	godliness, reverent life	Godliness links worship, formation, creation, public conduct, and contentment. It can be trained in, counterfeited, or monetized (2:2; 4:7-8; 6:3-6). Lexical entry
οἶκος / ἐκκλησία, oikos / ekklēsia	household / assembly, Church	The Church is both God’s family and His gathered people, called to bear truth in common life (3:15). Interlinear
γυμνάζω, gymnazō	train, exercise	Godliness is practiced through sustained attention, example, reading, doctrine, gift, and perseverance (4:7-16). Interlinear
αὐτάρκεια, autarkeia	contentment, sufficiency	Paul overturns gain-seeking religion: true gain is godliness joined to freedom from compulsive accumulation (6:5-8). Interlinear
ὁμολογία, homologia	confession	Timothy’s public confession must mature into patient fidelity patterned after Christ before Pilate (6:12-14). Lexical entry
παραθήκη / φυλάσσω, parathēkē / phylassō	deposit / guard	The faith is entrusted property, not material for novelty, branding, or self-display (6:20). Interlinear

These words trace one spiritual argument. The charge aims at love. Love requires a truthful conscience. Conscience is trained in godliness. Godliness is lived in the household. Training teaches contentment. Contentment makes the good confession credible. The confession and the apostolic deposit are guarded until Christ appears.

Old Testament and Septuagint Background

First Timothy assumes the scriptural world of Israel. Paul calls the law good when it is used lawfully (1:8), refusing both contempt for Torah and manipulative use of it. Genesis 1-3 stands behind the goodness of creation, marriage, Adam and Eve, transgression, and the difficult argument of 2:11-15 and 4:1-5. Deuteronomy 25:4, “You shall not muzzle an ox while it treads out the grain,” supports material honor for elders who labor in the word (5:18). The requirement of two or three witnesses in Deuteronomy 19:15 stands behind the care required in accusations against an elder (5:19). Timothy’s title “man of God” (6:11) places him within the scriptural pattern of servants who belong to God and stand under His word.

These backgrounds clarify Paul’s argument, but no teaching point in this overview depends on a distinctive Septuagint wording. A dedicated comparison of Paul’s Greek with exact LXX forms has not been established here. Claims about verbal dependence or translation differences should therefore remain open until that work is done.

The Fathers Reading 1 Timothy

St John Chrysostom provides a nearly continuous direct commentary on the letter in eighteen homilies. His reading repeatedly joins doctrine to the state of the soul. In the opening chapters he treats Timothy’s sonship, the command aimed at love, Paul’s mercy, conscience, prayer for all, and Christ’s mediation. In the middle of the letter he attends to tested oversight, the Church as household, the mystery of godliness, thanksgiving for creation, public reading, spiritual gift, widows, elders, and the danger of hasty judgment. In the final homilies he exposes acquisitive desire, interprets the good fight as perseverance, sets Timothy’s confession before Christ’s witness, and treats wealth as an opportunity for mercy.¹

Chrysostom’s comment on the deposit captures the whole letter: “It is not thy own. Thou art intrusted with the property of another, do not lessen it.”² The faith is received, but the manner of guarding it matters. Chrysostom will not allow apostolic fidelity to become loveless rivalry, private ambition, or neglect of the poor.

St Cyril of Jerusalem applies 1 Timothy 6:13-16 to catechumens who must guard the faith entrusted to them until the Lord’s appearing. His use is an explicit cross-reference rather than direct commentary on the whole epistle, and it shows how the Church hears Paul’s pastoral charge within baptismal formation.³

St Basil the Great is a thematic witness, not a commentator on 1 Timothy 6. His preaching on the rich fool gives social force to Paul’s command that the wealthy become rich in good works. Basil’s sentence, “You wrong as many people as you could help,” refuses to treat unused abundance as spiritually neutral while another person suffers.⁴ Together, Paul, Chrysostom, Cyril, and Basil show that guarding truth includes right confession, disciplined desire, catechetical fidelity, and mercy toward the neighbor.

Coptic Worship and Lectionary Resonance

The Coptic lectionary does not turn 1 Timothy into a sequence of isolated administrative readings. Its placements bring mercy, prayer, godliness, ordained care, confession, and generosity into the Church’s worship.⁵

Passage	Coptic occasion	Relationship to this study	Spiritual logic
1 Timothy 1:12-19	First Sunday of Tout	Contained within 1:12-20	The Coptic year opens by remembering mercy, giving glory to the eternal King, and receiving ministry as trust rather than achievement.
1 Timothy 2:1-3:4	Thursday of the sixth week of Great Lent	Crosses 2:1-7, 2:8-15, and enters 3:1-13	Lent joins universal prayer, peaceable holiness, modest good works, learning, and tested service.
1 Timothy 3:13-16	Feast of the Ascension	Overlaps 3:1-13 and 3:14-4:5	The confession “received up in glory” is heard at the feast that proclaims Christ’s Ascension.
1 Timothy 4:9-5:10	Great Thursday Liturgy of Blessing of the Water	Crosses 4:6-16 and 5:1-16	Godliness, example, perseverance, family duty, hospitality, and care for widows stand beside the Lord’s pattern of humble service.
1 Timothy 5:17-6:2	Hator 24, with a related split for the Twenty-Four Priests	Exact study range	Elder honor, public correction, impartiality, ordination caution, and humble witness are heard in a priestly commemoration.
1 Timothy 6:3-16	Third Sunday of Abib and the commemoration of St Kyrillos the First	Contains 6:3-10 and 6:11-16	The Church moves from rejecting corrupt gain to the good confession, the appearing of Christ, and worship before the true King.
1 Timothy 6:3-21	Fourth Sunday of Baba	Spans the final three studies	Contentment leads to confession, possessions become mercy, and the apostolic deposit is guarded in grace.

These range labels matter. Some readings are exact, some contain only part of a study, and some cross several studies. One malformed range found in the available evidence has been excluded rather than repaired by guesswork. The listed placements have been checked against a Coptic lectionary text, but a public authoritative URL for that edition was not available. No broader claim should be made beyond the ranges and occasions stated here.

Ephesus and Visual Teaching

Ephesus matters because 1 Timothy 1:3 places Timothy there, not because the letter invites speculative reconstruction of every local controversy. The city is the pastoral location in which false teaching, public worship, household life, ordained service, care, and Christian witness must be addressed. A map can help readers locate Ephesus within the Pauline mission field, but no rights-cleared period map or academic geography source has been established for publication here. Any future map should identify its period, creator, source, and reuse status before it is embedded.

The most useful visuals can be generated directly from the letter:

1. A four-part literary chart from charge to guarded deposit.
2. A motif chart tracing love, conscience, godliness, household, good works, confession, wealth, and deposit.
3. A household diagram joining worship, doctrine, ordained service, family care, discipline, and generosity under 3:15-16.
4. A lectionary-overlap chart that preserves exact, contained, and cross-session ranges.
5. Icons of St Paul and St Timothy only after the exact image source and rights status are verified.

These aids should clarify the argument rather than decorate it. The best diagram will show that 1 Timothy’s instructions belong to one theological vision of the Church, not twelve unrelated topics.

Hard Texts and Pastoral Safety

The difficult passages must be named plainly. They should neither be avoided nor used as weapons. Each warning protects a positive holiness.

Text	Misuse to refuse	Beauty the passage protects
1:8-11	Selective outrage, identity-targeting, or making the vice list the emotional center	The law used lawfully under the Gospel, exposing sin so that healthy teaching may lead to repentance.
1:15	Turning “chief of sinners” into despair, self-hatred, or theatrical humility	Christ’s longsuffering toward real sinners and the hope that repentance is never beyond His mercy.
1:18-20	Revenge, humiliation, or lay fantasies of ecclesial punishment	Serious correction with a remedial aim, held together with faith and a good conscience.
2:5	Using the one Mediator against the Church’s intercessions or the prayers of the saints	Christ’s unique saving mediation as the very ground on which the Church prays for all.
2:8-15	Weaponizing silence, submission, Adam and Eve, or childbearing; treating biological motherhood as a condition of salvation; excusing coercion or abuse	Holy prayer without wrath, modest good works, women received as learners, faith, love, holiness, and self-control. The details of 2:11-15 remain difficult and should be taught without pretending that every lexical and historical question is settled.
3:1-13	Clerical entitlement, household domination, prestige, or rushed appointment	Office as good work, tested character, hospitality, pure conscience, service, and public credibility.
3:15-16	Institutional triumphalism or a text-critical quarrel that eclipses Christ	The Church bearing a Christological confession in worship and holy life.
4:1-5	Attacking fasting or celibacy, or using ascetic discipline to despise creation	Marriage and food received as God’s good gifts, with fasting, celibacy, and thanksgiving practiced without contempt for matter.
4:6-16	Self-improvement religion, anti-body teaching, personality-driven ministry, or self-salvation language	Training sustained by grace, public Scripture, gift, example, watchfulness, and perseverance in life and doctrine.
5:1-16	Shaming widows, women, grief, singleness, poverty, or those needing help	Family responsibility, dignified care, hospitality, discernment, and the Church’s focused service to those truly without support. Enrollment rules do not measure human worth.
5:17-25	Gossip, cover-up, partiality, clerical entitlement, or careless ordination	Fair accusation standards, support for faithful labor, public accountability for public sin, impartiality, and slow discernment.
6:1-2	Sanitizing slavery, blessing oppression, or applying every command only to the powerless	Brotherhood in Christ that exposes the contradiction of one believer treating another as property. The text addresses enslaved Christians under coercion; it does not declare human ownership good.
6:3-10	Prosperity teaching, romanticized poverty, or the false quotation that money itself is the root of all evil	Christ’s healthy words, contentment, freedom from acquisitive desire, and the healing of possessions through gratitude and mercy.
6:11-16	Turning spiritual combat into aggression, culture-war identity, or admiration of force	Fleeing the passions, pursuing virtue, confessing Christ, enduring faithfully, and worshiping the true King.
6:17-21	Donor prestige, resentment against the rich, anti-learning, novelty, or intellectual branding	Humble enjoyment of God’s gifts, generosity, true life, reverent learning, apostolic fidelity, and grace.

Two rules should govern the whole series. First, never protect authority by hiding sin. Paul forbids careless accusation and also forbids partiality and concealment. Second, never isolate a hard command from the Christological and pastoral sequence around it. The difficult words belong inside a letter that begins with hope, places mercy at the center of ministry, commands prayer for all, and ends in grace.

The Controlling Spiritual Burden

First Timothy asks what kind of life can carry the truth without betraying it. A person may repeat correct words while feeding rivalry. A minister may hold office while neglecting conscience. A church may defend order while failing widows. A wealthy believer may speak of providence while trusting possessions. A teacher may claim knowledge while wandering from the faith. Paul answers each contradiction by bringing confession and conduct back together.

For servants, the letter demands sober self-examination. The goal is not visibility but faithfulness. Public reading must be joined to private watchfulness. Gift must be joined to perseverance. Authority must be joined to gentleness, purity, and tested character. Correction must remain under mercy. A servant guards the deposit most credibly when his life shows that he too is being guarded, corrected, and sustained by grace.

For the whole Church, the book gives a common ascetical rule: pray beyond faction, refuse wrath, honor the vulnerable, test character, receive creation with thanksgiving, train in godliness, restrain greed, pursue virtue, confess Christ, give generously, and do not confuse novelty with truth. None of these practices earns salvation. They are the visible fruit of life ordered around Christ our hope and the Gospel entrusted to His household.

Spiritual Fruit 🍇

1. Let truth examine the state of your heart. Before correcting another person, ask whether the charge in you still aims at love from a pure heart, a good conscience, and sincere faith (1:5). Confession and prayer are not alternatives to doctrinal fidelity; they keep fidelity from becoming vanity.

2. Make intercession larger than resentment. Paul places prayer for all at the front of the Church’s public life (2:1-7). Name before God the ruler, neighbor, relative, colleague, or opponent whom you would rather reduce to a grievance. Prayer does not excuse injustice. It refuses to let hatred define the soul.

3. Train the life you hope to offer God. Godliness requires practice (4:7-16). Choose one concrete discipline that joins body and soul: a fixed time for Scripture, a fast joined to almsgiving, reconciliation before receiving Communion, or a weekly act of unnoticed service.

4. Treat money as a trust, not a verdict on your worth. Contentment is not passivity, and generosity is not contempt for creation. Receive what God gives with thanksgiving, decide in advance what portion will serve mercy, and resist the habit of measuring security by accumulation (6:6-19).

5. Guard the deposit without becoming guarded against people. The faith is not ours to reinvent, but it is given for salvation, love, worship, and life. Hold it whole, teach it humbly, refuse empty novelty, and remember that the final word over the faithful household is grace (6:20-21).

Teaching the Book as One Letter

Begin with the opening and closing charges. Put 1:5 beside 6:20-21 so the group sees that the deposit is guarded for love and by grace. Return often to 3:14-16, where conduct in God’s household is centered on the confession of Christ. This prevents the sessions on offices, widows, discipline, slavery, and money from becoming detached regulations.

Let the doxologies set the emotional tone. Read 1:17, 3:16, and 6:15-16 aloud at the points where warning might otherwise dominate. They show that Paul’s goal is not fascination with error but worship of God. When a hard text appears, identify the danger plainly, preserve the wounded hearer, state what remains uncertain, and show the holiness the passage protects.

Use Chrysostom as the direct patristic spine, Cyril as a precise catechetical cross-reference, and Basil as a thematic witness on wealth. Do not blur those source roles. Keep sacramental resonances connected to the actual text, and do not claim that Paul describes a complete rite where he gives only a confession, public reading, thanksgiving, or laying on of hands.

The book should leave the group with one conviction: apostolic truth is not guarded by anxiety, novelty, domination, or institutional self-protection. It is guarded when the household of God prays, repents, serves, tests, cares, gives, confesses Christ, and receives grace.

Sources

Scripture is from NKJV.

Patristic sources

Footnotes

1. St John Chrysostom, Homilies on First Timothy, Homilies I-XVIII, direct commentary across the epistle, Christian Classics Ethereal Library and New Advent. The sequence begins at Homily I; Homily XVII and Homily XVIII cover the final chapter. ↩

2. St John Chrysostom, Homily XVIII on First Timothy, continuing through 1 Timothy 6:17-21, CCEL. ↩

3. St Cyril of Jerusalem, Catechetical Lecture V.13, On Faith, explicit use of 1 Timothy 6:13-16 in catechetical formation, CCEL. ↩

4. St Basil the Great, Homily 6, “I Will Tear Down My Barns,” section 7, thematic witness on stewardship and almsgiving from Luke 12, public bilingual excerpt titled “Where Did You Find Your Property?”. ↩

5. The Coptic lectionary ranges are stated only at the level verified for this overview: exact, contained, or crossing multiple study passages. A public authoritative URL for the consulted edition was not available, so no claim is made beyond the named ranges and occasions. ↩