The Thread
A word-by-word study of Ephesians 6:10–20 from the manuscript we hold — Codex Sinaiticus, c. AD 350 — following the six pieces, the four commands to stand, the verb that breaks the pattern at the helmet, the difference between a library and a sentence, and the one verse in the passage that has no verb of its own.
There is a passage every believer thinks they know, and almost no one has read. The armor of God arrives in English as a children's illustration: a boy in cardboard plate, each piece labelled. The Greek hands you something else entirely — a heavy infantryman's complete kit, borrowed off the body of God himself, issued to a line of men who are forbidden to turn around, two pieces of which you cannot pick up because they have to be put into your hands.
This study reads the chapter off the oldest complete New Testament in existence, a book we hold in full. It does not build a devotional and then hunt for Greek to decorate it. It follows the scribe's own line breaks, his abbreviation strokes, the places where later correctors reached in with a pen and the places they left untouched — and it keeps the tensions the text refuses to resolve.
Related studies: The Word, the Writings, and the Voice (λόγος and ῥῆμα) · The Gathering-Up of All Things (the Ephesians arc this chapter closes) · The Watchers (the "heavenlies" this warfare is fought in)
Findings That Take the Breath Away
The Leaf Itself
Codex Sinaiticus, written around AD 350: the oldest complete New Testament that exists. Ephesians 6 sits across the back of one leaf and the front of the next, four narrow columns to a page, about forty-eight lines to a column. All capitals. No spaces between words. Almost no punctuation, no accents, no verse numbers — those are a printer's invention twelve centuries later.
Here is the armor's opening exactly as the scribe laid it down, as your eye would meet it on the vellum:
ΕΝΔΥϹΑϹΘΕΤΗΝΠΑΝΟ ΠΛΙΑΝΤΟΥΘΥΠΡΟϹ ΤΟΔΥΝΑϹΘΑΙΥΜΑϹ ϹΤΗΝΑΙΠΡΟϹΤΑϹ ΜΕΘΟΔΙΑϹΤΟΥΔΙΑ ΒΟΛΟΥΟΤΙΟΥΚΕϹΤΙ ΗΜΙΝΗΠΑΛΗΠΡΟϹ ΑΙΜΑΚΑΙϹΑΡΚΑΑΛ ΛΑΠΡΟϹΤΑϹΑΡΧΑϹ ΠΡΟϹΤΑϹΕΞΟΥϹΙΑϹ ΠΡΟϹΤΟΥϹΚΟϹΜΟ ΚΡΑΤΟΡΑϹΤΟΥϹΚΟ ΤΟΥϹΤΟΥΤΟΥΠΡΟϹ ΤΑΠΝΙΚΑΤΗϹΠΟ ΝΗΡΙΑϹΕΝΤΟΙϹΕ ΠΟΥΡΑΝΙΟΙϹ ·
Two things to see. ΘΥ and ΠΝΙΚΑ carry a line drawn above them — God and spiritual written short, the way a scribe honoured a divine name. And that single dot after ΠΟΥΡΑΝΙΟΙϹ is one of the only marks of punctuation in the entire chapter: the fourth-century church put a full stop right there, at the heavenlies, closing the sentence on where the war is actually being fought.
Note also what the layout does to a modern habit. There are no verse numbers to stop on, no paragraph to skip. A man copying this read it as one continuous breath from be made powerful to pray for all the holy ones. Our numbering is what lets us treat verse 18 as a separate topic. The scribe gave us no such permission.
The Words English Softens
Six words in this passage are doing far more work than their English translations admit.
μεθοδίας — methods, not "schemes." μετά + ὁδός: along a road. The same root as our word method. Not random mischief — a procedure, a repeatable technique worked out and followed like a route. The word occurs only twice in the New Testament, both in this letter (4:14, 6:11). And this is why the verse says stand facing them: a road can be mapped. An ambush cannot be studied; a method can.
πάλη — wrestling, not "struggle." Grappling. Hand on hand. The word behind palaestra, the wrestling floor. It occurs only here in the New Testament. Not archery from a distance, not siege: close, gripping, sweating contact. Remember this word — in section V it decides which sword you are handed.
πανοπλία — the panoply. πᾶν, all, plus ὅπλα, arms: the complete kit, nothing left in the tent. The standard word for the full equipment of a heavy infantryman — and that soldier, the ὁπλίτης, is named after one piece of it. He is the shield man. His whole identity is the thing he stands behind.
κοσμοκράτορας — world-grippers. From κρατέω, to have a grip on. And here is the detail that reorganises the passage: it is the same root as κράτει in verse 10 — the grip of his might. Paul uses one image on both sides of the war. They have a grip. He has a grip. The whole question of the chapter is whose grip you are standing inside.
θυρεός — a door. From θύρα, door. Not a small round buckler — the great body-length shield, the Roman scutum, the thing you disappear behind. It occurs only here in the New Testament. Paul had a word for the little shield and did not use it.
μάχαιρα — the short blade. Built on μάχη, the fight, the melee. About twenty inches. It is not the ῥομφαία, the great long sword that comes out of Christ's mouth in Revelation, and not a cavalry sabre. It is a stabbing blade for the press of bodies — useless at any distance, murderous at arm's length.
And one more, quieter than the rest: ἐνδυναμοῦσθε — be made powerful. Passive. Verse 10 does not tell you to be strong. It tells you to have strength worked into you. You are not the one generating it, and the sentence is grammatically incapable of asking you to.
Whose Armor Is It
The genitive τοῦ θεοῦ — "of God" — can be read two ways: armor God supplies, or armor God wears. English hearing defaults to the first. The manuscripts push hard toward the second, because Paul is not composing an image. He is quoting.
| Ephesians 6 | Isaiah, where God or His Messiah wears it |
|---|---|
| breastplate of righteousness (v14) | He put on righteousness as a breastplate — Isa 59:17 |
| helmet of salvation (v17) | and a helmet of salvation upon his head — Isa 59:17 |
| belt of truth around the loins (v14) | righteousness the belt of his loins — Isa 11:5 |
| feet shod with the good news of peace (v15) | how beautiful are the feet of him who brings good news of peace — Isa 52:7 |
| the sword that is a spoken word (v17) | he made my mouth like a sharp sword — Isa 49:2 |
Five of six. In the Greek of Isaiah 59:17 the phrase is περικεφαλαίαν σωτηρίου — and that is Paul's phrase in verse 17, word for word. He is not designing equipment. He reaches over and lifts God's own helmet off God's own head.
Which explains the verb. ἐνδύσασθε — be clothed. It is the same verb this same letter already used for put on the new man (4:24), the same verb as put on the Lord Jesus Christ (Rom 13:14). You are not being equipped. You are being dressed in Him.
There is a second witness worth naming, because it shows the picture was already in the air: Wisdom of Solomon 5:17–20 has God arming Himself — righteousness as breastplate, true judgment as helmet, holiness as shield. Paul's Jewish contemporaries knew this armory. What Paul does that is new is hand it to a congregation.
The Verbs Change
Walk the armor and watch the verbs. They are not the same verb, and no English version makes the shift visible.
| Piece | What you do | Greek |
|---|---|---|
| The panoply, whole | clothe yourselves | ἐνδύσασθε |
| Belt | having girded yourself | περιζωσάμενοι |
| Breastplate | having put on | ἐνδυσάμενοι |
| Footwear | having bound underneath | ὑποδησάμενοι |
| Shield | having taken up | ἀναλαβόντες |
| Helmet | receive | δέξασθε |
| Sword | receive | δέξασθε |
Five pieces you handle yourself. You dress, you strap, you reach down and pick up the shield. The last two you cannot.
δέχομαι means to receive what is extended to you — to take from another's hand, to accept what is offered. It is the word for receiving a guest, receiving a gift, receiving a message. It is not a synonym for acquire. And it is the last imperative in the entire armor sequence.
Two consequences follow, and both are load-bearing.
First: the helmet and the sword are not in your tent. Somebody has to hand them to you. The covering over your head and the only blade you are given both arrive from outside your own reach.
Second: one verb governs both objects, joined by and. They come over in the same motion. The thing that guards your head and the thing you fight with arrive in one handing. You do not get the protection and then earn the weapon. They are a single gift.
And there is a tense to notice underneath all of it. The girding and the putting-on in verses 14–16 are aorist participles — already done by the time you stand. You dress before the evil day, not during it. By the time the arrows are lit, the belt is either on or it isn't.
Verse 17
The manuscript, with the scribe's own strokes shown:
ΚΑΙΤΗΝΠΕΡΙΚΕ ΦΑΛΑΙΑΝΤΟΥϹΩΤΗ ΡΙΟΥΔΕΞΑϹΘΕΚΑΙΤΗ̄ ΜΑΧΑΙΡΑΝΤΟΥΠ̄Ν̄Ϲ ΟΕϹΤΙΝΡΗΜΑΘ̄Ῡ
Transliteration: kai tēn perikephalaian tou sōtēriou dexasthe kai tēn machairan tou pneumatos ho estin rhēma theou Literal: and receive the around-the-head of the saving-thing, and the short-sword of the Spirit, which is a spoken utterance of God.
Two kinds of overline are in those five lines, and they mean different things. Π̄Ν̄Ϲ and Θ̄Ῡ are sacred names shortened to two letters — the scribe gave Spirit the same honour he gave God. But the stroke on ΤΗ̄ stands in for a missing Ν to save space at the line's end: ΤΗ̄ is τὴν. One mark is reverence; the other is carpentry.
περικεφαλαία is not Greek's word for helmet. Greek had helmet words — κόρυς, κράνος, the Roman galea. Paul uses a description instead: περί, around + κεφαλή, head. The around-the-head. The thing that closes over your skull.
τοῦ σωτηρίου is where it sharpens. This is not σωτηρία, the ordinary noun salvation. It is σωτήριον — a neuter adjective pressed into service as a noun: the saving thing, that-which-delivers. It is rare, and where else it appears matters: it is the word old Simeon uses with the infant in his arms — my eyes have seen thy σωτήριον (Luke 2:30) — where the saving thing is a person he can hold in two hands.
Compare what Paul writes elsewhere: in 1 Thessalonians 5:8 it is the helmet of the hope of salvation. Here he drops hope. Not the hope of it. The thing itself.
Then the blade. μάχαιρα — the short stabbing sword, useless at distance. And go back to verse 12: your fight is a πάλη, a wrestling. Grappling distance. Paul hands you the only weapon that works at the range he has already told you the war is fought at. The kit is internally consistent in a way the cardboard illustration never is.
One more freight this word carries in the Greek Bible: when Abraham reaches out his hand and takes the knife over Isaac (Gen 22:10 LXX), the word is μάχαιρα. The same blade is the soldier's and the altar's.
And τοῦ πνεύματος is genitive: the sword is not loaned to you, it is the Spirit's own weapon — and the scribe wrote Spirit as a holy name, so we know how the fourth-century church heard the phrase. Not a mood. Not your own spirit. Him.
ῥῆμα, Not λόγος
ὅ ἐστιν ῥῆμα θεοῦ — which is a spoken utterance of God.
First the grammar, because it is doing something. ὅ is neuter. But μάχαιραν, the sword, is feminine. A neuter relative pronoun cannot reach back and grab a feminine noun — except that Greek allows a pronoun to take its gender from what follows rather than what precedes. So the sentence pivots forward: the sword — which is → ῥῆμα, neuter. The grammar itself refuses to define the sword until it has named the thing.
And the thing named is ῥῆμα, not λόγος. Nearly every English Bible flattens both to the same four letters, word, and the distinction dies there.
- λόγος is the word as content — the message, the reasoning, the whole revelation, the Word who was with God in the beginning. λόγος is the library.
- ῥῆμα is a verbal noun off to speak. It is the thing actually said. One utterance. A sentence that left a mouth.
So the sword of the Spirit is not the Bible. It is a specific word of God, spoken.
Which is exactly how the wilderness went. Jesus did not hand the devil a scroll. Three times he said one sentence — it stands written — and one line came out of his mouth, and that was the blade. And the line he chose first contains this very word: man shall not live by bread alone, but by every ῥῆμα proceeding out of the mouth of God (Deut 8:3, quoted Matt 4:4).
It is also why Isaiah, describing the Servant, says: he made my mouth like a sharp μάχαιρα (49:2). Not his hand. His mouth. Same blade.
And notice: ῥῆμα has no article. Not the utterance — an utterance of God. Whatever He says, at the moment He says it. A sword is only a sword when it is out of the sheath. Scripture memorised and unspoken is a blade in the scabbard, which is not what this verse puts in your hand.
Verse 18
The manuscript:
ΔΙ Α ΠΑϹΗϹΠΡΟϹΕΥΧΗϹ ΚΑΙΔΕΗϹΕΩϹ ΠΡΟϹΕΥΧΟΜΕΝΟΙΕΝ ΠΑΝΤΙΚΑΙΡΩΕΝΠ̄Ν̄Ι ΚΑΙΕΙϹΑΥΤΟΑΓΡΥΠΝΟῩ ΤΕϹΕΝΠΑϹΗΠΡΟϹ ΚΑΡΤΕΡΗϹΕΙΚΑΙΔΕ ΗϹΕΙΠΕΡΙΠΑΝΤΩ̄ ΤΩΝΑΓΙΩΝ
Before a single word: the scribe pushed ΠΡΟϹΕΥΧΟΜΕΝΟΙ out into the margin. That hanging line was his mark for the opening of a new movement — he uses it elsewhere in this chapter at a genuine sense-break. A man copying this in the fourth century read praying as the start of something. No printed Bible preserves that.
Now the structural fact, and it changes the whole passage. Verse 18 has no main verb. Not one. It is nothing but participles — praying, keeping sleepless — and a participle has to hang off a real verb somewhere. The nearest finite verb is back in verse 14: στῆτε. Stand.
So verse 18 is still inside the command to stand. Prayer is not a seventh piece of equipment after the sword. It is the manner of the standing — the way all six pieces are worn. Take it out and there is no man inside the gear.
Then the four walls. Read the verse for its skeleton and one word runs through it four times:
- διὰ πάσης προσευχῆς — through all prayer
- ἐν παντὶ καιρῷ — at every moment
- ἐν πάσῃ προσκαρτερήσει — in all perseverance
- περὶ πάντων τῶν ἁγίων — concerning all the holy ones
All prayer. Every moment. All endurance. All the saints. Four walls, no gap.
Two words for prayer, doing two different jobs.
- προσευχή — πρός, toward + εὔχομαι, to vow. In all of Greek this word is only ever aimed at God; you never προσευχή a man. It is prayer as direction, orientation, facing.
- δέησις — δέομαι, to lack, to be in want. This is begging out of need: a specific ask from an empty hand.
Posture and poverty. The facing-toward, and the naming of the exact thing you do not have. And the verse opens with δέησις and closes with δέησις — all prayer and begging … all perseverance and begging. The begging brackets both ends.
And "at every moment" is not "always." Greek has two words for time and Paul takes the loaded one. χρόνος is duration — clock, calendar, hours passing. καιρός is the decisive moment, the opportune instant, the season that is for something. He does not say fill the hours with prayer. He says at every καιρός — every moment that turns. Set that against verse 13's evil day: the armor is for the day; the praying is for every hinge inside it.
The seam. ΠΝΙ — written as a sacred name again, one line below ΠΝϹ. The sword is the Spirit's; the praying is in the Spirit. Same Person, twice, back to back. Verses 17 and 18 are pinned together by Him. There is no gap between receive the sword and pray in the Spirit, because it is the same hand on both.
ἀγρυπνοῦντες — the refusal to lie down. A night-watch word: the root for sleep joined to a root the ancients argued about — either chasing sleep off or lying out rough in the open field. The derivation is contested; the meaning never has been: to pass the night without sleeping. It is the word used of watching for the Son of Man's coming (Mark 13:33, Luke 21:36) and of leaders who keep watch over your souls (Heb 13:17). Not stay alert. The night is long and you are not going to lie down. And εἰς αὐτὸ — unto this very thing — makes the sleeplessness purposeful. Not insomnia. A post.
His Grip and Yours
προσκαρτέρησις occurs exactly once in the entire New Testament. Here. Paul appears to have built the noun for this sentence.
πρός, toward + καρτερέω, to hold strong — and καρτερέω comes off the same root as κράτος, grip, dominion, force.
Now go back to verse 10: be made powerful in the Lord and in τῷ κράτει of his might — the grip of His strength. The armor passage opens with His grip and closes with yours, out of the same root. First His hold on you. Eight verses later, your holding on.
Persistence in prayer is described with the same word as the omnipotence you were told to stand inside.
Not keep at it. Do not let go.
And then the last words of verse 18 tell you what all that gripping is for: περὶ πάντων τῶν ἁγίων — concerning all the holy ones. Every other man in the line.
Which closes the circuit opened in section IV. The helmet and the sword have to be handed to you — and this is where the hands come from. You pray the armor onto each other. That is the mechanism, and it is the reason every command in the passage is plural. There is not one thou in it.
Then verse 19 proves it out of Paul's own mouth. καὶ ὑπὲρ ἐμοῦ — and over me. The man who has just laid out the entire panoply asks for himself, and he is ἐν ἁλύσει, in a chain, as he writes. And the one thing he begs for is ἵνα δοθῇ μοι λόγος — that a word may be given me. The same passive helplessness as δέξασθε. The man who told you the sword is a spoken word of God ends by admitting he cannot produce one, and asks the church to pray it into his mouth.
The Doorway Into the Armor
The armor does not begin in a vacuum. Four verses earlier Paul is talking to slave-owners, and the sentence he ends on is the hinge the whole war swings through.
προσωπολημψία is literally face-taking: πρόσωπον, the face, plus λαμβάνω, to take or receive. It is Greek built directly on a Hebrew courtroom idiom — נָשָׂא פָּנִים, to lift the face.
Picture how it worked. A man came before a king or a judge and went down on his face to the ground. He stayed there. The judge then lifted his face — took his chin, raised him, looked at him — and that gesture was the verdict on his standing. Face lifted meant you are received; I know who you are; you have weight here. The poor man's face stayed in the dirt.
So face-taking became the word for judging by who someone is instead of what is true. The KJV's respect of persons preserves the picture better than we notice — respect is Latin for to look back at. Whose face do you turn and look at.
And Paul says of God: παρ᾽ αὐτῷ οὐκ ἔστιν — not "he resists it," but it is not in the room where He is. Not a temptation He overcomes. It does not exist in His presence.
Now feel where he drops that. He has just spent four verses on slaves and masters — the most rigid status line in the Roman world, where an owner could legally kill a slave and the slave had no standing to be heard. Paul's argument to the master is not be nice. It is: let the threat go slack, because his Master and your Master are the same Master, and that Master does not lift faces. In the highest court your ownership papers are not admitted as evidence. The slave's face and the master's face are raised the same distance.
The line runs the length of Scripture: God takes no bribe and lifts no faces (Deut 10:17); Peter says it the moment he walks into a Gentile's house (Acts 10:34); Paul again in Romans 2:11 and Colossians 3:25; James says it about ushering the rich man to the good seat (2:1–9).
And this is the sentence Paul says immediately before for the rest, be made powerful. The men being handed God's own armor have just been told that in the court where this war is judged, status is not evidence. The panoply is issued to a body with no ranks inside it.
An Honest Correction
A claim circulates about ἀγρυπνέω, and an earlier pass of this study repeated it: that it is "the word for the shepherds in the field" in Luke 2:8.
It is not, and the claim is killed here. Luke 2:8 reads φυλάσσοντες φυλακάς — keeping watches — a different verb and a different noun. ἀγρυπνέω appears four times in the New Testament: Mark 13:33, Luke 21:36, Ephesians 6:18, Hebrews 13:17. The shepherds are a beautiful picture and a false citation, and a study that keeps the picture by quietly dropping the check is not worth reading.
The correction costs nothing, because the two genuine parallels are stronger anyway: watching for the Son of Man's coming, and elders keeping watch over souls. Both are night-long postures with something at stake. The verse does not need Bethlehem.
This is house practice, not modesty. Where a claim in this study has been tested and failed, it is printed with the failure attached.
Where the Correctors Reached In
Later readers went back over this codex with a pen. Eight verses in this chapter carry their marks, and the first hand is recoverable underneath:
- v12 — the first scribe wrote "the world-grippers of this darkness." A corrector inserted two words to make it "the darkness of this age."
- v3 — the scribe wrote the whole clause twice; a corrector struck the duplicate.
- v10 — the original had no "my brothers"; a corrector added it.
- v9 — this codex says the Master is "in heaven" — singular, where most printed Bibles read "in the heavens."
- v21 — the original called Tychicus simply "faithful in the Lord"; a corrector inserted "servant."
- v24 — the first scribe ended the letter without "Amen." It stops at "in un-decayableness," followed by the scribe's own closing flourish. The Amen came later, in a different hand.
- v1 — Sinaiticus carries "in the Lord" where Vaticanus omits it: a genuine difference between the two oldest complete witnesses.
And the finding that matters most for this study: no corrector ever touched verse 17 or verse 18. Fourteen narrow lines in the first column of folio 7r, and every later hand that reached into this chapter left them exactly as the first scribe set them down around AD 350.
The scribe's small human failures are visible too, and they are strangely reassuring: ἀθρωπαρεσκοι in v6, missing its ν. ἀναλαβότες in v16 and ἀγρυπνοῦτες in v18, the same slip twice. ἀληθια for ἀληθείᾳ in v14 — the ordinary iota spelling of a man writing what he heard. A tired copyist, working by lamp, in the fourth century, getting the armor into our hands.
The Picture That Holds
The five pieces you can reach are yours to strap on before the day starts: truth around the loins, righteousness over the chest, readiness under the feet, faith held up like a door. Then the verbs change, and the last two must be put into your hands — the covering over your head, which is God's own, taken off God's own head; and the only blade, which belongs to the Spirit, and which is nothing more or less than a sentence God says.
There is no armor for your back, and you are told to stand four times, because standing is the whole objective. Not advancing. Not conquering. Still being there when the evil day is over.
And the way both handed pieces arrive, and the way you stay upright wearing them, is one continuous act with no verb of its own — facing God, naming what you lack, at every moment that turns, in the Spirit, refusing to lie down, gripping with the same word used of His own grip, for every other man in the line.
The shield is a door. One man behind a door is a man hiding. A line of men, doors locked edge to edge, is a wall that arrows die against.
A Word to the Reader
If you came for a cardboard breastplate with a label on it, the manuscripts will disappoint you. If you came because you have been standing in something and are not sure you can keep standing, they will not. The two pieces you cannot get for yourself are the two that cover your head and go in your hand — and the text tells you plainly where they come from: somebody else's praying.
That is not a devotional flourish. It is what δέξασθε and concerning all the holy ones say when you put them next to each other.
Sources & Contested Points
- I, XI: Codex Sinaiticus, folios 6v–7r (quire 84), our own held transcription with its correctors' apparatus; Codex Vaticanus for the v1 comparison
- II: Standard lexical data on μεθοδεία, πάλη, πανοπλία, κοσμοκράτωρ, θυρεός, μάχαιρα; hapax counts by concordance
- III: LXX Isaiah 59:17, 11:5, 52:7, 49:2; Wisdom of Solomon 5:17–20; Ephesians 4:24 and Romans 13:14 for the ἐνδύω link
- IV: Verb inventory from the manuscript text; lexical force of δέχομαι
- V: Luke 2:30 (σωτήριον); 1 Thessalonians 5:8; Genesis 22:10 LXX (μάχαιρα)
- VI: Deuteronomy 8:3 / Matthew 4:4 (ῥῆμα); Isaiah 49:2; standard grammars on relative-pronoun attraction to a following predicate
- VII: καιρός/χρόνος distinction; ἀγρυπνέω at Mark 13:33, Luke 21:36, Hebrews 13:17; the scribe's hanging-line marker in our transcription
- VIII: προσκαρτέρησις as New Testament hapax; the καρτερέω/κράτος root link; Ephesians 6:19–20
- IX: נָשָׂא פָּנִים; Deuteronomy 10:17; Acts 10:34; Romans 2:11; Colossians 3:25; Galatians 2:6; James 2:1–9
- X: Luke 2:8 (φυλάσσοντες φυλακάς) — the check that killed the popular claim
- Do the verse-18 participles hang off στῆτε (v14) or off the whole imperative chain including δέξασθε? — Open. Both readings put prayer inside the standing rather than after the sword; nothing in this study depends on choosing.
- Is τοῦ θεοῦ in "panoply of God" possessive or source? — Isaiah makes possessive much the stronger reading, but source is grammatically available and some readers will keep it.
- The etymology of ἀγρυπνέω — hunting sleep away or lying out in the field? — Open in the lexica. The meaning is not.
- How hard can the λόγος/ῥῆμα distinction be pressed across the whole New Testament? — Softly. The words overlap elsewhere. The claim here is about a sentence where Paul had both and chose one.
The working session behind this study is preserved in full at `planning/scripture/EPHESIANS_6_PANOPLY_S1462.md` — the raw reading as it happened, including the material that did not survive the checks. Where that record and this study disagree, this study is the corrected text and section X names the correction.