Chapter 14

2 Christ healeth the dropsy on the sabbath: 7 teacheth humility: 12 to feast the poor: 15 under the parable of the great supper, sheweth how worldly minded men, who contemn the word of God, shall be shut out of heaven. 25 Those who will be his disciples, to bear their cross must make their accounts aforehand, lest with shame they revolt from him afterward, 34 and become altogether unprofitable, like salt that hath lost his savour.

1. He went into the house. [Dining With a Chief Pharisee, Luke 14:1–15. On miracles see pp. 208-213; on parables, pp. 203-207.] There are no clues as to the time and place of this incident, except that the context in which it appears in the Gospel of Luke implies that it may have been in Peraea, between the Feast of Dedication in the winter of a.d. 30–31 and Passover the following spring.

One of the chief Pharisees. Compare a previous occasion on which Jesus had accepted the dinner invitation of a Pharisee (ch. 11:37–54). The present narrative implies that Jesus’ host upon this occasion was an influential and wealthy rabbi. There is no Scripture record that Jesus ever refused an invitation, whether it was from Pharisee or publican (see on Mark 2:15–17).

Eat bread. A common Jewish idiom meaning “dine.”

Sabbath. It seems to have been fairly common among the Jews of Christ’s time to entertain on the Sabbath. The food was, no doubt, prepared the day before and kept warm, or possibly eaten cold. It was considered unlawful to light a fire on the Sabbath (see on Ex. 16:23; 35:3); hence, all food was to be prepared on the day preceding the Sabbath (see on Ex. 16:23). A feast to which friends were invited was commonly viewed as a type of the blessings of eternal life (see on Luke 14:15; cf. COL 219).

They watched him. No doubt there were spies present on this occasion (see on ch. 11:54), watching with evil intent (see on ch. 6:7). Whether the spies had arranged for the man with “dropsy” to be present, we do not know. But they had observed in times past that Jesus did not hesitate to heal a man on the Sabbath, in contravention of their legal tradition, and probably they presumed that He would again do so. Altogether seven instances of the healing of individuals on the Sabbath are reported in the gospel narratives, this being the seventh and the last in point of time (see Luke 4:33–36, 39; 6:6–10; 13:10–17; 14:2–4; John 5:5–10; 9:1–14).

2. Dropsy. Gr. hudroµpikos, a common medical term derived from the Gr. hudoµr, “water,” and descriptive of the condition of one who has a surplus of fluid in the body tissues. The word occurs only here in Biblical Greek. This is the only recorded example of such a case coming to the attention of Jesus. He may have come of his own volition, in the hope of being healed, though the record does not state that he presented himself before Jesus for healing. It is conceivable, as some have suggested, that certain of the Pharisees present had arranged for the sick man to be there, in order to trap Jesus into healing him on the Sabbath. The healing apparently took place prior to the time that those invited actually sat down at the table (see v. 7).

3. Jesus answering. Jesus did not “answer” in the sense of replying to any question addressed to Him. He was “answering” the thoughts of the Pharisees, who were watching to see what He would do. The use of the word “answer” in this sense is common in Hebrew (see on ch. 13:14).

The lawyers and Pharisees. In Greek there is but one definite article for both words. This indicates that here they are treated as belonging to one group rather than to two (cf. ch. 7:30, where the definite article appears twice in the Greek). Concerning “lawyers” and “Pharisees” see pp. 51, 52, 55.

Is it lawful? Important textual evidence may be cited (cf. p. 146) for adding “or not.”

4. They held their peace. That is, “they were silent.” Conversation ceased; they declined to answer. Apparently realizing that they could gain nothing by speaking, they took refuge in silence, and a hush fell over the room. They did not dare to say that it was “lawful,” for their own rabbinical regulations seemed to forbid healing in a case such as this, nor did they care to say that it was not. Luke seems to be fond of noting occasions when the foes of the gospel “held their peace,” or were put to silence (Luke 20:26; Acts 15:12; 22:2).

Took him. That is, “took hold of him.”

Let … go. Gr. apoluoµ, “to set free,” “to release,” “to let go,” or “to dismiss.” This seems to have been before the beginning of the meal (see v. 7). Perhaps Jesus sought to save the man from embarrassment and perplexity such as the Jewish leaders had recently brought upon another who was healed on the Sabbath day (see John 9).

5. An ass. Textual evidence is divided (cf. p. 146) between this and the reading “son.”

Pit. Gr. phrear, “a well,” or “the shaft of a well or pit.”

6. They could not answer. Jesus’ critics were now hopelessly on the defensive. They hated to admit that they cared more for an ox or an ass than they did for a man.

7. A parable. A “parable” need not be a narrative, it may be simply a short, pithy saying (see pp. 203, 204). The “parable” here given was probably based on Jesus’ immediate observation of the guests seating themselves at the table. He “marked” how the guests “chose out” the honored seats. It seems that contention similar to this took place among the disciples at the Last Supper (see on ch. 22:24).

Rooms. Rather, “reclining places.” For customs at a Jewish feast see on Mark 2:15–17. According to the Talmud the places of honor were those next to the host. Upon a later occasion Jesus, among other things, rebuked the scribes and Pharisees for seeking the places of honor at a feast (see Matt. 23:6).

8. A wedding. That is, “a wedding feast,” as the context makes evident.

9. He that bade thee. Or, “the host.”

And him. The honored guest.

Lowest room. That is, the lowest reclining place. All intervening places would, presumably, be taken by now, and no other place remained.

10. Sit down. Rather, “recline.”

Worship. That is, “honor,” an archaic meaning of the word “worship.”

Them. Important textual evidence may be cited (cf. p. 146) for the reading “all of them.”

11. Whosoever exalteth himself. Here Jesus repeats a saying that He used frequently in one form or another (see Matt. 18:4; 23:12; Luke 18:14; etc.). The principle here enunciated strikes at the very root of pride, the desire to exalt oneself in the opinion of others; and pride, in turn, along with selfishness, is the root of all sin. Jesus Himself set the supreme example of humility (see Isa. 52:13, 14; Phil. 2:6–10).

Abased. That is, “humbled.” It is an axiom of life that the man whose main objective in life is the promotion of what he considers his own interests usually finds others compelling him to take a lower place.

Exalted. Conversely, the man who forgets his own interests and makes it his business to encourage and assist others is often the very one his fellow men are pleased to honor. Humility is, even more decidedly, the passport to exaltation in the kingdom of heaven, whereas the desire to exalt oneself is an effective barrier against even entering the kingdom (cf. Isa. 14:12–15; Phil. 2:5–8).

12. Dinner. Gr. ariston, originally meaning the first meal, or breakfast, but used later to refer to the noon meal.

Supper. Gr. deipnon, usually refer to the evening meal.

Call not thy friends. According to the Greek the thought may be summed up, “Do not be in the habit of always inviting only your friends.” Jesus does not exclude the entertainment of friends, but rather warns against the selfish motives that lead many to entertain only those from whom they expect similar courtesies. Jesus encourages hospitality on the basis of genuine interest in the needs of our fellow men—perhaps the need for food, perhaps the need for friendship. He points out that this kind of hospitality, though not returned in the present life, will be rewarded in the life to come.

Again. That is, in return for the previous invitation.

13. Call the poor. According to the Mosaic law, this was a duty (see on Deut. 14:29). Those in need were not to be forgotten.

14. Recompensed. Literally, “rewarded,” or “repaid.”

Of the just. Mention of “the resurrection of the just” implies a similar resurrection of the “unjust” (see John 5:29; Acts 24:15).

15. One of them. For the circumstances under which the statement of v. 15 was made see on v. 1.

Blessed. Or, “happy” (see on Matt. 5:3). The unwelcome duty Jesus set forth in vs. 12–14 led to this attempt to turn the conversation into more agreeable channels (see COL 221). Jesus’ reference to the resurrection (v. 14) probably suggested to this Pharisee the pious platitude he now utters. The speaker delighted to contemplate the reward of rightdoing, but found the doing of right an unwelcome thought. He was eager to enjoy the privileges of the kingdom of heaven but unwilling to shoulder its responsibilities. He was unwilling to comply with the conditions of entrance into the kingdom, but seems to have had not the least doubt that he would be accorded an honored place at the great gospel feast.

Eat bread. That is, “dine” (see on v. 1). For the significance of the term “kingdom of God” see on Matt. 5:2, 3; Mark 3:14; Luke 4:19. In Jewish idiomatic usage to “eat bread in the kingdom of God” meant to enjoy the bliss of heaven (cf. Isa. 25:6; Luke 13:29). To be sure, the Pharisee’s statement itself was platitudinously correct, but the spirit in which it was made and the motive that prompted it were both entirely wrong. The speaker assumed, complacently, that he was sure of an invitation.

16. A great supper. [The Great Banquet, Luke 14:16–24. Cf. on Matt. 22:1–14). On parables see pp. 203-207.] Jesus here refers to the bounteous blessings of the kingdom of heaven under the symbol of a great feast, a symbol apparently common to His hearers (see on v. 15). He does not challenge the sentiment of the Pharisee’s statement (v. 15), but rather calls in question the sincerity of the one who made it. Actually, the Pharisee was one of those who, at the very moment, were rejecting the gospel invitation (see on vs. 18, 24).

There are many similarities between this parable and that of the Marriage Feast of the King’s Son (see Matt. 22:1–14), but there are also many differences. The circumstances under which the two parables were given are also noticeably different. That of Luke 14 was given at the home of a Pharisee, whereas that of Matt. 22 was spoken in connection with an attempt to arrest Jesus (see Matt. 21:46).

Bade many. This represents the first invitation to the gospel feast, the invitation given to the Jews throughout OT times (see Vol. IV, pp. 26-32). It refers specifically to God’s repeated appeals to Israel through the prophets of old (cf. on vs. 21–23).

17. Sent his servant. In a special sense Jesus Himself may be considered as the “servant” sent to proclaim that “all things are now ready.” In Oriental lands even today it is customary to dispatch a messenger a short time before the feast actually begins to remind the guests of their invitation. In case a guest might have forgotten about the invitation, or might not know when he was expected to appear, this would allow him time to prepare for the occasion and to reach the place designated for the banquet. In the Orient, where less attention is paid to calendars and clocks than in Western lands, such a reminder is of practical value in that it avoids embarrassment to both the host and his guests.

18. With one consent. It almost appears that the invited guests had conspired together to insult their gracious host. There were, of course, more than three men invited to the feast (see v. 16). Apparently the three excuses Jesus enumerates are given as examples of what the servant heard wherever he went. For a similar sampling of cases where more than three persons were involved see ch. 19:16–21.

Began. Each prospective guest contrived his own pretext, for none of them had an acceptable reason. The real reason in each case was, of course, that the invited guest found himself more interested in something else, something he would have to lay aside temporarily if he were to attend the feast. The excuses implied, also, a lack of appreciation for the hospitality and friendship of the man who gave the feast. Those who declined the invitation to the gospel feast placed more value on temporal interests than on eternal things (see Matt. 6:33).

In Oriental lands, to decline an invitation—except where it is obviously impossible to accept—is often considered a refusal of friendship. Among some Arabs, to decline an invitation at the time of the reminder (see on v. 17), after having accepted the original invitation, is considered a declaration of hostility. On the other hand, to accept an invitation and to attend a feast is supposed to indicate friendship.

Bought a piece of ground. Even accepted at face value, the excuse was flimsy—the purchase had already been made. Without doubt the purchaser had examined the ground carefully before closing the deal.

19. Five yoke of oxen. Again, the purchase had already been made. The purchaser was intent only on determining how good a bargain he had secured, a task that easily might have been postponed if he had really desired to attend the feast.

20. Cannot come. The man who made this third excuse appears to have been even more rude than the others. Whereas they had, with a show of courtesy, asked to be excused, he simply informed the servant flatly, “I cannot come.” Some feel that this man was probably basing his refusal on the fact that certain exemptions from some of the ordinary military and civil duties were accorded a man during the first year of his married life (see on Deut. 24:5). Hence he said, “I cannot come.” But this law did not exempt him from normal social relationship, and any endeavor to feign that it did so would be but hollow pretense. This man’s excuse was in reality little or no better than those of the first two men.

21. Being angry. As the servant recounted one after another the flimsy excuses, the anger of the gracious host mounted. Originally, the men had all accepted his invitation, and on the strength of their acceptances he had gone ahead with preparations for the feast. But now that preparations were complete, and the food all ready, there appeared to be a conspiracy to embarrass him (see on v. 18). Furthermore, he had been to considerable expense in preparing for the feast.

To be sure, God, who prepares the heavenly feast, does not become “angry” in the sense that human beings do. Nevertheless, in view of all He has done to provide the blessings of salvation for lost humanity, it must deeply grieve His great heart of love to have men lightly esteem His gracious invitation to righteousness and divine favor. All the resources of heaven have been invested in the work of salvation, and the least men can do is to appreciate and accept what God has provided.

Go out quickly. It is quite evident that the host does not wish to see his costly provisions wasted. If his best friends choose not to avail themselves of the tokens of his good will, he will gladly invite strangers to do so. Note further that his action is in harmony with the counsel Jesus gave immediately prior to this parable (see vs. 12–14), counsel that seemed unwelcome to the guests at the feast Jesus was now attending and that led one of them to change the subject (see on v. 15).

Streets and lanes. That is, the broad streets and the side streets or lanes. The gospel invitation was first given to the Jewish people, here represented as residents of a “city.” The leading citizens of the city, who had declined the invitation, were the Jewish leaders, some of whom were now gathered with Jesus at a feast in the home of a Pharisee (see on v. 1). The guests who declined the invitation represented the religious aristocracy of Israel. Now the gracious host turns from his chosen friends to the strangers of the “city,” the neglected and sometimes despised members of society. They were residents of the same “city” as the invited guests, and therefore Jews. But some of them were publicans and sinners, men and women whom the religious aristocrats of the nation considered outcasts. Nevertheless, they were hungry and thirsty for the gospel (see on Matt. 5:6).

Poor, and the maimed. The Jews commonly supposed that persons suffering either financially or physically were in ill favor with God, and thus these classes were often despised and neglected by their fellow men (see on Mark 1:40; 2:10). God, presumably, had cast them off, and society therefore considered them outcasts also. In this parable Jesus denies that such persons are despised by God, and declares that they should not be despised by their fellow men, even when their sufferings may be due to their own misdeeds or unwise course of action. The poverty stricken and physically defective here seem to represent primarily those who are morally and spiritually bankrupt. They have no good works of their own to offer God in exchange of the blessings of salvation.

22. Yet there is room. The servant apparently realizes that the gracious host would certainly desire that the places at his banquet be filled. Likewise in the great gospel feast. God did not create the earth “in vain” (see on Isa. 45:18), an empty waste, but designated that it should be inhabited as the eternal home of a happy human race. Though sin has postponed the fulfillment of this purpose for a time, it will ultimately be achieved (see PP 67). Every individual born into the world is accorded an opportunity to partake of the gospel feast and to dwell forever in the earth made new. This parable clearly indicates that the same opportunity rejected by one will be eagerly accepted by another (cf. Rev. 3:11).

23. Highways and hedges. Those originally invited to the gospel feast were the Jews (see on vs. 16, 21). God had called them first, not because He loved them more than He loved their fellow men, nor because they were more worthy, but in order that they might share with others the sacred privileges entrusted to them (see Vol. IV, pp. 25-38.

Jesus was often found associating with publicans and sinners, the outcasts of society, much to the consternation of the Jewish leaders (see on Mark 2:15–17). During His Galilean ministry He labored earnestly for these, the spiritually “poor” and “maimed,” in the “streets and lanes” of Galilee (see on Luke 14:21). But when the people of Galilee rejected Him, in the spring of a.d. 30 (see on Matt. 15:21; John 6:66), Jesus repeatedly ministered to the Gentiles and the Samaritans as well as to the Jews (see on Matt. 15:21). However, the giving of the gospel invitation to those in “the highways and hedges” refers primarily to the giving of the gospel to the Gentiles following the Jews’ final rejection, as a nation, of the gospel invitation, a rejection culminating in the stoning of Stephen (see Vol. IV, pp. 33-36; Acts 1:8). The “highways and hedges” of the parable are outside the “city,” and therefore may appropriately represent non-Jewish regions—in other words, the heathen (see on Luke 14:21). When the apostles, in their evangelization of the world, encountered the opposition of their fellow countrymen they turned to the Gentiles (Acts 13:46–48; cf. Rom. 1:16; 2:9).

Compel. Gr. anagkazoµ, “to constrain,” or “to compel,” whether by force or by persuasion. Some have considered that this statement justifies the use of force to convert men to Christ. But the very fact that Jesus Himself never resorted to force to compel men to believe in Him, that He never instructed His disciples to do so, and that the apostolic church never did so, makes evident that Jesus intended no such interpretation to be placed upon His words. In fact, by precept and example the Lord repeatedly counseled His disciples to avoid controversy and retaliation for grievances (see on Matt. 5:43–47; 6:14, 15; 7:1–5, 12; etc.), either as individuals or as the official heralds of the gospel (see on Matt. 10:14; 15:21; 16:13; 26:51, 52; Luke 9:55). Not only were the disciples not to persecute others (Luke 9:54–56); they were meekly to endure persecution (see on Matt. 5:10–12; 10:18–24, 28.

By the words “compel them to come in” Jesus here simply emphasizes the urgency of the invitation and the compelling force of divine grace. Loving-kindness was to be the compelling force (see COL 235). Anagkazoµ is used in this same sense in reference to an occasion when Jesus “constrained” His disciples to enter a boat (Matt. 14:22). There is a vast difference between the insistent appeal that Jesus had in mind and the resort to physical force that many professed Christians in centuries gone by have considered appropriate, and that some who profess the name of Christ would rely on today if they had the opportunity to do so.

The parable itself proves that no physical force was used at any time to secure guests for the feast. If it had been the host’s purpose to use force, he would have used it on the first group of guests invited. Invitations to the gospel feast always carry the words, “whosoever will” (Rev. 22:17). This parable lends no sanction whatever to the theory of religious persecution as a means of bringing men to Christ. Any use of force or persecution in matters of religion is a policy inspired by the devil, not by Christ.

That my house may be filled. See on v. 22. The host had invited “many” guests (see v. 16). Furthermore, when the servant first went out into the streets and lanes of the city, he was unable to find enough persons to fill the guestchamber (see v. 22).

24. None of those men. This strongly worded exclusion of the originally invited guests is the declaration of the host of the parable. But this does not mean that Heaven arbitrarily excludes anyone. The gracious host of the story simply cancels his original invitation that had been so rudely refused. Evidently his house is now “filled” (v. 23), and there is no more room. But in the kingdom of heaven there is ample room for all who are willing to enter (see on v. 22).

Jesus does not teach by this parable that earthly possessions are necessarily incompatible with the kingdom of heaven, but rather that inordinate affection for the things of earth disqualifies a person from entering heaven—in fact, it leaves him with no desire for heavenly things. A man cannot “serve two masters” (see on Matt. 6:19–24). Those who put forth their first and best efforts to accumulate earthly possessions or to enjoy earth’s pleasures will be shut out on the basis that their heart’s affection is on earthly rather than heavenly things (cf. Matt. 6:25–34). Covetousness for the things of earth eventually eliminates a desire for the things of heaven (see on Luke 12:15–21), and when covetous men are called upon to share their accumulated wealth they go away “sorrowful” (see on Matt. 19:21, 22). It is “hard” for “a rich man” to “enter into the kingdom of heaven” (Matt. 19:23) for the simple reason that usually he does not sufficiently desire to enter in.

Taste of my supper. That is, in case they should change their minds at a later time. Salvation consists of the invitation extended by God, and man’s acceptance of it. Neither can be effective without the other. The Scriptures repeatedly present the possibility that those who have made light of the grace of God may seem to change their minds when it is too late, that is, when the gospel call no longer sounds (see Jer. 8:20; Matt. 25:11, 12; Luke 13:25). That call is finally withdrawn, not because any temporal limit to the mercy of God has been exceeded, but rather because those excluded have made a final, conclusive decision. If they later change their minds, that change is confined to a realization that they have made the wrong choice as far as results to themselves go, and does not mean that they have suddenly acquired a genuine desire to live in obedience to God.

25. There went great multitudes. [The Cost of Discipleship, Luke 14:25–35. On parables see pp. 203-207.] Nothing definite is recorded with respect to the time, place, or circumstances under which the counsel of this section was given. The time was probably rather early in the year a.d. 31, and the place, Peraea (see on v. 1). Again the multitudes thronged about Him, as during His public ministry in Galilee (see on Matt. 5:1; Mark 1:28, 37, 44, 45; 2:2, 4; 3:6–10; etc.). Now, toward the close of His ministry, there seems also to have been a growing conviction in the minds of many that He was about to proclaim Himself the leader of Israel in a revolt against Rome (see on Matt. 19:1, 2; 21:5, 9–11). Although many no doubt followed Him out of sincere motives, a majority probably did so either because of curiosity or from selfish motives.

He turned. It seems that as the throng pursued Jesus one day He halted, turned to face them squarely, and set forth the principles recorded in vs. 26–35. Many of those who followed the Master were a hindrance rather than a help to His cause. Jesus called upon them, one and all, to think through what they were doing.

26. If any man come. Jesus now sets forth the four following principles: (1) that discipleship involves cross bearing, vs. 26, 27; (2) that the cost of discipleship should be carefully counted, vs. 28–32; (3) that all personal ambitions and worldly possessions must be laid on the altar of sacrifice, v. 33; (4) that the spirit of sacrifice must be maintained permanently, vs. 34, 35.

Hate not his father. Scripture usage makes it clear that this is not “hate” in the usual sense of the word. In the Bible, “to hate,” often should be understood simply as a typical Oriental hyperbole meaning “to love less” (see Deut. 21:15–17). This fact stands forth clearly in the parallel passage where Jesus says, “He that loveth father or mother more than me is not worthy of me” (Matt. 10:37). This striking hyperbole is apparently used to make vivid to the follower of Christ the fact that at all times he must make first in his life the kingdom of heaven. Again, in regard to material possessions, the governing principle is a matter of what we make first in life (see on Matt. 6:19–34).

Cannot be my disciple. Not “will not,” but “cannot.” Whoever has personal interests that take precedence over loyalty to Christ and devotion to His service will find it impossible to meet the requirements Christ makes of him. At all times and under all circumstances the call of the kingdom must take precedence. The service of Jesus calls for the entire and permanent renunciation of self. For comment on vs. 26, 27 see on Matt. 10:37, 38.

Bear his cross. Rather, “bear his own cross” (see on Matt. 10:38, 39). Execution by crucifixion was probably introduced into Palestine by Antiochus Epiphanes (Josephus Antiquities xii. 5. 4 [256]).

28. Which of you? The twin parables of vs. 28–32 constitute a warning against lightly assuming the responsibilities of discipleship. Those guests who first accepted the invitation to the feast, only to change their minds when other interests arose, had not given the invitation serious thought when they first accepted it. The two following parables were especially applicable to such people.

A tower. A “tower” might be either a large and costly structure (cf. ch. 13:4) or a simple one made of branches (cf. Matt. 21:33). Here, it is obviously the former. Perhaps in the town where Jesus was at the moment teaching there had been an instance of such circumstances as those set forth in the parable.

Counteth the cost. There is no point in beginning something one cannot complete. Such a project absorbs time and energy without bringing any comparable rewards. The “cost” of discipleship is the complete and permanent renunciation of personal ambitions and of worldly interests. He who is not willing to go all the way may as well not even start.

29. Mock him. His lack of foresight incurs not only failure but also personal embarrassment.

30. This man. Sometimes “this” is used to manifest contempt or sarcasm in referring to a person (see on ch. 15:2).

31. What king? For the meaning of this parable and its relation to the discourse as a whole see on v. 28. The previous illustration is from the business world; this, from the political world, illustrates the same truth.

Twenty thousand. The odds appear against the king with 10,000, but it may be that other factors will tend to cancel out the numerical superiority of the enemy and make the prospect of victory a possibility.

32. Conditions of peace. Or, “terms of peace.”

33. So likewise. As usual, Jesus clearly states the lesson His parables are designed to teach. Discipleship involves the complete placing on the altar of all that a man has in this life—plans, ambitions, friends, relatives, possessions, riches—anything and everything that might interfere with service for the kingdom of heaven (cf. ch. 9:61, 62). Such was the experience of the apostle Paul (see Phil. 3:8–10).

34. Salt is good. For comment on vs. 34, 35 see on Matt. 5:13; cf. Mark 9:50. Here, the flavor of “salt” represents the spirit of devotion. Discipleship without this spirit of devotion, Jesus declares, is without meaning.

35. He that hath ears. For comment see on Matt. 11:15.

Ellen G. White comments

1 COL 219

10 MH 477

11 4T 379; 5T 638

12–14COL 220; MB 112; MH 353; 6T 305

12–24COL 219–237

13 COL 370

13, 14 ML 201

14 6T 312

15 COL 223

15–20COL 221

16–213T 383

16–23WM 245

17 COL 237; Ev 16, 82, 383; FE 366; TM 231; 2T 225, 226, 295; 6T 72, 291; 7T 15, 24; 8T 16, 72, 77, 153; 9T 36

17, 18 3T 384

17–20COL 224

18 CH 507; GW 195; 4T 76; 5T 369

18–202T 39

20 AH 351; WM 176

21 COL 225

21–23WM 122

21–242T 40

22, 23 COL 226

23 AA 364; CE 32, 37; CH 390; CM 24, 39; COL 228, 235, 237; CT 548; Ev 40, 45, 47, 50, 51, 54, 60, 114, 143, 436, 458; FE 366, 529; GW 187; MH 147, 164; MM 312; TM 198; 6T 66, 76, 79, 83, 280, 294; 8T 216; 9T 35, 115; WM 73, 98, 257

24 COL 236, 307; DA 495

28 CS 273; Ev 85; 7T 99, 283; 8T 191

28–30CS 281

30 TM 178

33 FE 125; SC 44; 3T 397; 5T 83