Chapter 24

1 Christ’s resurrection is declared by two angels to the women that come to the sepulchre. 9 These report it to others. 13 Christ himself appeareth to the two disciples that went to Emmaus: 36 afterwards he appeareth to the apostles, and reproveth their unbelief: 47 giveth them a charge: 49 promiseth the Holy Ghost: 51 and so ascendeth into heaven.

1. Now. [The Resurrection, Luke 24:1–12=Matt. 28:1–15=Mark 16:1–11=John 20:1–18. Major comment: Matthew and John.] Gr. de, “but,” or “and,” connecting the first phrase of ch. 24 very closely with the concluding statement of ch. 23. The connection is more clearly seen with an alternate translation: “Indeed, they rested the Sabbath according to the commandment, but on the first day of the week …” This translation makes quite evident the sacredness these early Christian believers attached to the seventh-day Sabbath. Their last act on Friday was to prepare “spices and ointments” (ch. 23:56). Then they laid everything aside “according to the [Sabbath] commandment” (see on Ex. 20:8–11), and did not resume their labor of love until early Sunday morning. The strong contrast between the sacredness of the Sabbath and the secular character of Sunday here embedded in the gospel narrative speaks eloquently to Christians today. For comment on the circumstances of the resurrection see Additional Note on Matt. 28; see on Matt. 28:1.

4. Two men. That is, angels (see on Matt. 28:2), as is clear from Luke 24:23. For other instances of angels appearing in human form see Acts 1:10; 10:30.

5. Bowed down. Evidently in fear and reverence, recognizing that the “men” were, in reality, celestial beings.

7. Son of man. See on Matt. 1:1; Mark 2:10.

10. Joanna. Mentioned only by Luke (see on ch. 8:3).

11. As idle tales. Literally, “like nonsense.” “Their words” did not make sense to the sorrowing disciples.

12. Then arose Peter. Some textual evidence may be cited (cf. p. 146) for the omission of v. 12. However, the similar account in John (see John 20:3–6) is fully attested.

13. Two of them. [The Walk to Emmaus, Luke 24:13–32=Mark 16:12. Major comment: Luke. See See The Resurrection and Subsequent Events; Passion Week ]. Later on in the narrative one of the two is identified as Cleopas (see v. 18). Evidently they had been in Jerusalem for the celebration of the Passover, and might have lingered in the city most of the first day of the week because of the events surrounding the crucifixion, and possibly also because of the rumor that Jesus had risen.

That same day. It was now late in the afternoon of the resurrection day (see on Matt. 28:1).

Emmaus. Emmaus is probably to be identified with the village of elРQubeibeh, about 7 mi. (11 km.) northwest of Jerusalem on the road to Lydda. Another site sometimes identified as Emmaus is the village of QaloЖniyeh, about 3 mi. (4.8 km.) south of elРQubeibeh.

Threescore furlongs. A “furlong” (Gr. stadion) was equal to 606.5 English ft. thus 60 “furlongs” would be a little less than 7 mi. (11.2 km.). The distance by road would be about 8 mi. (12.8 km.) (see DA 795).

14. Talked. Gr. homileoµ, “to associated with”; hence, “to converse with.” These two followers of Jesus seem to have been well informed about events in Jerusalem. They had no doubt spent much of the day with other believers, listening to various persons who had brought reports of happenings clustering around the resurrection (see on Matt. 28:1).

15. Jesus himself drew near. The two disciples had not gone far toward Emmaus (see DA 795) when Jesus overtook them. He was thus with them for most of the journey, which probably occupied about two hours. They doubtless took Jesus to be another pilgrim who, like themselves, had been in Jerusalem for the Passover.

16. Eyes were holden. They were weary and so absorbed with their own gloomy thoughts that they did not observe Jesus closely as He joined them. Similar circumstances had apparently prevented Mary from recognizing Jesus at first, earlier the same day. In some of the postresurrection appearances Jesus was instantly recognized, or so it seems, while in others He was not. The words of Luke, here and in v. 31, imply in this case a supernatural dimming of the senses of the two disciples in addition to their self-preoccupation.

Should not know. Jesus might have revealed Himself immediately, but had He done so they might have been so elated as not to appreciate fully or to remember well the important truths He was about to impart to them. It was essential for them to understand the Messianic prophecies of the OT, together with the historical incidents and sacred rites that pointed forward to Christ. These alone could provide a firm foundation for their faith. A supposed faith in Christ that is not firmly rooted in the teachings of the Scriptures cannot possibly remain steadfast when the storms of doubt blow (see on Matt. 7:24–27). It was the fulfillment of the OT in the events recorded later in the NT to which Jesus now drew their attention (see DA 799).

17. What manner? An appropriate question with which to begin the conversation. The earnestness of the two disciples in discussing the events of the resurrection possibly made their conversation conspicuous to passers-by.

Have one to another. They were exchanging their thoughts; the conversation was not one-sided.

Are. Textual evidence favors (cf. p. 146) ending Christ’s question with the words “as ye walk,” and reading the last part of the verse: “And they stood, [being, or, looking] sad.” According to this reading, the two disciples were so surprised at Jesus’ apparent ignorance of events in Jerusalem that they halted, probably casting incredulous glances at their companion (see on v. 18).

Sad. They were sad because they did not understand. How often sorrow and disappointment result from misunderstanding either God or one’s fellow men. A proper understanding of the OT Scriptures would have dispelled their gloomy thoughts—as it did when they understood (see vs. 25–27, 33, 44–46). They had also forgotten the instructions Christ had given them directly, prior to His death (see v. 44).

18. Cleopas. Gr. Kleopas, apparently a contraction of the name Kleopatros (for a similar contraction in the name Antipas see on ch. 3:1). Opinion differs as to whether this man is to be identified with Cleophas (Gr. Kloµpas; see on John 19:25). Whereas Kloµpas is usually considered to be Aramaic (and often, indeed, identified with Alphaeus), Kleopas is definitely Greek. However, it seems to have been common for Jews to adopt the genuine Greek name most closely resembling their own Aramaic name; for example, Simon, in place of Simeon. However, identity of name does not prove that the two persons involved in this instance are necessarily identical.

Only a stranger. The two disciples thought it incredible that anyone from Jerusalem—the direction whence Jesus apparently came—could be, seemingly, so uninformed.

19. A prophet. The two disciples proceed to confess their faith in Jesus. While formerly they had believed Him to be the Messiah (see on v. 21), they still believed that He had been a mighty “prophet.”

20. Our rulers. The two disciples know the facts and place the blame where it belongs. They do not blame the common people, who accepted Jesus as a prophet, nor do they hold the Roman authorities accountable. The death of Jesus was the work of the leaders of the Jewish nation (see Matt. 27:2).

Delivered him. See on Matt. 27:1, 2.

21. We trusted. Literally, “we were hoping.” The two disciples now express their own convictions. They had accepted Jesus as a prophet, and later came to believe in Him as more than a prophet. It had been a settled conviction with them, but their faith had been greatly shaken because they did not understand the Scriptures concerning the Messiah. They now imply that they must have been mistaken in their former belief. The seriousness of their subsequent discussion, however, reveals that they had not entirely abandoned hope—especially in view of the astonishing reports of the women disciples who claimed to have seen Jesus (see vs. 22–24).

He. The pronoun is emphatic. They had thought Jesus was to be the promised Saviour of Israel.

Redeemed Israel. Their concept of what was involved in the work of redeeming Israel was no doubt limited primarily to political salvation from the iron grip of Rome. For a discussion of the false Messianic hopes of the Jews see on ch. 4:19.

The third day. See pp. 248-250.

22. Certain women. See on Matt. 28:1.

Of our company. Literally, “of ours.” By this, the two disciples probably refer to all who had shared the “hope” that Jesus of Nazareth was the Messiah of prophecy.

23. A vision. Gr. optasia, “a sight,” or “a vision,” that is, anything seen. Optasia may be either natural or supernatural. There is no evidence as to which is meant here by the speaker.

He was alive. So far as the two disciples were concerned, it was all hearsay evidence, and they were not as yet convinced. The reports had disturbed, but not convinced, them.

24. Certain of them. Probably a reference to the hasty visit of Peter and John to the tomb (see John 20:2–10; see Additional Note on Matt. 28).

25. Fools. Literally, “not understanding [ones],” that is, “foolish [ones].” They might have known the truth if their preconceived opinions had not blinded them to the teachings of the Scriptures.

To believe all. All Scripture is inspired of God (2 Tim. 3:16, 17), and only by accepting it as such can we profit from it. Christians who discard, neglect, or give fanciful interpretations to much of what the OT prophets have written are, in the words of Christ, lacking in good sense.

26. Ought not? Rather, “was it not necessary?” The prophets had foretold the sufferings of Messiah (see on v. 27). Jesus Himself had repeatedly foretold His sufferings and death (see on ch. 18:31). In addition, He had given as His reason for telling them, that the fulfillment of His predictions would be a basis for faith—that, when the event came to pass, they might believe (see on John 13:19; 14:29). Instead of bringing disappointment, the death of Jesus should have proved a great confirmation of faith. Strangely enough, whereas the crucifixion destroyed the hopes of the disciples in Jesus as the Messiah, it provided Joseph and Nicodemus with convincing proof of that great truth (see DA 772, 775, 776).

27. Beginning at Moses. The OT contains many passages to which Christ might have made reference (see on Gen. 3:15; Ex. 12:5; Num. 21:9; 24:17; Deut. 18:15; Ps. 22:1, 8, 16, 18; Isa. 7:14; 9:6, 7; 50:6; 53; Jer. 23:5; Micah 5:2; Zech. 9:9; 12:10; 13:7; Mal. 3:1; 4:2; etc.).

Expounded. That is, explained or interpreted.

All the scriptures. It was a vital point in the teachings of Jesus that “all the scriptures” of the OT look forward to His Messianic work. For a summary of the way in which the OT writers were guided in the delineation of the life mission of the Messiah see on Matt. 1:22. Misguided men who deprecate the OT reveal little knowledge of the high esteem in which Christ held those sacred, inspired writings. Those who study and believe the OT, written by the hand of Moses and others, will find Christ therein (see on John 5:39, 46). Christ Himself warned that those who minimize the importance and value of the OT do not really believe in Him (see on John 5:47).

28. Made as though. Jesus began to take leave of them, and would have done so had they not pressed Him to remain. But for their insistence that He accept their hospitality, the two disciples would have forfeited the blessing that came to them. Their reason for urging Christ to remain with them was a profound desire for more of the precious instruction He had imparted to them for the past hour or two. Only those who hunger and thirst for a deeper understanding of the things of God can expect to be provided with a more ample supply of the heavenly manna (see on Matt. 5:6).

29. Constrained. Thus it had been with Abraham and his three celestial visitors (see Gen. 18:1–8; cf. Heb. 13:2). The art of Christian hospitality is urgently in need of revival today.

Abide with us. That is, share the hospitality of our own home (see DA 800). This may imply that the unnamed companion of Cleopas was a member of his family.

Far spent. Literally, “has declined”; here probably meaning that, according to Jewish reckoning, the first day of the week had closed—at sunset—and a new day had begun. The sun had already set (about 6:30 p.m. at the season of the year) before their arrival at Emmaus (see DA 800).

He went in. The King of the universe graciously accepted the hospitality of this humble household.

30. Sat at meat. Literally, “reclined,” that is, at the table (see on Mark 2:15).

Bread. The staple article of diet and the main dish of this evening meal.

Blessed it, and brake. On Jewish customs and the practice of Jesus in the blessing and the breaking of the bread see on Mark 6:41. Some have sought to make this a meal commemorating the Lord’s death, though without any scriptural basis. To do so distorts the simplicity of the narrative and contradicts the context.

31. Their eyes. See on v. 16.

They knew him. Rather, “they recognized him”; that is, by the way He blessed and broke the bread and by the nailprints in His hands (see v. 35; DA 800).

32. Did not our heart burn? A figure of speech (see Ps. 39:3; Jer. 20:9). The form of the question in Greek demands an affirmative answer (see on Luke 6:39). Spiritual illumination had been penetrating the darkness of their souls while they listened with rapt attention to Jesus unfolding the Scriptures. Now they realized what had happened to them. The gloom was gone. The presence of Christ had illuminated their humble home, and glorious truths He had unfolded to them dispelled the shadows of doubt and uncertainty that had fallen across their minds. They probably thought to themselves that this stranger had spoken as Jesus would have, had He been still alive and with them.

The heart experience of these two disciples will be the experience of those who listen intently to the voice of Heaven speaking to their hearts through the Sacred Word. Those who find the OT Scriptures blurred and dull to their out-of-focus thinking, should come in humility to Jesus and learn of Him (see on v. 27).

While he talked. Probably for about two hours (see on v. 14).

33. The same hour. [First Appearance in the Upper Room, Luke 24:33–49=Mark 16:13=John 20:19–23. Major comment: Luke and John. See See The Resurrection and Subsequent Events; Passion Week ]. Without tasting the food before them (see DA 801) they left immediately, hurrying back to Jerusalem to share their great discovery with the other disciples.

Returned to Jerusalem. The sun had set before their arrival at Emmaus, and it was therefore after 6:30 p.m. (see on v. 29). Evening twilight was over by about 8:00. The two disciples probably set out for Jerusalem when it was nearly dark. Thus most of their journey was during the full darkness of night. Weary though they had been on the way home to Emmaus their weariness and hunger were now gone. As they entered Jerusalem by the east gate the dark and silent city was dimly lighted by the rising moon (see DA 802).

The eleven. This term must have been used in a somewhat technical sense here to designate Christ’s immediate disciples much as the term “the Twelve” had been used before Judas’ defection (see chs. 8:1; 9:12; etc.). Actually there were but ten of the apostles present, as Thomas was not with them upon this occasion (see John 20:24).

Gathered together. In the upper room, where they had celebrated the Passover together (see on Matt. 26:18; cf. DA 802).

Them that were with them. Others of the “company” of believers (see on v. 22), probably including the women, at least those who had been to the tomb earlier that day, and perhaps other believers as well.

34. Saying. That is, several of the people already in the room greeted the two disciples with this piece of news.

Simon. Of the Eleven he was most in need of comfort and assurance of fellowship with his risen Lord (see on Mark 16:7). The Eleven had no doubt thought it strange that Jesus should have appeared to the women of their company and not to them. Surely, they no doubt thought, if He is truly alive, He would make Himself known to us, His closest companions.

In view of the fact that Jesus joined the two disciples on the way to Emmaus soon after their departure from Jerusalem (see DA 795), and that even after His disappearance He remained with them all the way back to Jerusalem (see DA 801), Jesus must have appeared to Peter prior to joining the two travelers en route to Emmaus. However, these two disciples seem to have been in close contact with their fellow believers during much of the day at least (see on v. 14), and if the appearance to Peter had taken place long before their departure, they probably would have already known of the fact.

35. They told. Gr. exeµgeomai, “to lead out,” or “to recount.” When the two disciples finished relating their account, this additional evidence did not clear up all doubt and unbelief in the minds of the company as a whole (see Mark 16:13; DA 802). In fact, not until Jesus actually partook of some food was all their unbelief swept away (see Luke 24:41–43).

36. Jesus himself. Jesus had entered the room unseen at the same time the two disciples from Emmaus had been admitted (see DA 802), but was invisible to those in the room (see on v. 16). For John’s eyewitness account of Jesus’ appearance upon this occasion see John 20:19–23.

37. Terrified and affrighted. The disciples had secluded themselves in the upper room for fear of the Jews (see on John 20:19), and were apparently already at a high pitch of emotional tension. They had been intimate companions of One who had been executed for sedition. Might they not soon suffer the same fate? They probably feared arrest at any moment. In addition to all this, the reports of a risen Christ must have made them tense with excitement. However, in spite of these reports they were apparently unprepared for a personal encounter with the risen Christ.

A spirit. Gr. pneuma, here probably signifying “an apparition” Gr. phantasma, as, indeed, at least one ancient manuscript [D] reads). For comments on the Greek word phantasma see on Matt. 14:26.

39. My hands. Here was undeniable evidence that the One who now appeared to them alive was none other than their crucified Lord. Jesus was patient with them in their slowness to comprehend (see on v. 35), and provided them with tangible evidence on which to base their faith. It was this confidence in the reality of the resurrection that imparted convincing power to the message the apostles bore (see 1 John 1:1, 2; 5:20; cf. Luke 24:48).

My feet. It is here implied that Jesus’ feet, as well as His hands, were pierced with nails.

Handle me. Jesus offered sensory evidence of three kinds in order to convince the disciples that He was a real, material being even after His resurrection. Sight, hearing, and the sense of touch were combined to provide assurance that He was a real being and not an apparition or a figment of an overwrought imagination. In the resurrected, glorified body of Jesus we have an example of what we will be like in the resurrection (see 1 Cor. 15:22, 23; cf. 1 John 3:1, 2).

A spirit. Gr. pneuma (see on ch. 8:55). When Jesus came to this earth He did not divest Himself of His divine nature (see on John 1:14), and when He returned to the Father He bore with Him the likeness of humanity (see DA 832). He “ascended to heaven, bearing a sanctified, holy humanity. He took this humanity with Him into the heavenly courts, and through the eternal ages He will bear it, as the One who has redeemed every human being in the city of God” (EGW RH March 9, 1905).

40. When he had thus spoken. Some textual evidence may be cited (cf. p. 146) for the omission of v. 40. There is no question, however, of the genuineness of the basic statement here made, for its occurrence in John 20:20 is undisputed.

His hands. The nail-pierced hands were mute but eloquent testimony to the truth of the resurrection.

41. Believed not for joy. The reality of Christ’s presence seems to have been too good to be true (see Mark 16:12, 13; see on Luke 24:35).

Any meat? Literally, “any food,” that is, anything to eat. Jesus offers them a fourth evidence that He is still a real, corporeal being (see on v. 39).

42. Broiled fish. A common article of diet in ancient Palestine (see on John 21:9). Several of the disciples had been fishermen prior to their call to discipleship (see on Luke 5:1–11).

And of an honeycomb. Textual evidence favors (cf. p. 146) the omission of these words.

43. Did eat. Undoubtedly to convince the disciples that He was still a material, corporeal being. Some textual evidence may be cited (cf. p. 146) for adding, “and the things left over he gave to them.”

44. The words which I spake. See ch. 18:31–33.

All things must be fulfilled. See on Matt. 1:22; Luke 24:26, 27.

The law of Moses. That is, the portion of the OT written by Moses, commonly called the Pentateuch, and consisting of the first five books of the Bible. Elsewhere the Pentateuch is referred to as “the law” (Matt. 7:12; Luke 16:16; etc.), “the law of Moses” (Acts 28:23), and sometimes simply “Moses” (Luke 16:29, 31).

This is the only place in the Scriptures where specific mention is made of the common threefold division of the OT recognized by the Hebrew people themselves. For a discussion of the formation of the OT canon see Vol. I, pp. 36-45.

The prophets. The Hebrews divided this section of the OT into what they called “the former prophets”—Joshua, Judges, and the books of Samuel and Kings—and “the latter prophets,” or Isaiah, Jeremiah, Ezekiel, and the Twelve Minor prophets (see Vol. I, p. 37).

The psalms. Including not only what we call the book of Psalms, but probably also all the other books not belonging to “Moses” or to “the prophets.” These books of the third section are commonly called the Hagiographa, or simply the Writings (see Vol. I, p. 37).

Concerning me. See on Matt. 1:22; Luke 24:26, 27; John 5:39.

45. Then opened he. How often in the past Jesus had sought to do so, but without success (see on ch. 18:34!)

46. It is written. The common NT expression used to refer to the contents of the sacred canonical Scriptures of the OT (see on Matt. 4:4).

Thus it behoved. See on v. 26.

The third day. See pp. 248-250.

47. Repentance. Gr. metanoia, “a change of mind” (see on Matt. 3:2, 8).

Remission. Or, “forgiveness.”

In his name. See on Matt. 10:18.

Among all nations. See on Matt. 28:19, 20.

Beginning at Jerusalem. Jesus had begun His work in Jerusalem and in Judea (see on Matt. 4:17), and the disciples were to do the same. Here many of the greatest evidences of His divinity had been given. Jesus had worked first in Judea in order to provide the leaders of the nation with an opportunity to observe His teachings and His ministry, to accept Him as the Messiah, and to unite their efforts with His in the proclamation of the gospel of the kingdom (see DA 231). As later events were to prove, many of the priests, and probably others of the leaders of the nation, became “obedient to the faith” (Acts 6:7). The early successes of the gospel in Jerusalem were amazing and encouraging (see Acts 2:41, 47; 4:4, 33; 5:14, 16, 28, 42; 6:1, 7).

48. Ye are witnesses. Christ’s disciples had been with Him for a number of years, they knew what He taught and how He labored, and now they were eyewitnesses of the truth of the resurrection (see on v. 39). They could tell others what they had seen and heard (see 2 Peter 1:16–18; 1 John 1:1, 2). They never hesitated to affirm that they were “witnesses” of Christ (see Acts 2:32; 3:15; 5:32; 10:39, 41; etc.). They had a great story to tell and they never tired of telling it. It is our privilege today, as believers in a risen Saviour, to bear witness of the things we have seen and heard of the way of salvation in Christ Jesus (see 2 Tim. 2:2; cf. 2 Cor. 5:18–20).

49. Promise of my Father. That is, the Holy Spirit (see on Acts 1:4, 8). This promise Jesus had discussed at length with the disciples on the night of His betrayal (see on John 14:16–18, 26; 16:7–13).

Tarry ye. That is, after Jesus’ ascension (see on Acts 1:4). The disciples yet had appointments with Jesus in Galilee (see Matt. 28:10), but afterward they returned to Jerusalem, apparently in obedience to the command here given.

Endued. Literally, “clothed.”

Power. Gr. dunamis, “ability to perform.” This “power” would enable them to be effective “witnesses” (see on v. 48). Without “power from on high” the testimony borne by the disciples would not convince and convict men’s hearts. The coming of the Holy Spirit, ten days after the ascension, imparted the power of which Christ here speaks (see on Acts 1:8; 2:1–4), and immediately the apostles began to bear witness to Christ. The testimony of the disciples, fortified and made effective by the power of the Holy Spirit, resulted in the conversion of about 3,000 in one day (see Acts 2:41). Under the guiding and convicting power of the Holy Ghost the church experienced phenomenal growth (see on Luke 24:47). From Pentecost onward the believers were, literally, “clothed with power from on high.”

50. He led them out. [The Ascension, Luke 24:50–53=Mark 16:19, 20=Acts 1:8–12. Major comment: Luke. See See The Resurrection and Subsequent Events; Resurrection to Ascension]

Except for Mark’s brief account of the ascension, only Luke (here and in Acts 1:8–12) records this event, and gives the few details of the ascension to be found in the Scriptures. He alone mentions the time (see Acts 1:3) and the place (see Luke 24:50) of the event. For the chronology of the ascension see Additional Note on Matt. 28. Apparently the disciples had returned from Galilee to Jerusalem, where they were to begin their labors (see on Luke 24:49).

Bethany. Bethany was situated on the eastern slope of the Mount of Olives, over the summit of which Jesus now led the eleven (see Acts 1:12; DA 830; see on Matt. 21:1).

Lifted up his hands. The usual posture in pronouncing a benediction or blessing, and often the posture in which prayer was offered (see on ch. 18:13).

51. He blessed them. An appropriate conclusion to the years of association the disciples had enjoyed with Jesus.

Parted from them. Jesus had been standing close to the disciples, perhaps in the center as they stood in a circle about Him, and, as His hands stretched out in blessing upon them, He slowly ascended from their midst (see DA 830, 831).

Carried up into heaven. Jesus ascended to heaven “in the form of humanity” (DA 832; see on ch. 24:39). Important textual evidence may be cited (cf. p. 146) for the omission of this clause. Of the fact stated, however, there can be no doubt (see Acts 1:9–11; etc.).

52. They worshipped him. See on Matt. 28:17. Some textual evidence may be cited (cf. p. 146) for the omission of these words.

Returned to Jerusalem. Where they took up residence in the same upper room in which they had celebrated the Last Supper together (see Acts 1:13; DA 802). With joy and great faith they began the task committed to them by their Lord (see on Mark 16:20).

53. In the temple. The Temple was a place of assembly, particularly for the morning and evening hours of prayer (see on ch. 1:9), and here the apostles first found opportunity to bear witness to their faith (see Acts 2:46; 3:1; 5:21, 42.)

Amen. See on Matt. 28:20.

Ellen G. White comments

1–12DA 788–794

4–6EW 186

5–7DA 789

11 8T 68

13 CW 80

13, 14 DA 795

13–33DA 795–801

15 DA 796; ML 207

16 DA 800

17–21DA 796

21 AA 25; DA 794

25–27DA 796

27 AA 221; COL 39, 127; CW 80; DA 234, 796; GC 349; 4T 401

27–32FE 189

29, 30 DA 800

31–34DA 801

32 COL 40; CT 341; DA 668, 801; GC 350; PK 626; TM 88, 310; 6T 53

33 DA 801

33–48DA 802–808

34, 35 DA 802

36 DA 804; ML 51

36–43DA 803

45 FE 190

45–48AA 26; DA 804

47 8T 57

49 AA 30; COL 327; ML 37, 59; PP 381; TM 443; 2T 120; 5T 159; 8T 15

50 DA 830; EW 190

50–53DA 829–835

50, 51 AA 32

52, 53 GC 339

53 AA 35; GC 350