Chapter 14

1 Christ comforteth his disciples with the hope of heaven: 6 professeth himself the way, the truth, and the life, and one with the Father: 13 assureth their prayers in his name to be effectual: 15 requesteth love and obedience, 16 promiseth the Holy Ghost the Comforter, 27 and leaveth his peace with them.

1. Let not your heart be troubled. Or, “stop letting your heart be troubled.” The disciples were troubled because Jesus had announced that He would soon leave them (ch. 13:33). He now proceeded to tell them that His absence would be only temporary, and that His departure would be for their benefit. Chapter 14 continues the conversational sequence begun in ch. 13:31 (see comment there).

Ye believe. Gr. pisteuete, which may be translated either “ye believe,” or “believe,” as in the next clause. In form pisteuete may be either imperative (believe [ye]) or indicative (ye believe). In Greek the imperative and indicative forms in the tense here employed are identical. Hence the context must determine the choice of mood. This allows for several possible combinations: (1) both verbs imperative, “Believe in God, believe also in me”; (2) both verbs indicative, “Ye believe in God and ye believe also in me”; (3) the first verb indicative and the second imperative, as in the KJV; (4) the first imperative and the second indicative, “believe in God and ye believe in me”; this last combination makes for a somewhat awkward construction and is the least likely of the four, but the other three are entirely consistent with the context. When the first element is regarded as imperative the admonition is in harmony with instruction earlier given to “have faith in God” (Mark 11:22).

The discourse of ch. 14 was given in the upper room prior to the departure to the Mount of Olives and Gethsemane (see on ch. 13:31).

2. My Father’s house. A beautiful representation of heaven. The word for “house” (Gr. oikia) may also be translated “home.” It is thus rendered in Matt. 8:6. The masculine form, oikos, is translated “home” in Mark 5:19; Luke 15:6; 1 Cor. 11:34; 14:35. Jesus was returning to His home. Eventually the disciples would be permitted to join Him there.

Mansions. Gr. monai (singular moneµ) literally, “abiding places.” In non-Biblical Greek literature the word sometimes has the meaning of temporary stopping places. From this concept Origen drew his false notion that the mansions were halting places in the soul’s journey to God (see De Principiis ii. 11. 6). But such is not the scriptural meaning of monai. This is clear from v. 23, the only other occurrence of the word in the Bible. Certainly the abode of Christ and the Father with the Christian is no temporary affair. The idea of permanence in moneµ is reflected in 1 Macc. 7:38, the only occurrence of the word in the LXX.

Our English word “mansion” is from the Latin mansio, in meaning almost equivalent to the Gr. moneµ. Mansio, as does moneµ, means “a remaining place,” “a place of abode.” The idea of a building of some size or pretentiousness does not attach to the Latin, nor, of course, to the Greek. That idea was a later development of the English word and the meaning should not be introduced into the present verse. Either “mansion” should be understood in its archaic sense of “a dwelling place,” or “abode,” or one of these meanings should be substituted in a translation of the verse.

The fact that there are “many” dwelling places makes certain of sufficient room in the Father’s house for all who heed the Father’s invitation.

I go. Textual evidence favors (cf. p. 146) the insertion before “I go” of the Greek conjunction hoti, meaning, “for,” “that,” or “because.” If it is omitted there is a complete stop after the preceding clause, as in the KJV. If it is included there is some question as to how the clause that it introduces should be connected to the preceding. Several translations are possible: (1) “If it were not so I would have told you that I go to prepare a place for you.” This translation is ruled out because, according to v. 3, such was one of the objects of Jesus’ departure. (2) “If it were not so, would I have told you that I go to prepare a place for you?” This translation overcomes the difficulty of No. 1, but introduces a new problem in that there is no record of Jesus’ having told His disciples that He was going to prepare a place for them. It is, of course, possible that such a statement was simply left unrecorded. (3) “There are many abiding places (and if it were not so I would have told you), for I go to prepare a place for you” (see C. K. Barrett,The Gospel According to St. John, on ch. 14:2). If textual evidence is held to be in favor of including the hoti, the last translation seems to be the most natural. However, the text is perfectly intelligible if the conjunction is omitted.

These words were designed to comfort the disciples. Jesus was leaving, but He would not forget them. He would eagerly anticipate His reunion with them in the Father’s house. In the interval He would prepare for the glorious home-coming.

3. If I go. This conditional clause was not intended to introduce an uncertainty. The word translated “if” (ean) here has temporal force, and should probably be translated “when,” as in 1 Cor. 14:16; 1 John 3:2.

I will come again. The Greek expresses this promise in the present tense. This so-called futuristic present gives emphasis to the certainty of the event. The event is thought of as being so certain as to be already taking place. The reference is clearly to the personal advent of Jesus vividly described a few days earlier in answer to the question, “What shall be the sign of thy coming, and of the end of the world?” (see on Matt. 24:1–3; see vs. 30, 31).

Receive. Gr. paralambanoµ, literally, “to receive to the side of” (see on Matt. 24:40).

Where I am. The disciples were directed to the time of the second advent as the moment when they would be reunited with their Lord. There is no hint here of the popular doctrine that believers go to be with their Lord at the time of death. Nor is this doctrine upheld elsewhere in the Scriptures. Paul also directed the attention of believers to the time of the second advent as the moment of grand reunion (1 Thess. 4:16, 17).

Jesus has gone to His Father’s house. He is waiting with longing desire for the manifestation of Himself in His church. When His image shall be perfectly reproduced in His people, then He will come (COL 69). It is our privilege to hasten the day of glorious home-coming (2 Peter. 3:12; cf. DA 633, 634; COL 69).

4. Whither I go ye know. The disciples had been told, and ought to have understood. They had been under the Saviour’s instruction for more than three years (see p. 193). In fact, Jesus had just now informed them that He was going to His Father (v. 2), though He had earlier informed them (see ch. 7:33). But preconceived opinion made it difficult for the disciples to grasp the full import of much of Jesus’ instruction.

The way ye know. Textual evidence is divided (cf. p. 146) between this and the reading, “And you know the way where I am going” (RSV). However, the latter involves a grammatical difficulty in the Greek. Hence the reading of the KJV is probably to be preferred. Jesus had made plain the way to the Father’s house, but dullness of comprehension prevented the disciples from grasping the full import of His words.

5. Thomas. For a character sketch of Thomas see on Mark 3:18. His doubting spirit and slowness of heart to believe are clearly revealed in his question.

We know not. They should have known, for they had been clearly told (see on v. 4). It was hard for them to divest themselves of the Jewish concept of the Messianic kingdom (see on Matt. 16:22; Luke 4:19).

6. I am the way. Another of the famous “I am” sayings of Jesus (see on ch. 6:35; see chs. 8:12; 10:7, 11; 11:25). For the use of the expression “I am” without the pronoun “he” see on ch. 8:24.

Christ is the way from earth to heaven. By His humanity He touches this earth, and by His divinity He touches heaven. He is the ladder connecting earth and heaven (ch. 1:51; cf. PP 184). Because of His incarnation and death “a new and living way” has been consecrated for us (Heb. 10:20). There is no other means of salvation (Acts 4:12; 1 Tim. 2:5).

Truth. See on ch. 8:32.

Life. See on chs. 1:4; 8:51; 10:10.

7. If ye had known me. Compare ch. 8:19. The construction in the Greek shows the condition here expressed to be contrary to fact. The disciples had not known Him. If they had, they would have known Him whom Christ came to reveal (see on ch. 1:18).

From henceforth. Or, “from now.” The death of Christ would be an important step in the revelation of the Father. The subsequent revelations of the Spirit would further unveil the divine character (chs. 14:26; 15:26; 16:13, 14). Of Christians near the close of the 1st century John wrote, “Ye have known the Father” (1 John 2:13).

8. Philip. For a character sketch of Philip see on Mark 3:18.

Shew us the Father. Perhaps Philip hoped for a revelation of divine glory such as was given to Moses (Ex. 33:18–23).

9. Have I been? It was disappointing to Jesus to have His disciples so dull of comprehension. Yet He dealt patiently with their ignorance.

Hath seen the Father. On Christ’s revealing to men the character of God see on ch. 1:18.

10. In the Father. Jesus had earlier stressed His unity with the Father (see on ch. 10:30).

The words. The words and works of Jesus both bore testimony to His divinity. The disciples should have believed the word of Jesus. If this was difficult for them, they should have accepted His word on the basis of His works.

11. Believe me. The Greek verb is plural, showing that Jesus now addresses all the disciples.

Works’ sake. See on v. 10.

12. Verily. See on Matt. 5:18; John 1:51.

Greater works. That is, greater in quantity rather than quality. Christ’s activity had extended over a relatively small area (of the world). After the ascension the gospel would spread to all parts of the world.

Because I go. After His departure He would send the Holy Spirit (v. 16; ch. 16:7), who would endue the disciples with power (Luke 24:49). As a result of the Pentecostal outpouring, and subsequent ones, the gospel was heralded with great power, so that about 40 years later Paul could say that the gospel was “preached to every creature which is under heaven” (Col. 1:23; cf. DA 633).

13. Whatsoever ye shall ask. As the disciples would cooperate with Heaven in the promulgation of the gospel, they could rest assured that the boundless resources of Omnipotence were at their disposal. God would supply their every need and honor the petitions lodged before the throne in the name of Jesus.

In my name. For the significance of praying in the name of Jesus see DA 667, 668. Compare chs 14:26; 15:16; 16:23, 24.

That will I do. The fact that men are to petition the Father in the name of Jesus, but that Jesus is the one who brings about the answer, emphasizes the oneness of the Son with the Father. In chs. 15:16; 16:23 the Father is said to answer the petitions presented before Him.

14. If ye shall ask. As this verse reads in the KJV it is an emphatic repetition of the promise of v. 13. However, textual evidence may be cited (cf. p. 146) for the insertion of the pronoun “me” after the verb “ask.” This reading would imply that petitions may be directed to Jesus as well as to the Father, as chs 15:16; 16:23 indicate. There are several NT examples of prayers directed to Jesus (Acts 7:59; Rev. 22:20). However, the expression “ask me any thing in my name” is awkward, and hence the reading that includes the pronoun “me” should probably be rejected.

I will do it. The “I” is emphatic in the Greek, whereas in v. 13 it is not.

15. If ye love me. Love is the motive power of obedience. For a definition of “love” see on Matt. 5:43, 44; 1 Cor. 13:1. Obedience that springs from compulsion or from fear is not the ideal form of obedience. There may be times, of course, where the motive power of love is lacking or weak. It is necessary under those circumstances to render obedience from principle alone. In the meantime love should be cultivated. A lack of the requisite love should never be made an excuse for disobedience. One of the best human illustrations of obedience that springs from love is that of children to their parents.

Keep my commandments. Textual evidence is divided (cf. p. 146) between this and the reading “you will keep my commandments.” In the latter reading the Greek verb is in the future tense, which may also be translated as an imperative, as in Matt. 22:37, 39. If translated thus, there is little difference between the readings. However, the indicative “you will keep” brings out the significant thought that obedience is the natural result of love. The parallel statement in John 14:23 is clearly in the indicative mood, and hence supports this thought.

The commandments of Jesus were also the commandments of the Father, for Jesus spake not of Himself (chs. 12:49; 14:10). He endorsed the moral commands given to ancient Israel (see on Matt. 5:17–19) and magnified them (see on Isa. 42:21). He gave commands of His own, such as the new commandment (John 13:34), not to replace any of the moral precepts, which reflected the character of the unchangeable God, but to set forth their true meaning and to show how their principles should be applied to various life situations.

16. Another. Gr. allos, “another of the same kind.” Jesus Himself was a Comforter (see 1 John 2:1, where “advocate” is the translation of the word here rendered “Comforter”; see below under “Comforter”). He would leave His disciples (John 13:33), but He would petition the Father to send One who was like Him to remain with the disciples, not temporarily, as He had remained, but “for ever.”

Comforter. Gr. parakleµtos, a word used in the NT only by John (here; John 14:26; 15:26; 16:7; 1 John 2:1). It is made up of the preposition para, meaning, “beside,” and the adjective kleµtos, “called,” or “one called.” Hence the literal meaning is “one called to the side of.” However, in Scripture usage the word seems to reflect more of an active sense such as is found in the corresponding verb parakaleoµ, “to exhort,” “to comfort,” hence, “one who exhorts” (see John 16:8). The Latin Fathers translated parakleµtos by advocatus, but the technical meaning, “advocate,” or “lawyer,” applies to only a few of the rare occurrences of the word in pre-Christian and non-Christian literature. The word “advocate” is not entirely appropriate to describe the work of either the Holy Spirit or Christ. The Father and Son work in the fullest cooperation for the salvation of man (ch. 10:30). It is Satan’s work to present the Father as stern and harsh and unwilling to forgive the sinner, and as willing to forgive only upon the intercession of the Son. It is true that the incarnation, death, and resurrection of Christ made forgiveness possible. But both the Father and the Son love the sinner and work in unison for his salvation. An advocate in the human sense of the term is not needed to induce the Father to have mercy on the sinner. He who desires to learn of the love and compassion of the Father need but look at the Son (see on ch. 1:18). Elsewhere in pre-Christian and non-Christian literature parakleµtos retains the more general meaning of “one who stands up in behalf of another,” “a mediator,” “an intercessor,” “a helper.” See on Matt. 5:4.

The verb parakaleoµ, though translated “to comfort” 23 times in the NT, is also rendered “exhort” 19 times. To call the Holy Spirit a “Comforter” is to emphasize but one feature of His work. He is also an “Exhorter.” In fact, this latter meaning is the prominent feature of the work of the Spirit as outlined by John. He will “teach” and “bring all things to … remembrance” (ch. 14:26). He will testify of Christ (ch. 15:26). He will “reprove the world of sin, and of righteousness, and of judgment” (ch. 16:8). He will guide into all truth and show things to come (ch. 16:13). He will glorify Christ and receive from Him and impart to the disciples (ch. 16:14).

For ever. Not temporarily, like Christ during His earthly ministry.

17. Spirit of truth. This expression occurs again in chs. 15:26; 16:13. The emphasis seems to be upon the fact that the Spirit defines, imparts, and defends truth. For a definition of truth see on ch. 8:32. The Spirit would guide the disciples “into all truth” (ch. 16:13).

World. Gr. kosmos (see on Matt. 4:8).

Seeth him not. The pronoun “him” refers to the Spirit, as is clearly evident in the Greek. The world lacks spiritual perception. “The natural man receiveth not the things of the Spirit of God” (1 Cor. 2:14).

Neither knoweth him. If the disciples at Ephesus baptized “unto John’s baptism” had “not so much as heard whether there be any Holy Ghost” (Acts 19:1–3), much less would the world have any knowledge concerning Him. The world neither knew of His existence nor recognized His call to repentance (see Gen. 6:3; Rev. 22:17).

Ye. The pronoun is emphatic in the Greek. The disciples are strongly contrasted with the world.

With you. That is, with the church. The phrase “in you” emphasizes the indwelling of the Spirit in the hearts of individual Christians.

18. Comfortless. From the Gr. orphanos, properly, “bereft of parents.” Our English word “orphan” comes to us through the Latin from this Greek word. Orphanos is common in the LXX for the Heb. yatom, “fatherless,” or “fatherless children” (Ex. 22:22, 24; Deut. 10:18; etc.). In the NT orphanos occurs elsewhere only in James 1:27, where it is translated “fatherless.” In John 14:18 the idea is that Jesus would not leave the disciples bereft of their Master. He would come to them. The reference here is not to the second coming (vs. 1–3), but to Christ’s presence with His disciples through the Spirit.

19. A little while. Compare chs. 13:33; 16:16–22.

But ye see me. After the crucifixion and burial the world would see Jesus no more. But the disciples would see Him in His resurrected body. The words doubtless have also a spiritual significance. Even after the ascension the disciples would continue to see Jesus with their spiritual faculties.

Ye shall live. Both in a spiritual and in a literal sense (ch. 6:57).

20. At that day. That is, the day when the “Comforter” would come and abide with them (see v. 16). There were many things in the spiritual realm that the disciples did not at present understand. These would later be made plain to them.

I am in my Father. Compare v. 11.

Ye in me. See on ch. 15:4.

21. Hath my commandments. That is, knows and understands them. But this is not sufficient. It is necessary also to keep them. A conviction of Christian duty must be followed by prompt obedience.

Loveth me. This statement is the converse of v. 15. Love manifests itself in obedience; obedience is a mark of love (cf. 1 John 2:3–6).

Loved of my Father.. Compare ch. 16:27. In ch. 3:16 the Father’s love for the world was emphasized. Here His love for His own is highlighted. Where there is a response to divine love there can be a greater manifestation of that love. Satan had led men to look upon God as severe and unforgiving. Jesus had come to alter that concept. He taught men that His Father’s love was like His own.

Manifest myself. Probably primarily a reference to the fuller revelation of Christ through the Spirit.

22. Judas. Generally identified as Lebbaeus (Matt. 10:3) or Thaddaeus (Mark 3:18), though the identification is not entirely certain (see on Mark 3:18).

Saith unto him. The discourse in the upper room has been marked by frequent interruptions (see chs. 13:36; 14:5, 8).

Not Iscariot. Judas Iscariot had left the upper room some time before this (ch. 13:30).

Not unto the world. Judas doubtless had in mind a visible manifestation of glory such as was expected to attend the advent of the Messiah. It was apparently disappointing to him that the manifestation was to be made to only a few. He did not grasp Christ’s reference to the kingdom of grace, which was to precede the kingdom of glory. In common with his Jewish compatriots he doubtless shared the hope that the Messiah would manifest Himself in judgment over the Gentiles and in the re-establishment of the spiritual theocracy.

23. If a man love me. Jesus does not answer Judas’ question directly. He calls attention to the conditions upon which the manifestation to which He referred (see on v. 22) will be made to the individual believer.

Words. Literally, “word,” here synonymous with “commandments” (see vs. 15, 21).

We will come. The plural emphasizes the oneness of the Father and the Son. They “come,” here, to dwell mystically in the heart of the believer. Thus there is a oneness not only between the Father and the Son but between the Father, the Son, and the believer (see TM 519).

Abode. Gr. moneµ (see on v. 2).

24. Loveth me not. The converse of the statement in v. 23. The world could not enjoy the fellowship here brought to view. The Father and the Son do not force their company upon anyone.

Sayings. Literally, “words,” synonymous with “commandments” (cf. on v. 23).

Not mine. Compare ch. 7:16; see on ch. 4:34.

25. Present with you. That is, in the flesh, before His departure and before the coming of the other “Comforter” (v. 16). Jesus was limited as to the information He could impart to them at the present time (ch. 16:12).

26. Comforter. Gr. parakleµtos (see on v. 16).

Holy Ghost. Rather, “Holy Spirit.” “Ghost” is an obsolete form of “Spirit.” The expression “Holy Ghost” occurs 89 times in the NT, and the expression “Holy Spirit” 4 times. Both are translations of the same Greek phrase. The word “Spirit” without the qualifying adjective is frequent.

He. Literally, “that one.” The antecedent is “Comforter,” which in the Greek is masculine and hence calls for the personal pronoun “he.”

Teach you all things. One of the principal functions of the Holy Spirit is teaching. Much of Jesus’ work was teaching (see on Luke 4:15). Forty-one times the word “Master” in the NT is from the Gr. didaskalos, meaning, “teacher.” For three years the disciples had been under the instruction of the Master Teacher, but there were still many things for them to learn. They were unable in their present state of mind to comprehend many of the truths (John 16:12). They would need further instruction, and this the Holy Spirit would give to them. The Spirit of God knows the “things of God” and “searcheth all things, year, the deep things of God” (1 Cor. 2:10, 11), and He is able to impart them to men who are willing to be instructed.

To your remembrance. Not only would the Spirit reveal new truths; He would also call to mind truths that had slipped from the mind, of those things Jesus had taught, or of those things that had earlier been revealed in the Scriptures of truth. In moments of crisis, such as when the disciples would be haled into court, the Spirit would bring the appropriate ideas into mind (Matt 10:19, 20). When asked to give a reason for the hope that is in them (1 Peter 3:15), Christians who have been diligent students of the Bible may have the confidence that the Holy Spirit will call to mind passages suited to the occasion.

27. Peace. Gr. eireµneµ, corresponding to the Heb. shalom, the common Oriental greeting used by Jesus in His postresurrection appearances (ch. 20:19, 21, 26). Here Jesus speaks of inward peace of soul such as comes to him who is “justified by faith” (Rom. 5:1), whose sense of guilt has been laid at the foot of the cross, and whose anxieties about the future have been swallowed up in his implicit trust in God (Phil. 4:6, 7). Such a peace Jesus terms “my peace.” Such a peace the world, with all its boasted science, cannot bestow. Compare John 16:33.

Troubled. Compare v. 1.

Be afraid. Gr. deiliaoµ, “to be fainthearted,to be cowardly.”

28. I go away. See vs. 2, 3; cf. ch. 7:33.

Come again. See vs. 3, 18.

If ye loved me. The disciples loved Jesus, but not with the fullness of love with which they would have loved Him had they more fully understood Him and His mission.

Ye would rejoice. Had the disciples understood more fully the humiliation of Jesus in His incarnation, and also more fully His exaltation to follow His resurrection, and had they contemplated more fully the loneliness of Jesus during His separation from the Father, they would have rejoiced at the fact that He was returning to His Father. Furthermore, had they understood that the departure of Jesus would be to their own advantage (ch. 16:7), and that His ascension and mediation in the heavenly sanctuary was an important step in the working out of the plan of salvation, they would have further rejoiced. At the moment their thoughts seemed to be selfishly concentrated on themselves. They were fearful as they contemplated meeting life’s problems without the bodily presence of their Master.

My Father is greater than I. With reference to His preincarnation state the Scriptures declare that Christ “thought it not robbery to be equal with God” (Phil. 2:6; see on John 1:1–3). Yet He “made himself of no reputation, and took upon him the form of a servant” (Phil. 2:7; cf. Heb. 2:9; see Additional Note on John 1). However, even in His incarnation Jesus declared that He was one with the Father (John 10:30). Any inferiority the statement in ch. 14:28 seems to assign to Christ should be understood with reference to His incarnation, for after the crucifixion God highly exalted Him, and gave Him a name that is above every name (Phil. 2:9). He was “equal with the Father” (8T 268). See further on 1 Cor. 15:27, 28.

29. Ye might believe. Jesus knew that the events of the immediate future would throw the disciples into great perplexity, as would the trials they would meet in their later evangelism. Hence He sought to forewarn them, that they might be forearmed (see on ch. 13:19).

30. Prince of this world. For this title see on ch. 12:31.

Cometh. A reference to approaching events—Gethsemane, the arrest, trial, condemnation, and crucifixion of the Son of man, in which the prince of this world would make his supreme effort to defeat the plan of salvation. But Jesus drank the cup to the bitter end, and when He declared, “It is finished” (ch. 19:30), the death knell of the prince of darkness was sounded. Satan had found nothing in Jesus that responded to his sophistry (see DA 123).

31. That the world may know. There is an ellipsis here, and some such words as “these things are taking place that the world may know, etc.,” should be supplied. The purpose clause may also be understood as a clause of result (see on ch. 9:3); that is, as a result of the events about to take place the world would be given a demonstration of Jesus’ love for the Father.

Arise, let us go hence. After Jesus and His disciples “had sung an hymn, they went out into the mount of Olives” (Matt. 26:30). The hymn was part of the Passover Hallel (see on Matt. 26:30). Many scholars think that the discourse of John 15; 16 and the prayer of ch. 17 were also given in the upper room, but there is no need to suppose a transposition in these chapters. The instruction of these chapters would have been as appropriate or even more so among the scenes of nature on the way to Gethsemane, especially with flourishing grapevines to illustrate the allegory of the vine and its branches (see DA 674). The slopes of Olivet had been the scene of extended instruction only two nights before (see on Matt. 24:1).

Ellen G. White comments

1 MH 123; WM 22

1–3GC 301; LS 293; 8T 254

1–4AA 21

1–9DA 663

1–10MH 419; 8T 266

1–31DA 662–673

2 AH 120, 146, 287; EW 18; GW 259; ML 84, 337, 338; MM 327; MYP 410; SR 430; 8T 140

2, 3 CSW 79; EW 190; GC 548; LS 50; 1T 41; 4T 490; 5T 732; 6T 368

3 AA 34, 536; CH 213; COL 40; DA 832; GC 339; TM 130

5–8DA 293

6 CE 63; COL 40, 105, 173; CSW 85; CW 120; DA 24, 353; Ev 290; FE 239, 251, 399, 405, 466; GW 154, 263; ML 260; MM 22, 327; SC 21; TM 105, 332; 2T 170; 3T 193; 4T 230, 316; 5T 49; 6T 67; 7T 38; 8T 210

7 TM 123

8, 9 SC 11; 5T 739

9, 10 TM 123

9–11MH 32

10 SC 75

11, 12 DA 664

12 AA 22; WM 297

12–14DA 667

13 AA 28; COL 148; ML 18; 8T 23, 177

13, 14 COL 111

13–15EW 29

14 MH 226; GC 477

14, 15 FE 399

14–21DA 377–382

15 COL 143, 283; DA 668; FE 125

15–175T 432

15–19TM 137

16 MH 249; TM 218, 517; 8T 19

16, 17 AA 47; ML 36

16–18DA 669

17 DA 494, 671; SC 74

18 TM 517; 8T 19

19 MH 244; ML 295; TM 95

21 AA 85; COL 143, 283; CS 346; DA 669; FE 125, 399; MYP 409; TM 68, 137

21–245T 432

23 COL 61; TM 169

23, 24 FE 125; TM 137

24 COL 139, 283

26 AA 52; CH 371, 561; CSW 39, 41, 160; CT 357, 450; DA 670; Ed 94; FE 433, 473; GC viii, 600; ML 45; MYP 259; PK 627; TM 111, 476; 6T 249; 8T 19

27 AA 84; DA 659, 672; MB 16; MH 123, 247; ML 77, 176; SC 124

29 9T 235

30 CD 153; DA 123, 679; GC 623; Te 286; 5T 293, 422