Chapter 7

1 He proceedeth in exhorting them to purity of life, 2 and to bear him like affection as he doth to them. 3 Whereof lest he might seem to doubt, he declareth what comfort he took in his afflictions, by the report which Titus gave of their godly sorrow, which his former epistle had wrought in them, 13 and of their lovingkindness and obedience towards Titus, answerable to his former boastings of them.

1. These promises. That is, the promises of ch. 6:17, 18 (cf. 2 Peter 1:4). 2 Cor. 7:1 concludes the sequence of thought begun in ch. 6:14. Because of these great promises the Corinthians should strive for perfection of character. These glorious privileges are forfeited when unholiness and impurity are permitted to enter the life, for such things disqualify men from being sons of God. To enter into such an intimate relationship with God, believers must experience both the continual cleansing power of God and continual growth in Christian character. Fellowship with the world belongs only to those who are estranged from God.

Dearly beloved. Men are to reflect the loving character of God in relations with other children of the household of faith. True religion always stimulates tenderness of heart.

Cleanse ourselves. Men are unable to cleanse themselves, for there is no power inherent in man to put away sin (Rom. 7:22–24). The believer can be made holy only by letting God work in and through him (Phil. 2:12, 13; cf. 1 Peter 1:22). The Christian must make use of God’s appointed means for cleansing. God awakens the will in order that men may use it. The armor of Christ is available for all Christians, but theirs is the responsibility for putting it on (Eph. 6:10, 11). God’s power and grace are ineffective in one who has an altogether passive mind and will. God is with the one who fights “the good fight of faith,” and will bring him victory (1 Tim. 6:12; see on Rom. 8:37).

Filthiness. Or, “pollution,” “contamination,” “defilement.” As this admonition applies to the flesh, it refers to all those kinds of sin that require the various avenues of the flesh for their commission. As it applies to the spirit, it refers to sins of the mind, such as evil thinking, pride, and ambition. See on Mark 7:15, 23; 2 Cor. 10:4, 5.

Perfecting. Gr. epiteleoµ, “to bring to a consummation,” “to bring to a goal.” Paul here speaks of present growth, which will eventually reach its goal.

Holiness. See on Matt. 5:48; 2 Peter 3:18. Sanctification is a lifetime work, something not accomplished by any single act or at any point of time in this life. Two stages of the Christian life are indicated. The first is justification, or the cleansing and putting on of the new man “created in … holiness” (Eph. 4:24). The second is sanctification, or the continued development of the new man to the point of perfection. The first, God alone can bring about, with man’s consent, repentance, and acceptance. With the second, God and man cooperate together throughout the lifetime of the believer (Phil. 3:12–14).

Justification is the gateway to holiness. It includes the remission of sin, reconciliation, and regeneration. A man must be set right before he can go right. In justification the primary requirement of the believer is faith (Rom. 3:20, 28). This experience occurs at the very threshold of the Christian life, and must be repeated in case of backsliding. The moment a man becomes a partaker of the divine nature (2 Peter 1:4) and spiritual life is implanted within him (Rom. 6:4), he is obligated to work in active cooperation with God. The Christian is to cooperate with God by availing himself of the divine resources of grace and power—Bible study and meditation, personal and private prayer, private and public worship, and spiritual exercise through the medium of service for others. The body is linked with the spirit in the work of sanctification (1 Cor. 1:8; Col. 1:28; 1 Thess. 5:23). See on Rom. 3:28; 4:3, 8.

Cooperation with God in the work of sanctification requires unquestioned acceptance of God’s standard of holiness. The original standard is the nature and character of God (Ex. 15:11; Isa. 6:3; Matt. 5:48; 1 Peter 1:15; Rev. 4:8). That man may understand something of His holy character, God has given us His holy law, which is a transcript of His character (Ps. 19:7–10; Rom. 7:12) and delineates the kind of character He would have us develop. As the life is measured day by day by this divine standard, the grace and power of God transform the character of man to resemble His perfect character (see on 2 Cor. 3:18). Thus the image of the Creator, lost when man sinned, is to be restored (Gen. 1:26, 27; 2 Cor. 3:18). The achievement of a Christlike character is a lifelong pursuit. Only when probation closes will the Christian who has conscientiously and consistently aspired to holiness “be holy still” (Rev. 22:11, 12). Many professed Christians come far short of holiness and true sanctification because they ignore or lightly esteem God’s standard of holiness. They are satisfied with a mediocre and halfhearted obedience, and aspire only to the form of godliness, without its power (see on Matt. 7:21–27; 2 Tim. 3:5).

The holiness of which Paul speaks comes only through vital, spiritual contact with God. This contact takes place through communion with God and a study of His Word (John 17:17; 1 Peter 1:22), and by the mediation of the Holy Spirit (Rom. 8:26; 2 Thess. 2:13).

The fear of God. See on Ps. 19:9. True sanctification takes place in the life of the believer who is ever conscious of being in the presence of God. A holy reverence for God is essential to the perfection of holiness. A consciousness of the divine presence leads to true reverence. As the eye of faith beholds God there is cultivated in the soul an intense hatred of sin and an earnest desire for righteousness. To fear the Lord means to live every moment under the paternal eye of a holy God. The fear of the Lord is the basis of worship, obedience, and holy service.

2. Receive us. That is, make room for us in your hearts. Following the lengthy parenthesis of chs. 6:14 to 7:1, Paul now continues the thought of ch. 6:11–13. Paul appeals to the Corinthians to receive him as their spiritual leader and father (see 1 Cor. 4:15, 16). He states his own deep affection in an earnest entreaty to them to respond in kind. His attitude is one of genuine love, not of condemnation.

Wronged. Paul is evidently thinking specifically of criticism brought against him because of his way of dealing with certain problems. Specifically, some of the members had disapproved of his instructions concerning the moral offender of 1 Cor. 5:1–5, and charged him with wronging the man. To them it seemed unduly severe to treat a church member as Paul directed. But even in this he had acted with love in his heart for the church. In fact, it was his love that made silence impossible (cf. Prov. 27:6).

No man. In the Greek this expression is in the emphatic position. No one in the church of Corinth or elsewhere had come to make such charges as the false leaders in the Corinthian church had brought against him. He had so conducted himself that his integrity was beyond question.

Corrupted. Gr. phtheiroµ, “to corrupt,” “to deprave,” translated “defile” in 1 Cor. 3:17. The word is used of both corrupt doctrine and corrupt morals (2 Cor. 11:3; Jude 10; Rev. 19:2).

Defrauded. Perhaps his opponents had charged Paul with carelessness in connection with the great collection he had been soliciting from all the churches for the poor at Jerusalem (1 Cor. 16:1–3; 2 Cor. 8:1–6, 10–14, 20–24). The refusal of some of the Corinthians to open their hearts to Paul and to accept him was in decided contrast with their free association with false apostles. They had made room in their affections for men who had practiced wrong, corruption, and fraud. Should they not make room for one who had done none of these things?

3. I speak not. Paul seems to have had some misapprehension over the statement of v. 2. He fears that the Corinthians will interpret the implication that they have not received him, and his denial of the charges made against him, as finding fault with, and condemning, them. He denies any such intention. They had treated him shamefully and with base ingratitude, suspicion, and false charges. Yet he neither scolds nor condemns.

I have said before. The declaration of v. 2 is altogether in harmony with his previous protestations of love for them (chs. 1:6; 2:4; 3:2; 6:11–13). The tense of the verb in the Greek implies the consistency of what he had previously said with what he was now saying. Neither his mind nor his feelings on the matter had changed. Paul was never one to feel sorry for himself because of ill treatment he had received. His reaction was always characterized by love (2 Cor. 4:10–15; Eph. 3:13; Phil. 1:7).

Die and live. Paul is ready to die with and for them. He loves them so deeply that he cannot live without them and without their reciprocal affection. Compare the attitude and plea of Moses for Israel (Ex. 32:30–32). The record of the Corinthian church, with its problems and vices, hardly reveals a lovable and desirable church. Naturally speaking, they were not worthy of the love and devotion Paul lavished upon them. Other churches were far more deserving than they, but he loved them nevertheless (ch. 12:15). The sequence of words—“die” before “live”—may imply a reference to the death all believers die when they come to Christ and to the new life in which they rise to walk with Him (2 Cor. 4:11; 6–9). This experience should be sufficient to unite their hearts and lives in eternal devotion to one another (see on Matt. 5:43, 44).

4. Boldness. Gr. parreµsia (see on ch. 3:12, where parreµsia is rendered “plainness”). The word refers to confidence of mind as well as to verbal expression (Eph. 3:12; 1 Tim. 3:13; Heb. 3:6; 10:35; 1 John 2:28; 3:21; 4:17; 5:14). His pride in them reflects this inward confidence. In 2 Cor. 7:4–16 Paul reaffirms his joy, occassioned by the good report brought by Titus (see on ch. 2:13). Previously, the Corinthians had given every indication of rejecting his counsel and instruction, particularly in the case of the immoral offender. The church was divided, and resentment against Paul prevailed in many hearts. This situation cast a shadow over his spirit. The intensity of his language reflects the depth of his feeling for the Corinthians. Upon receiving news that they were doing the right thing, he was overjoyed. Conversely, news that they were doing the wrong thing occasioned great mental distress. Now, with the coming of Titus, his former deep concern and anxiety are removed. Now he can speak boldly to them from a heart overflowing with happiness.

Exceeding joyful. Literally, “filled up with joy.” Such joy is the antithesis of feeling “pressed out of measure” (ch. 1:8). Now Paul not only felt confidence in the Corinthians, boasted of them, and was comforted by them, he was also filled with superabounding joy. Great was his relief at the evident change in the attitude of at least most of the Corinthians.

Paul’s anxiety over the spiritual well-being of the Corinthian church is the mark of a true minister. There can be no greater pressure on mind or heart than that experienced by those who watch for men’s souls. Conversely, there is no greater joy than that which comes from a wholehearted response to appeals made to encourage right choices and conduct (2 John 4; 3 John 3, 4). In the course of his ministry the ambassador for Christ must warn, rebuke, counsel, point out sin, and warn of judgment, as well as comfort and inspire.

5. Into Macedonia. See ch. 2:12, 13.

We were troubled. Paul resumes the narrative from which he has digressed since ch. 2:13. No church that Paul had founded gave him so much cause for anxiety and suffering as that at Corinth. Much of this was due to the false apostles (see on ch. 11:22), who had followed Paul to Corinth and deliberately set about to destroy his work, to discredit his apostleship, to ridicule his gospel and his person (ch. 10:10–12), to assail his character, and to charge him with mishandling money, with cowardice and insincerity, with usurpation of authority. They may also have sought to impose certain ritual requirements on the Gentile converts, contrary to the decision of the church (cf. Acts 15:1–5; 19–24; Gal. 2:1–8).

Furthermore, the membership at Corinth was divided into four factions (1 Cor. 1:10–12). In addition, one of the members was guilty of the most despicable immorality (1 Cor. 5:1–5), and the church had failed to deal with him. Some were guilty of going to law with their brethren in pagan courts (1 Cor. 6:1–8). Some had debased the Lord’s Supper, and were guilty of desecrating this sacred service (1 Cor. 11:20–30). Some had manifested a false zeal for spiritual gifts (1 Cor. 14:1, 2, 39, 40).

In spite of all this, Paul did not wish to relinquish his claim to being their spiritual father. He had founded the church at Corinth on his Second Missionary Journey (Acts 18:1–11), and ever since had labored earnestly for them by letter and through personal representatives.

Without were fighting. Thus Paul refers to the struggles listed in greater detail in ch. 11:23–28; cf. ch. 4:8–10.

Within were fears. That is, uncertainty as to how things would work out. This does not mean that Paul suffered abject fear, as he makes plain in ch. 4:8–10.

6. God, that comforteth. Paul had suffered a thousand physical perils and persecutions (chs. 4:8–12; 6:4–10; 11:24–27), but had always considered these things a privilege and a joy (Rom. 8:18, 35–39). It was not these things that had crushed Paul’s spirit, but his vicarious sufferings for his children in the faith. It was his capacity for loving the Corinthians so deeply that made it possible for him to suffer so keenly on their behalf.

The coming of Titus. See on ch. 2:13.

7. By his coming. The return of Titus relieved Paul of fear for his personal safety. Travel then was often fraught with danger.

He was comforted. Apparently Titus had shared Paul’s concern for the situation at Corinth, and his rejoicing accordingly meant more to Paul than would otherwise have been the case.

Earnest desire. That is, for a visit from Paul, when they could prove their love to him in person, expressing in word and deed the love that was in their hearts for him. In Rom. 1:11; Phil. 1:8; 1 Thess. 3:6; 2 Tim. 1:4, the same Greek word expresses such a desire.

Mourning. When the Corinthians realized the suffering and sorrow they had caused Paul they lamented and repented.

Fervent mind. Literally, “zeal,” that is, for Paul. Reference is probably not so much to zeal in following Paul’s instructions as to rallying to Paul’s side in the controversy.

I rejoiced the more. Upon learning how readily the Corinthians had received his letter, how warmly they welcomed Titus, how promptly they carried out his instructions, how concerned they were about him, and how eagerly they sought to make things right with him, Paul was overcome with joy. Repeatedly he speaks of being comforted and consoled (chs. 1:4; 7:6, 7, 13). Three things in particular revealed the favorable effect of the letter and of Titus’ visit. In each of the three staccato phrases the pronoun is emphatic, indicating to the Corinthians that they had provided the comfort and joy of which Paul speaks.

8. Made … sorry. Gr. lupeoµ, “to make sad,” “to cause grief” (cf. v. 2). The former letter of which Paul speaks had been one of stern rebuke for the evils that prevailed and were tolerated at Corinth. That former letter had accomplished its purpose (see on vs. 7, 11).

A letter. That is, 1 Corinthians (see p. 822).

Repent. Gr. metamelomai, “regret.” Apparently after sending that previous letter Paul had questioned the wisdom of writing it, uncertain as to whether he had done the right thing, whether he had expressed himself in the best way, whether his words reflected the right spirit, and whether he would be misunderstood. Paul felt the anxiety most people would feel under similar circumstances. What he had done was not wrong in any way, but he had serious misgivings as to whether it would accomplish the objective he had in view. An open break between Paul and the Corinthians appeared almost inevitable. There was the possibility that they might repudiate his apostolic authority and spiritual leadership altogether. The effect upon other churches of such a course of action on the part of so important a church as that at Corinth, would be disastrous. The cause of God among the Gentiles was at stake.

The same epistle. Or, 1 Corinthians (see p. 822).

9. Now I rejoice. To inflict pain upon the Corinthians or to cause them grief was a matter of regret to Paul, but he took comfort in the thought that the pain and grief were only temporary. Furthermore, all this had led to genuine repentance on the part of the majority. Hesitancy to impose even the least distress upon others, except where there is absolute need, is one mark of a true minister. Those whose burden is to wound or to inflict injury upon the flock or the shepherds to the flock by sharp words and a hostile attitude, reveal the character of wolves.

Repentance. Gr. metanoia, literally, “a change of mind.” The word translated “repent” (metamelomai) in v. 8 signifies mere regret. In Matt. 27:3 it signifies shallow, false repentance, or remorse. It means reflecting upon one’s sins with a keen sense of regret but without any softened feelings or the real change of attitude that marks the true penitent. On the other hand, metanoia, the word here used, specifically denotes a change of mind, and implies that the change is for the better and produces good results (Matt. 12:41; Mark 1:15; Luke 11:32; Acts 3:19; 26:20; Heb. 12:17; Rev. 2:5; etc.).

A reformation of the life is an infinitely more decisive test of the value of repentance than the depth of one’s grief. It was the keynote of the preaching of John the Baptist, of Jesus, and of the apostles (Matt. 3:2, 8, 11; 17; Mark 2:17; Acts 5:31; Rom. 2:4; 2 Tim. 2:25). True repentance makes the angels sing with joy (Luke 15:7). See on 2 Cor. 7:10.

After a godly manner. See on v. 10.

Receive damage. Gr. zeµmiooµ, “to sustain damage,” “to receive injury,” “to suffer loss.” Great profit had come to the church from accepting and acting upon the counsel set forth in Paul’s former epistle; loss would have been incurred only from rejecting that counsel. Sorrow “after a godly manner” brought gain; the “sorrow of the world” (v. 10) would have resulted in loss.

10. Godly sorrow. Literally, “according to God,” that is, in the way prescribed by, or acceptable to, God. This is not sorrow at being found out or in anticipation of being punished. It is genuine sorrow for sin, repentance of it, separation from it, and determination henceforth to resist, by the grace of Christ, the temptation that led to it (see on Matt. 5:3; 1 John 1:9). Embarrassment occasioned by exposure, fear of the possibility of exposure, injured pride, or even profound regret over what has happened—none of this is “godly sorrow.” In “godly sorrow” there is recognition and admission that one has wronged God and his fellow men, adequate effort to right the wrong, and a reorientation of the life with the purpose of avoiding a repetition of the same mistakes. This entire process is possible only by virtue of the grace of Christ, made operative in the mind and the life by the Holy Spirit. True sorrow for sin is the result of recognizing one’s accountability to God for his conduct, and is possible only when that relationship is acknowledged. Perhaps the supreme illustration of the difference between true and false sorrow for sin lies in the contrast between Peter and Judas during the trial of Jesus. Both felt bitter remorse, but with the one there was true sorrow for sin, which led to a new life in Christ; with the other there was only sorrow for the consequences, which led to utter despair and then suicide.

Repentance … repented. Gr. metanoiametamelomai (see on v. 9). The use of these two words for repentance in one sentence makes a clear distinction between them. The translation, “a repentance … not to be regretted” accurately reflects the meaning.

Sorrow of the world. Worldly sorrow consists of regret for the consequences of the sin rather than for the sin itself, and at being discredited before the world and worldly friends (1 Sam. 15:30). Worldly sorrow plays only upon the surface of the problem. It mounts no higher than the man himself, and his own feelings. It leads to future regret and to deeper distress. It fills the mind with discontent, the heart with resentment and chagrin. It embitters and shortens life. A person who truly repents will never regret having done so. Indeed, the “sorrow of the world” often compounds misery by goading a man into further folly. It leads to ruin and to death (Gen. 4:12; 1 Sam. 31:3–6; 2 Sam. 17:23; Matt. 27:3–5).

11. Ye sorrowed. The “fruits meet for repentance” (Matt. 3:8) brought forth by the Corinthians were proof that they had truly repented. Interpreting Titus’ report of their sorrow, Paul commends them for seven specific aspects of their repentance. These seven express a complete reversal of attitude.

Carefulness. Gr. spoudeµ, “haste,” “earnestness,” “diligence.” Whereas the Corinthians had hitherto been reluctant to act decisively, they now exerted themselves with all diligence to deal with sin and to make wrongs right. Those who have truly repented will proceed with due carefulness, diligence, and watchfulness. It has been suggested that the next six items are paired, the first pair referring to the attitude of the Corinthian church toward themselves, the second, to their attitude toward Paul, and the third, to their attitude toward the immoral offender of 1 Cor. 5:1–5.

Yea. The repetition of this word lends emphasis to each succeeding point.

Clearing. Gr. apologia, “a verbal defense” (cf. Acts 25:16; Phil. 1:7, 17; 2 Tim. 4:16). The phrase “of yourselves” was supplied by the translators. The Corinthians were eager to let it be known that they now disapproved of their former attitude. They now realized that their previous tolerance, and even defense, of the offender had implicated them in his guilt.

Indignation. Probably toward themselves for their former attitude, toward the immoral person, and toward some who may still have supported him. One mark of true repentance is a righteous indignation toward sin. Intense hatred of unrighteousness accompanies a strong love of righteousness. However, genuine righteous indignation against sin is always accompanied by an equally strong love for the erring one.

Fear. Perhaps the Corinthians feared Paul might not believe their repentance genuine, and that he would continue to take a stern attitude toward them (cf. 1 Cor. 4:21; 2 Cor. 13:1 ff.).

Vehement desire. Or, “longing,” probably for the restoration of a spirit of fellowship and mutual understanding with Paul.

Zeal. That is, in dealing with the immoral offender as Paul had recommended (1 Cor. 5:1–5). Hitherto they had manifested little if any concern about the matter, thus giving the impression that they did not consider it particularly serious.

Revenge. Or, “punishment,” that is, of the immoral offender (see chs. 2:6, 7; 7:12).

Clear in this matter. Paul accepted without question the change of heart in Corinth, as reported by Titus, and gave his approval to the course of action taken by the church in dealing with the offender.

12. I wrote. See on ch. 2:3.

Not for his cause. In writing the former letter Paul had shown his great concern for the good name of the church. He feared that the heathen would look with scorn upon Christianity, and that the Judaizers would point to this brazen case of incest as the result of his ministry. Now that the church had dealt firmly with the offender and he had repented, and the good name of the church had thus been protected, Paul’s concern turned to the spiritual welfare of the individuals concerned (ch. 2:6–8).

That had done the wrong. That is, the immoral offender of 1 Cor. 5:1–5.

That suffered wrong. Probably the husband of the woman involved.

Our care for you. At the time Paul wrote the former letter his chief anxiety had been for the church as a whole, for its spiritual welfare and for its reputation among unbelievers.

Purity among the early Christians was a sure mark by which they might be distinguished from pagans. Immorality was not considered evil by the heathen, and was often an integral part of religious worship. Paul expected the churches to give a positive testimony to the fact that they lived above all such practices. The living witness of the church today is closely related to the purity of its members.

13. Therefore we were comforted. That is, as a result of the “godly sorrow” experienced by the Corinthians (vs. 11, 12).

In your comfort. Textual evidence attests (cf. p. 10) the reading “in addition [or “yea”] to our [own] comfort,” with the pronoun “our” instead of “your,” and the word translated “yea” transposed from the following clause to this phrase. The passage would then read, “Therefore we were comforted. And in addition to our own comfort we joyed the more exceedingly for the joy of Titus.” This reading is confirmed by the context (vs. 11–13). As v. 11 makes clear, the Corinthians were now in a state of “comfort.”

Exceedingly the more. The Greek is most emphatic. Happy as Paul was at the factual report of the spiritual condition now prevailing in the church at Corinth, he was infinitely more pleased by the enthusiasm of Titus, who had been there in person. Paul had dispatched Titus under a cloud of apprehension and overwhelming anxiety. The ominous news he had received gave him every reason for concern. But the Corinthians had received Titus with such obvious affection as to convince him of the genuineness of their repentance and of their firm loyalty to Paul. The buoyant joy of Titus overflowed into the heart of the elder apostle. See also on v. 14.

Refreshed. Literally, “set at rest,” or “given rest.” Compare the same word as used in Matt. 11:28; Mark 6:31; Rev. 14:13; etc.

By you all. Perhaps a further reason for joy is implied by the large number—almost “all”—who had proved penitent and loyal. That a small minority had not reacted favorably appears to be the import of ch. 10:2.

14. If I have boasted. All of the good things Paul had formerly told Titus about the Corinthians were now proved true, as confirmed by the abounding enthusiasm of Titus as he made his report. Paul had no further need to fear that his former fond hopes were premature. The Corinthians had more than lived up to his expectations. He had spoken the truth when rebuking them for serious faults, but he also spoke the truth when he enumerated their good qualities. All that he had said was now vindicated.

15. Inward affection. Literally, “bowels” (see Phil. 1:8; Philemon 12; 1 John 3:17; see on 2 Cor. 6:12). Here Paul refers to the tender affection of Titus for the Corinthians. His recent visit had made him love them the more. In this bond of fellowship Paul sees the seal of reconciliation between himself and the Corinthian believers (see ch. 7:16).

Fear and trembling. See on v. 11. This is another of Paul’s favorite phrases (Eph. 6:5; Phil. 2:12; etc.). Titus had been received, not with hostility or threatened rejection, as might have been expected, but with a full measure of respect. The Corinthians had accepted him as a messenger sent by God. They had also made evident their earnest eagerness to please him, and felt a holy fear lest they might in any way fail to measure up to what was expected of them. Godly sorrow breaks down human pride.

16. Confidence in you. Or, “courage concerning you.” This verse is considered by many authorities to be a transition or link between all that he has written in the previous chapters and what is now to follow. These words fittingly dismiss all the mistakes and misunderstandings of the past and express true reconciliation. At the same time they provide a fitting introduction to the subject of the great collection for the poor Christians in Judea, which Paul was vigorously promoting among the Gentile churches.

Ellen G. White comments

     1AA 201; CD 49; CT 402; CT 402; FE 125; GC 474; ML 267; PP 182; SL 30; Te 64; TM 448; 1T 339, 340, 440, 486, 589, 619, 663; 2T 66, 360, 375, 405, 441, 447, 453, 592; 3T 245, 475; 4T 33, 125, 258; 5T 13, 92, 440; 7T 251, 258

1–16FE 534

4     GW 266

5–10AA 324

8–13MH 167

9–11GC 462

10   PP 557; SC 38; TM 223, 448; 3T 467

11   AA 325; SC 39; TM 449; 5T 640

16   MH 167; RC 64; TM 514