Beloved

Beloved - (Webster's 1828 Dictionary)

BELOV'ED, ppr. [be and loved, from love. Belove, as a verb, is not used.]

Loved; greatly loved; dear to the heart.

Love - (Easton's Bible Dictionary)

This word seems to require explanation only in the case of its use by our Lord in his interview with "Simon, the son of Jonas," after his resurrection (John 21:16, 17). When our Lord says, "Lovest thou me?" he uses the Greek word agapas; and when Simon answers, he uses the Greek word philo, i.e., "I love." This is the usage in the first and second questions put by our Lord; but in the third our Lord uses Simon's word. The distinction between these two Greek words is thus fitly described by Trench:, "Agapan has more of judgment and deliberate choice; philein has more of attachment and peculiar personal affection. Thus the Lovest thou' (Gr. agapas) on the lips of the Lord seems to Peter at this moment too cold a word, as though his Lord were keeping him at a distance, or at least not inviting him to draw near, as in the passionate yearning of his heart he desired now to do. Therefore he puts by the word and substitutes his own stronger I love' (Gr. philo) in its room. A second time he does the same. And now he has conquered; for when the Lord demands a third time whether he loves him, he does it in the word which alone will satisfy Peter (Lovest thou,' Gr. phileis), which alone claims from him that personal attachment and affection with which indeed he knows that his heart is full."

In 1 Cor. 13 the apostle sets forth the excellency of love, as the word "charity" there is rendered in the Revised Version.

Love - (Webster's 1828 Dictionary)

LOVE, v.t. luv. [L. libeo, lubeo. See Lief. The sense is probably to be prompt, free, willing, from leaning, advancing, or drawing forward.]

1. In a general sense to be pleased with; to regard with affection, on account of some qualities which excite pleasing sensations or desire of gratification. We love a friend, on account of some qualities which give us pleasure in his society. We love a man who has done us a favor; in which case, gratitude enters into the composition of our affection. We love our parents and our children, on account of their connection with us, and on account of many qualities which please us. We love to retire to a cool shade in summer. We love a warm room in winter. we love to hear an eloquent advocate. The christian loves his Bible. In short, we love whatever gives us pleasure and delight, whether animal or intellectual; and if our hearts are right, we love God above all things, as the sum of all excellence and all the attributes which can communicate happiness to intelligent beings. In other words, the christian loves God with the love of complacency in his attributes, the love of benevolence towards the interest of his kingdom, and the love of gratitude for favors received.

Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind -

Thou shalt love thy neighbor as thyself. Mat 22.

2. To have benevolence or good will for. John 3.

LOVE, n.

1. An affection of the mind excited by beauty and worth of any kind, or by the qualities of an object which communicate pleasure, sensual or intellectual. It is opposed to hatred. Love between the sexes, is a compound affection, consisting of esteem, benevolence, and animal desire. Love is excited by pleasing qualities of any kind, as by kindness, benevolence, charity, and by the qualities which render social intercourse agreeable. In the latter case, love is ardent friendship, or a strong attachment springing from good will and esteem, and the pleasure derived from the company, civilities and kindness of others.

Between certain natural relatives, love seems to be in some cases instinctive. Such is the love of a mother for her child, which manifests itself toward an infant, before any particular qualities in the child are unfolded. This affection is apparently as strong in irrational animals as in human beings.

We speak of the love of amusements, the love of books, the love of money, and the love of whatever contributes to our pleasure or supposed profit.

The love of God is the first duty of man, and this springs from just views of his attributes or excellencies of character, which afford the highest delight to the sanctified heart. Esteem and reverence constitute ingredients in this affection, and a fear of offending him is its inseparable effect.

2. Courtship; chiefly in the phrase, to make love, that is, to court; to woo; to solicit union in marriage.

3. Patriotism; the attachment one has to his native land; as the love of country.

4. Benevolence; good will.

God is love. 1 John 4.

5. The object beloved.

The lover and the love of human kind.

6. A word of endearment.

Trust me, love.

7. Picturesque representation of love.

Such was his form as painters, when they show their utmost art, on naked loves bestow.

8. Lewdness.

He is not lolling on a lewd love-bed.

9. A thin silk stuff. Obs.

Love in idleness, a kind of violet.

Free of love, a plant of the genus Cercis.

be-luv'-ed, be-luv'-d' (agapetos): A term of affectionate endearment common to both Testaments; in the Old Testament found, 26 out of 42 times, in Solomon's So of Love. Limited chiefly to two Heb words and their derivatives: 'ahebh, "to breathe" or "long for," hence, to love, corresponding to the New Testament, agapao, "to prefer," i.e. a love based on respect and benevolent regard; dodh, "love," chiefly love between the sexes, based on sense and emotion, akin to phileo (Latin amare). Used occasionally, in their nobler sense, interchangeably, e.g. the former of a husband's love for his wife (De 21:15,16); twice of a lover (So 1:14,16), thus lifting the affection of the So of Solomon out of mere amorousness into the realm of the spiritual and possibly Messianic. Both words used of God's love for His chosen: e.g. Solomon, "beloved of his God" (Ne 13:26); Benjamin "beloved of Yahweh" (De 33:12); so even of wayward Israel (Jer 11:15).

In the New Testament "beloved" used exclusively of Divine and Christian love, an affection begotten in the community of the new spiritual life in Christ, e.g. "beloved in the Lord" (Ro 16:8). The beauty, unity, endearment of this love is historically unique, being peculiarly Christian. "Brethren" in Christ are "beloved" (1Th 1:4; 1Co 15:58; Jas 1:16; 2:5). Many individuals are specified by name: Timothy (2Ti 1:2); Philemon (Phm 1:1); Amplias, Urbane, Stachys, Persis (Ro 16:8,9,12), etc. The aged John is the conspicuous New Testament illustration of the depth and tenderness of Christian love. In his epistles alone he addresses his disciples 12 times as "beloved." Paul terms "God's elect" "holy and beloved" (Col 3:12).

The term rises to still Diviner significance as an epithet of Christ, whom Paul, grateful for His "freely bestowed" grace, terms "the Beloved." This is the word used repeatedly to express God the Father's infinite affection for Jesus His "beloved Son" (Mt 3:17; 12:18; 17:5; Mr 1:11; 9:7; Lu 3:22; 20:13).

Agapetos rendered as above 47 times is 9 times "dearly beloved" (the Revised Version (British and American) uniformly omits "dearly") and 3 times "well beloved" (the Revised Version (British and American) omits "well"). The former rendering found only once in the Old Testament (yedhidhuth, "something beloved"), portraying God's tender love for His people: "dearly beloved of my soul" (Jer 12:7). Thrice is Daniel spoken of as "greatly beloved" of Gabriel and of God (hamudhoth, "precious," i.e. delight = beloved; Da 9:23; 10:11,19). Through the apostles the word has become familiar in pastoral and sermonic address. Few New Testament words better illustrate the power and impress of the Christian spirit on succeeding centuries than this.

Dwight M. Pratt

luv ('ahebh, 'ahabhah, noun; phileo, agapao, verb; agape, noun): Love to both God and man is fundamental to true religion, whether as expressed in the Old Testament or the New Testament. Jesus Himself declared that all the law and the prophets hang upon love (Mt 22:40; Mr 12:28-34). Paul, in his matchless ode on love (1Co 13), makes it the greatest of the graces of the Christian life--greater than speaking with tongues, or the gift of prophecy, or the possession of a faith of superior excellence; for without love all these gifts and graces, desirable and useful as they are in themselves, are as nothing, certainly of no permanent value in the sight of God. Not that either Jesus or Paul underestimates the faith from which all the graces proceed, for this grace is recognized as fundamental in all God's dealings with man and man's dealings with God (Joh 6:28 f; Heb 11:6); but both alike count that faith as but idle and worthless belief that does not manifest itself in love to both God and man. As love is the highest expression of God and His relation to mankind, so it must be the highest expression of man's relation to his Maker and to his fellow-man.

I. Definition.

While the Hebrew and Greek words for "love" have various shades and intensities of meaning, they may be summed up in some such definition as this: Love, whether used of God or man, is an earnest and anxious desire for and an active and beneficent interest ins the well-being of the one loved. Different degrees and manifestations of this affection are recognized in the Scriptures according to the circumstances and relations of life, e.g. the expression of love as between husband and wife, parent and child, brethren according to the flesh, and according to grace; between friend and enemy, and, finally, between God and man. It must not be overlooked, however, that the fundamental idea of love as expressed in the definition of it is never absent in any one of these relations of life, even though the manifestation thereof may differ according to the circumstances and relations. Christ's interview with the apostle Peter on the shore of the Sea of Tiberias (Joh 21:15-18) sets before us in a most beautiful way the different shades of meaning as found in the New Testament words phileo, and agapao. In the question of Christ, "Lovest thou me more than these?" the Greek verb agapas, denotes the highest, most perfect kind of love (Latin, diligere), implying a clear determination of will and judgment, and belonging particularly to the sphere of Divine revelation. In his answer Peter substitutes the word philo, which means the natural human affection, with its strong feeling, or sentiment, and is never used in Scripture language to designate man's love to God. While the answer of Peter, then, claims only an inferior kind of love, as compared to the one contained in Christ's question, he nevertheless is confident of possessing at least such love for his Lord.

II. The Love of God.

First in the consideration of the subject of "love" comes the love of God--He who is love, and from whom all love is derived. The love of God is that part of His nature--indeed His whole nature, for "God is love"--which leads Him to express Himself in terms of endearment toward His creatures, and actively to manifest that interest and affection in acts of loving care and self-sacrifice in behalf of the objects of His love. God is "love" (1 Joh 4:8,16) just as truly as He is "light" (1 Joh 1:5), "truth" (1 Joh 1:6), and "spirit" (Joh 4:24). Spirit and light are expressions of His essential nature; love is the expression of His personality corresponding to His nature. God not merely loves, but is love; it is His very nature, and He imparts this nature to be the sphere in which His children dwell, for "he that abideth in love abideth in God, and God abideth in him" (1 Joh 4:16). Christianity is the only religion that sets forth the Supreme Being as Love. In heathen religions He is set forth as an angry being and in constant need of appeasing.

1. Objects of God's Love:

The object of God's love is first and foremost His own Son, Jesus Christ (Mt 3:17; 17:5; Lu 20:13; Joh 17:24). The Son shares the love of the Father in a unique sense; He is "my chosen, in whom my soul delighteth" (Isa 42:1). There exists an eternal affection between the Son and the Father--the Son is the original and eternal object of the Father's love (Joh 17:24). If God's love is eternal it must have an eternal object, hence, Christ is an eternal being.

God loves the believer in His Son with a special love. Those who are united by faith and love to Jesus Christ are, in a different sense from those who are not thus united, the special objects of God's love. Said Jesus, thou "lovedst them, even as thou lovedst me" (Joh 17:23). Christ is referring to the fact that, just as the disciples had received the same treatment from the world that He had received, so they had received of the Father the same love that He Himself had received. They were not on the outskirts of God's love, but in the very center of it. "For the father himself loveth you, because ye have loved me" (Joh 16:27). Here phileo is used for love, indicating the fatherly affection of God for the believer in Christ, His Son. This is love in a more intense form than that spoken of for the world (Joh 3:16).

God loves the world (Joh 3:16; compare 1Ti 2:4; 2Pe 3:9). This is a wonderful truth when we realize what a world this is--a world of sin and corruption. This was a startling truth for Nicodemus to learn, who conceived of God as loving only the Jewish nation. To him, in his narrow exclusiveism, the announcement of the fact that God loved the whole world of men was startling. God loves the world of sinners lost and ruined by the fall. Yet it is this world, "weak," "ungodly," "without strength," "sinners" (Ro 5:6-8), "dead in trespasses and sins" (Eph 2:1 the King James Version), and unrighteous, that God so loved that He gave His only begotten Son in order to redeem it. The genesis of man's salvation lies in the love and mercy of God (Eph 2:4 f). But love is more than mercy or compassion; it is active and identifies itself with its object. The love of the heavenly Father over the return of His wandering children is beautifully set forth in the parable of the Prodigal Son (Lu 15). Nor should the fact be overlooked that God loves not only the whole world, but each individual in it; it is a special as well as a general love (Joh 3:16, "whosoever"; Ga 2:20, "loved me, and gave himself up for me").

2. Manifestations of God's Love:

God's love is manifested by providing for the physical, mental, moral and spiritual needs of His people (Isa 48:14,20,21; 62:9-12; 63:3,12). In these Scriptures God is seen manifesting His power in behalf His people in the time of their wilderness journeying and their captivity. He led them, fed and clothed them, guided them and protected them from all their enemies. His love was again shown in feeling with His people, their sorrows and afflictions (Isa 63:9); He suffered in their affliction, their interests were His; He was not their adversary but their friend, even though it might have seemed to them as if He either had brought on them their suffering or did not care about it. Nor did He ever forget them for a moment during all their trials. They thought He did; they said, "God hath forgotten us," "He hath forgotten to be gracious"; but no; a mother might forget her child that she should not have compassion on it, but God would never forget His people. How could He? Had He not graven them upon the palms of His hands (Isa 49:15 f)? Rather than His love being absent in the chastisement of His people, the chastisement itself was often a proof of the presence of the Divine love, "for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth" (Heb 12:6-11). Loving reproof and chastisement are necessary oftentimes for growth in holiness and righteousness. Our redemption from sin is to be attributed to God's wondrous love; "Thou hast in love to my soul delivered it from the pit of corruption; for thou hast cast all my sins behind thy back" (Isa 38:17; compare Ps 50:21; 90:8). Eph 2:4 f sets forth in a wonderful way how our entire salvation springs forth from the mercy and love of God; "But God, being rich in mercy, for his great love wherewith he loved us, even when we were dead through our trespasses, made us alive together with Christ," etc. It is because of the love of the Father that we are granted a place in the heavenly kingdom (Eph 2:6-8). But the supreme manifestation of the love of God, as set forth in the Scripture, is that expressed in the gift of His only-begotten Son to die for the sins of the world (Joh 3:16; Ro 5:6-8; 1 Joh 4:9 f), and through whom the sinful and sinning but repentant sons of men are taken into the family of God, and receive the adoption of sons (1 Joh 3:1 f; Ga 4:4-6). From this wonderful love of God in Christ Jesus nothing in heaven or earth or hell, created or uncreated or to be created, shall be able to separate us (Ro 8:37 f).

III. The Love of Man.

1. Source of Man's Love:

Whatever love there is in man, whether it be toward God or toward his fellowman, has its source in God--"Love is of God; and every one that loveth is begotten of God, and knoweth God. He that loveth not knoweth not God; for God is love" (1 Joh 4:7 f); "We love, because he first loved us" (1 Joh 4:19). Trench, in speaking of agape, says it is a word born within the bosom of revealed religion. Heathen writers do not use it at all, their nearest approach to it being philanthropia or philadelphia--the love betweeen those of the same blood. Love in the heart of man is the offspring of the love of God. Only the regenerated heart can truly love as God loves; to this higher form of love the unregenerate can lay no claim (1 Joh 4:7,19,21; 2:7-11; 3:10; 4:11 f). The regenerate man is able to see his fellow-man as God sees him, value him as God values him, not so much because of what he is by reason of his sin and unloveliness, but because of what, through Christ, he may become; he sees man's intrinsic worth and possibility in Christ (2Co 5:14-17). This love is also created in the heart of man by the Holy Ghost (Ro 5:5), and is a fruit of the Spirit (Ga 5:22). It is also stimulated by the example of the Lord Jesus Christ, who, more than anyone else, manifested to the world the spirit and nature of true love (Joh 13:34; 15:12; Ga 2:20; Eph 5:25-27; 1 Joh 4:9 f).

2. Objects of Man's Love:

God must be the first and supreme object of man's love; He must be loved with all the heart, mind, soul and strength (Mt 22:37 f; Mr 12:29-34). In this last passage the exhortation to supreme love to God is connected with the doctrine of the unity of God (De 6:4 f)--inasmuch as the Divine Being is one and indivisible, so must our love to Him be undivided. Our love to God is shown in the keeping of His commandments (Ex 20:6; 1 Joh 5:3; 2 Joh 1:6). Love is here set forth as more than a mere affection or sentiment; it is something that manifests itself, not only in obedience to known Divine commands, but also in a protecting and defense of them, and a seeking to know more and more of the will of God in order to express love for God in further obedience (compare De 10:12). Those who love God will hate evil and all forms of worldliness, as expressed in the avoidance of the lust of the eyes, the lust of the flesh and the pride of life (Ps 97:10; 1 Joh 2:15-17). Whatever there may be in his surroundings that would draw the soul away from God and righteousness, that the child of God will avoid. Christ, being God, also claims the first place in our affections. He is to be chosen before father or mother, parent, or child, brother or sister, or friend (Mt 10:35-38; Lu 14:26). The word "hate" in these passages does not mean to hate in the sense in which we use the word today. It is used in the sense in which Jacob is said to have "hated" Leah (Ge 29:31), that is, he loved her less than Rachel; "He loved also Rachel more than Leah" (Ge 29:30). To love Christ supremely is the test of true discipleship (Lu 14:26), and is an unfailing mark of the elect (1Pe 1:8). We prove that we are really God's children by thus loving His Son (Joh 8:42). Absence of such love means, finally, eternal separation (1Co 16:22).

Man must love his fellow-man also. Love for the brotherhood is a natural consequence of the love of the fatherhood; for "In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother" (1 Joh 3:10). For a man to say "I love God" and yet hate his fellowman is to brand himself as "a liar" (1 Joh 4:20); "He that loveth not his brother whom he hath seen, cannot love God whom he hath not seen" (1 Joh 4:20); he that loveth God will love his brother also (1 Joh 4:21). The degree in which we are to love our fellow-man is "as thyself" (Mt 22:39), according to the strict observance of law. Christ set before His followers a much higher example than that, however. According to the teaching of Jesus we are to supersede this standard: "A new commandment I give unto you, that ye love one another; even as I have loved you, that ye also love one another" (Joh 13:34). The exhibition of love of this character toward our fellow-man is the badge of true discipleship. It may be called the sum total of our duty toward our fellow-man, for "Love worketh no ill to his neighbor: love therefore is the fulfillment of the law"; "for he that loveth his neighbor hath fulfilled the law" (Ro 13:8,10). The qualities which should characterize the love which we are to manifest toward our fellow-men are beautifully set forth in 1Co 13. It is patient and without envy; it is not proud or self-elated, neither does it behave discourteously; it does not cherish evil, but keeps good account of the good; it rejoices not at the downfall of an enemy or competitor, but gladly hails his success; it is hopeful, trustful and forbearing--for such there is no law, for they need none; they have fulfilled the law.

Nor should it be overlooked that our Lord commanded His children to love their enemies, those who spoke evil of them, and despitefully used them (Mt 5:43-48). They were not to render evil for evil, but contrariwise, blessing. The love of the disciple of Christ must manifest itself in supplying the necessities, not of our friends only (1 Joh 3:16-18), but also of our enemies (Ro 12:20 f).

Our love should be "without hypocrisy" (Ro 12:9); there should be no pretense about it; it should not be a thing of mere word or tongue, but a real experience manifesting itself in deed and truth (1 Joh 3:18). True love will find its expression in service to man: "Through love be servants one to another" (Ga 5:13). What more wonderful illustration can be found of ministering love than that set forth by our Lord in the ministry of foot-washing as found in Joh 13? Love bears the infirmities of the weak, does not please itself, but seeks the welfare of others (Ro 15:1-3; Php 2:21; Ga 6:2; 1Co 10:24); it surrenders things which may be innocent in themselves but which nevertheless may become a stumbling-block to others (Ro 14:15,21); it gladly forgives injuries (Eph 4:32), and gives the place of honor to another (Ro 12:10). What, then, is more vital than to possess such love? It is the fulfillment of the royal law (Jas 2:8), and is to be put above everything else (Col 3:14); it is the binder that holds all the other graces of the Christian life in place (Col 3:14); by the possession of such love we know that we have passed from death unto life (1 Joh 3:14), and it is the supreme test of our abiding in God and God in us (1 Joh 4:12,16).

William Evans

Definition

The term “beloved” is an expression of affection that describes someone who is loved and dear to someone else.

• The term “beloved” literally means “loved (one)” or “(who is) loved.”
• God refers to Jesus as his “beloved Son.”
• In their letters to Christian churches, the apostles frequently address their fellow believers as “beloved.”

Translation Suggestions

• This term could also be translated as “loved” or “loved one” or “well-loved,” or “very dear.”
• In the context of talking about a close friend, this could be translated as “my dear friend” or “my close friend.” In English it is natural to say “my dear friend, Paul” or “Paul, who is my dear friend.” Other languages may find it more natural to order this in a different way.
• Note that the word “beloved” comes from the word for God’s love, which is unconditional, unselfish, and sacrificial.

(See also: love)

Bible References

• 1 Corinthians 4:14
• 1 John 3:2
• 1 John 4:7
• Mark 1:11
• Mark 12:6
• Revelation 20:9
• Romans 16:8
• Song of Songs 1:14

Word Data

• Strong’s: H0157, H1730, H2532, H3033, H3039, H4261, G00250, G00270, G52070

Definition

To love another person is to care for that person and do things that will benefit him. There are different meanings for “love” some languages may express using different words:

1. The kind of love that comes from God is focused on the good of others even when it does not benefit oneself. This kind of love cares for others, no matter what they do. God himself is love and is the source of true love.

• Jesus showed this kind of love by sacrificing his life in order to rescue us from sin and death. He also taught his followers to love others sacrificially.
• When people love others with this kind of love, they act in ways that show they are thinking of what will cause the others to thrive. This kind of love especially includes forgiving others.
• In the ULT, the word “love” refers to this kind of sacrificial love, unless a Translation Note indicates a different meaning.

1. Another word in the New Testament refers to brotherly love, or love for a friend or family member.

• This term refers to natural human love between friends or relatives.
• The term can also be used in such contexts as, “They love to sit in the most important seats at a banquet.” This means that they “like very much” or “greatly desire” to do that.

1. The word “love” can also refer to romantic love between a man and a woman.

Translation Suggestions

• Unless indicated otherwise in a Translation Note, the word “love” in the ULT refers to the kind of sacrificial love that comes from God.
• Some languages may have a special word for the kind of unselfish, sacrificial love that God has. Ways to translate this might include, “devoted, faithful caring” or “care for unselfishly” or “love from God.” Make sure that the word used to translate God’s love can include giving up one’s own interests to benefit others and loving others no matter what they do.
• Sometimes the English word “love” describes the deep caring that people have for friends and family members. Some languages might translate this with a word or phrase that means “like very much” or “care for” or “have strong affection for.”
• In contexts where the word “love” is used to express a strong preference for something, this could be translated by “strongly prefer” or “like very much” or “greatly desire.”
• Some languages may also have a separate word that refers to romantic or sexual love between a husband and wife.
• Many languages must express “love” as an action. So for example, they might translate “love is patient, love is kind” as, “when a person loves someone, he is patient with him and kind to him.”

(See also: covenant, death, sacrifice, save, sin)

Bible References

• 1 Corinthians 13:7
• 1 John 3:2
• 1 Thessalonians 4:10
• Galatians 5:23
• Genesis 29:18
• Isaiah 56:6
• Jeremiah 2:2
• John 3:16
• Matthew 10:37
• Nehemiah 9:32-34
• Philippians 1:9
• Song of Songs 1:2

Examples from the Bible stories

• __27:2 The law expert replied that God’s law says, “Love the Lord your God with all your heart, soul, strength, and mind. And love__ your neighbor as yourself.”
• __33:8 “The thorny ground is a person who hears God’s word, but, as time passes, the cares, riches, and pleasures of life choke out his love__ for God.”
• __36:5 As Peter was talking, a bright cloud came down on top of them and a voice from the cloud said, “This is my Son whom I love__.”
• __39:10 “Everyone who loves__ the truth listens to me.”
• __47:1 She (Lydia) loved__ and worshiped God.
• __48:1 When God created the world, everything was perfect. There was no sin. Adam and Eve loved each other, and they loved__ God.
• __49:3 He (Jesus) taught that you need to love__ other people the same way you love yourself.
• __49:4 He (Jesus) also taught that you need to love God more than you love__ anything else, including your wealth.
• __49:7 Jesus taught that God loves__ sinners very much.
• __49:9 But God loved__ everyone in the world so much that he gave his only Son so that whoever believes in Jesus will not be punished for his sins, but will live with God forever.
• __49:13 God loves__ you and wants you to believe in Jesus so he can have a close relationship with you.

Word Data

• Strong’s: H0157, H0158, H0159, H0160, H2245, H2617, H2836, H3039, H4261, H5689, H5690, H5691, H7355, H7356, H7453, H7474, G00250, G00260, G53600, G53610, G53620, G53630, G53650, G53670, G53680, G53690, G53770, G53810, G53820, G53830, G53880