86 Trent A. Rogers c. Responsive (in turn, in response, then): οὖν indicates a response or change of speaker in dialogue43. This use is not common in Classical Greek, but does exist in the LXX44. BDAG recognizes this usage: “οὖν serves to indicate a response”45. Mantey com- ments, “I call this responsive because it is used to introduce a new speaker who responds to what another person has just said”46. In translation, “in turn” or “then” might make for smoother sentence flow than “in response”. The responsive use of οὖν is reserved for dialogues, and it always occurs in the nar- rative frame of introducing direct discourse47. The author does not feel obligated to follow a pattern slavishly, so a responsive οὖν might be followed by another responsive οὖν, δέ, or asyn- deton. Unfortunately two leaves are missing from the P66 text that include the clusters of the responsive use of οὖν in 6:28-34 although we might infer the usage based on the general agree- ment of the responsive usage in the Alexandrian texts especially Vaticanus48. 18:37, 38: ειπεν ουν αυτω ο πειλατος ουκ ουν βασιλευς ει συ απεκριθη ις και ειπεν συ λεγεις οτι βασιλευς ειμι εγω εις τουτο γεγεννημαι και εις τουτο εληλυθα εις τον κοσμον ϊνα μαρτυρησω τη αληθεια πας ο ων εκ της αληθιας ακουει μου της φωνης λεγει ουν αυτω πειλατος τι εστι αληθια49. The fi- nal occurrence of οὖν only appears in P66 which text tends 43 I realize that the term “responsive οὖν” might not convey the breadth of its func- tion because it does not in every case indicate a response to the foregoing clause. Often it indicates a simple change of the speaker in a dialogue. 44 E.g., Exod 8:6(10): ὁ δὲ εἶπεν Εἰς αὔριον. εἶπεν οὖν Ὡς εἴρηκας, ἵνα εἰδῇς ὅτι οὐκ ἔστιν ἄλλος πλὴν κυρίου (And he said, “Tomorrow”. In reply, he said, “As you have said, so that you may know that there is no other except God”). See Dana - Mantey, Grammar, 254, who note that J.A. Hartung, Lehre von den Partikeln der griechischen Sprachen (2 vols. Erlangen 1832) lists some Classical uses. Hartung, unfortunately, devotes very little attention to the use of οὖν compared to his treatment of δέ. 45 BDAG, οὖν 2.c. 46 Mantey, “Meaning”, 44. 47 1:22; 2:20; 4:33; 7:16, 47; 8:13, 19, 22, 23, 25, 39, 41; 9:10, 16, 17, 20, 25, 26; 11:12; 12:28, 29, 35; 16:17; 18:31, 37, 38, 40; 19:15. The responsive use tends to occur in the narra- tive frame of extended dialogues. 48 There are other places where the verses exist in P66 but it has favored the omission of a responsive οὖν. In 6:43, οὖν is missing from P66 and B, but is present in A and D. Also from the Alexandrian family favoring the omission is P75, but then a favors it. In 7:28, P66 prefers δέ to οὖν. Only the Alexandrian manuscripts of P66 and a* contain οὖν. P66 and B agree on the omission of οὖν in 8:42. 49 “In response Pilate asked, ‘Are you indeed a king?’ Jesus answered, ‘You say that I am a king. For this reason I was born and I have come into the world, so that I might testify to truth. Everyone who is of truth hears my voice’. In response Pilate asked, ‘What is truth’”?)