A Syntactical Analysis of oὖν in Papyrus 66 87 to prefer the responsive use. Our text begins in v. 37 with an occurrence of οὖν that indicates Pilate’s response to Jesus. Jesus responds (ἀποκρίνομαι), and then Pilate responds with λέγω + οὖν. The Gospel employs three primary frames in the extended dialogues: asyndeton + ἀποκρίνομαι (καὶ λέγω), λέγω + οὖν, and asyndeton + λέγω. I note here a tendency—something from which P66 frequently deviates—to use οὖν + λέγω to convey ἀποκρίνομαι (καί λέγω)50. Reproduced below are only the sub- jects, verbs, and particles in this dialogue of chapter 18. 29 ουν πιλατος φησιν 30 απεκριθησαν και ειπαν 31 ειπεν ουν πειλατος 31 ειπον ιουδαιοι51 Narrator Explanation 33 πειλατος ειπεν 34 απεκρινατο ις 35 απεκριθη πειλατος 36 απεκριθη ις 37 ειπεν ουν πειλατος 37 απεκριθη ις 38 λεγει ουν πειλατος In this dialogue, P66 offers a smoother transition between speak- ers than almost every other textual witness because it contains a responsive οὖν in v. 38. Over the course of this ten-verse section of dialogue, the author indicates response and change of speaker through two primary and interchangeable devices: λέγω + οὖν and ἀποκρίνομαι. This pattern of λέγω + οὖν being equivalent to ἀποκρίνομαι in the narrative frames of dialogues is one that has not been noted in previous literature on John. On account of the newness of this observation, it will be profitable to trace the pattern of λέγω + οὖν being equivalent to ἀποκρίνομαι (καὶ λέγω) through a larger section of text. For this investigation, I have chosen John 8 which begins in 8:12 in P66. Omitted are the occurrences of οὖν that appear in direct discourse as I focus 50 This pattern is not universal for John as P66 is capable of using ἀποκρίνομαι coupled with οὖν to indicate response (2:18; 5:19; 7:16, 47; 9:20, 25). It may be that P66 employs οὖν in 13:26 to maintain this pattern. See Fee, Papyrus Bodmer II, 45. 51 There is significant textual support, including Sinaiticus, for the insertion of οὖν in the second position.