A Syntactical Analysis of oὖν in Papyrus 66 89 54 απεκριθη ις απεκριθη ιησους 57 ειπον ουν οι ϊουδαιοι ειπον ουν οι ιουδαιοι 58 ειπεν ις60 ειπεν ιησους P66 does not produce this pattern of alternating between ἀποκρίνομαι and οὖν + λέγω rigidly. Nevertheless, the occur- rences are patterned enough to draw some conclusions. Codex Bezae is a later text than P66, and while I do not intend to com- ment on the textual relationship or lack thereof between these texts, it is remarkable how Codex Bezae produces the syntax. Codex Bezae seems to interpret καὶ λέγω (8:23, 25) and λέγω δέ (8:41) as acceptable variations of this dialogical pattern. The result of Codex Bezae’s preferences is the absence of asyndeton + λέγω except for 8:58 which concludes the dialogue. But P66 contains asyndeton + λέγω in 8:25, 42, 52, 58. Although this whole dialogue between Jesus and the “Jews” is heated, it might be possible that P66 conveys increased intensity through asyn- deton + λέγω. If this is true, the dialogue is particularly acute at vv. 25 (Jesus declares his judgment on the “Jews”), 42 (Jesus claims God is not the “Jews’” Father), 52 (“Jews” claim Jesus has a demon), and 58 (Jesus claims to exist before Abraham). Black notes that in the Gospel of Mathew, this structure can be marked. She states that especially after the beginning of Mat- thew, it “could be among the lexical and syntactical choices the Evangelist makes—not necessarily consciously, but as an intui- tive aspect of good storytelling—to adjust the flow or tempo of the narrative and to highlight significant pronouncements as the element of conflict in the Gospel builds to a climax”.61 Increased intensity may be conveyed through asyndeton + λέγω if we al- low for variation and do not demand an overly rigid pattern. Certainly there are other points of pronounced verbal exchange in this narrative, but it is not unreasonable to conclude that these are some of the sharpest retorts. We have seen that the resumptive οὖν occurs in the dialogue after an explanation by the narrator, and the responsive οὖν + λέγω functions equiva- lently to ἀποκρίνομαι (καὶ λέγω) and provides some variation. I should also note, that P66 is capable of combining ἀποκρίνομαι and οὖν62. 60 None of our manuscripts contain οὖν here. 61 Black, Conjunctions, 179-217. 62 2:18; 5:19; 7:16, 47; 9:20, 25; 12:34.