A Syntactical Analysis of oὖν in Papyrus 66 93 16:21, 22: η γυνη οταν τικτη λυπην εχει οτι ηλθεν η ημερα αυτης οτα δε γεννηση το παιδιον ουκετι μνημονευει της θλειψεως δια την χαραν οτι εγεννηθη ανθρωπος εις τον κοσμον και υμεις ουν νυν μεν λυπην εξεται παλιν δε οψομαι υμας και χαρησεται υμων η καρδια την χαραν υμων ουδεις ερι αφ υμων75. We must question if any of the preceding clas- sifications of οὖν explain this occurrence well. It is inferential, drawing an inference from the previous sentence, but it is not interrogative or conclusive. Also, a deductive use is not fitting as the disciples’ state of pain and joy cannot be deduced directly from the story of the woman. This forces us to explore other explanations for the use of οὖν, and the best explanation seems to be to posit a comparative use. Because this proposal is new, I offer an additional example. 8:38 α εγω εωρακατε παρα τω πρι λαλω και ϋμεις ουν α εωρακατε παρα του πρς ποιειτε76. Here, the comparison is evi- dent, and other classifications fail to offer a fitting explanation. Few contextual clues indicate whether ποιειτε is to be inter- preted imperatively or indicatively, but the indicative is likely better77. The comparison between Jesus and his opponents is in the way that they both act in accordance with their origins. This comparison sets up the contrast between Jesus and the op- ponents because they have different origins. (3) Emphatic78 (indeed, really, of course, to be sure): οὖν is used adverbi- ally to draw attention to the phrase. This is the more prevalent use in Classical Greek especially Greek before the fourth century B.C.E., but this is far less common in New Testament Greek, and I find only one occurrence in the Gospel of John79. According to Mantey, the 75 “When a woman is in labor, she has pain because her day has come. But when she gives birth to the child, she no longer remembers the anguish because of the joy on account of the person that has been born into the world. Likewise, you too will have pain now, but you will see me again and your hearts will rejoice and no one will take your joy from you”. It should be noted that P66 is fragmented at this point, so this represents a probable reconstruction. The presence of οὖν is not disputed. See Abbott, Grammar, §2196. 76 “‘I speak what I have seen with my Father, and you, likewise, do what you have seen with your father’”. See Abbott, Grammar, §2193. 77 Jesus seems to be drawing on apocalyptic thought in which to do the actions of the father indicate that the person is the son of that father. He makes this apocalyptic compari- son explicit in 8:44-47. The indicative is better because Jesus is offering a description of his actions compared to his opponents. Moreover, Jesus’ act of speaking is in the indicative. 78 Confirmatory and Intensive are also designations of this use. 79 John 20:30; cf. Rev 3:3; See Dana - Mantey, Manual Grammar, 255.