GNT Diagrams John

New Testament Greek
Sentence Diagrams
As Published in BibleWorks
Nestle-Aland 28th Edition Greek Text
— John —
Complete New Testament also available
at website shown below.
Randy A. Leedy
www.NTGreekGuy.com
New Testament Greek
Sentence Diagrams
As Published in BibleWorks
by
Randy A. Leedy
— John —
Complete New Testament also available
at www.NTGreekGuy.com
Diagrams: © 2005, 2012, 2020 BibleWorks LLC,

jointly with Randy A. Leedy, 2020
Greek New Testament Text: Nestle-Aland, Novum Testamentum Graece, 28th Revised
Edition, edited by Barbara and Kurt Aland, Johannes Karavidopoulos, Carlo M. Martini,
and Bruce M. Metzger in cooperation with the Institute for New Testament Textual
Research, Münster/Westphalia, © 2012 Deutsche Bibelgesellschaft, Stuttgart. Used by
permission.
Dedication
This work is dedicated to
Mike Bushell
Michael Tan
and the hard-working staff of the former
BibleWorks,
which commissioned the creation of these diagrams.
Under the Lord’s blessing, it was a great run, brothers!

Thank you for letting me play my small part.
God is not unrighteous

to forget your work and labor of love
which you have showed toward his name
in that you have ministered to the saints.
Hebrews 6:10
Henceforth there is laid up for you, too,

a crown of righteousness,
which the Lord, the righteous judge,
shall give you at that day.
2 Timothy 4:8
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Greek New Testament Sentence Diagrams
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Copyright © 2005, 2019 Randy A. Leedy and BibleWorks, LLC

Introduction to the BibleWorks New Testament
Greek Sentence Diagrams
Documentation Package Overview

The documentation provided for the BibleWorks Greek NT sentence diagrams consists
of four documents. The first—this one—presents basic orientation to the diagrams and
the supporting documentation. The other three parts appear and the end of the
document, after the diagrams. The first of those appendixes is a primer on Greek
sentence diagramming written for Biblical Viewpoint (the former journal of the School
of Religion of Bob Jones University), the second presents a detailed description of the
diagramming policies followed in the preparation of these diagrams, and the third
presents a set of notes on grammar and diagramming issues related to specific NT
passages, in canonical order. These passage notes also appear as document comments
in the right-hand margin of the sentence diagrams themselves, but for easier searching
and to facilitate a variety of uses of that material, I have provided them in running text
form as well.
I beg the reader’s indulgence regarding my extensive use of the passive voice and
especially of the first person, in violation of ordinary conventions of academic writing.
My intention in this document is not to legislate a set of policies that must be followed
in Greek sentence diagramming but rather to describe what I actually do in my own
diagramming and what I did in these diagrams in particular. I make no claim that mine is
the only way, but I want the user of the diagrams to have available a fairly full
description of what I did and why. Legislation could easily be written in the third person,
active voice, but non-binding description of one’s own practices cannot. Please do not
construe the use of the first person as egocentric, then, but rather as implying the
reader’s liberty to deal with the matters under discussion otherwise than I have done.
About the Author

Assuming that I may continue to write in the first person, I identify myself as a native of
Mansfield, Ohio, a graduate of Dalton High School (Dalton, Georgia, 1978) and Bob
Jones University (Greenville, SC), where I earned the B.A. in Bible in 1982, M.A. in Bible
in 1984, and Ph.D. in New Testament Interpretation in 1991. Beginning in 1982 I served
at Bob Jones University as a Graduate Assistant teaching Greek, a supervisor in the J. S.
Mack Library, a Bible curriculum writer for the Bob Jones University Press, and, from
Prepared exclusively for PHILLIP JAMES LEBSACK Transaction: 0133565536

1994 until 2019, as Professor of New Testament in the Bob Jones University Seminary. I
have also been privileged to serve local churches in the roles of Sunday School teacher,
visitation director, elder, assistant pastor, and pastor. I am married to the former Katie
Rymer, of Westerville, Ohio, and God has blessed us with three children (Diana,
Benjamin, and Daniel) and, so far, two children in-law and five grandchildren.
Since it is not possible to do the kind of work represented by these diagrams from a
presuppositional vacuum, I wish to inform the reader of the theological persuasion with
which I approach my work. I understand that many users of the diagrams will not share
this persuasion, and the discussions included in this document do not engage in arm-
twisting. Those who disagree with me will nevertheless want to know where I stand so
that they may take that stance into account as they make whatever use of this work
they may.
I locate myself firmly within the Fundamentalist branch of Protestant Christianity,

intending Fundamentalist in its classic sense when it was coined in early 1900s. Based
on the Bible’s statement about itself, I believe that the sixty-six canonical books of
scripture are God’s authoritative Word, given originally by a miraculous and
unexplainable process by which God spoke through the human authors in such a way
that their words are His words, completely infallible and inerrant in every particular,
though subject to misunderstanding and imperfect transmission resulting from the
fallibility of those who have handled them subsequently to the original writing, whom
God did not see fit to continue to protect from all error by an ongoing miracle.
In the reading and study of those books I subscribe to the grammatical-historical school
of interpretation, and I believe that God has equipped humanity with tools allowing the
careful, honest reader to discern the author’s original intention with an accuracy
sufficient to allow him to grasp all necessary details of the intended message. Thus
these sentence diagrams are not an exercise in laying out “what this passage
communicates to me” but rather “what the author’s words indicate that he intended.”
Of course I am not able to eliminate my own subjectivity as an interpreter; I cannot find
that God has provided any means by which I can succeed in doing so. But I am
constantly doing my best to find the most objective possible bases on which to choose
among the various options for construing the grammar. It is a subtle but important
difference whether one is looking for the understanding that most pleases him or for
that which commends itself as most likely what the author intended. The latter is my
goal, though I am certain that even my best efforts will fall short of complete success.
However, I am aware of no better goal toward which to strive than that of discovering
the author’s original intent, nor am I aware of any approach better suited to achieve
that goal than the presuppositions and methods reflected in the work presented here.

History of the Diagrams
As might be expected, the history of these sentence diagrams is somewhat complex.
The early years of my teaching career (mid-1980s) coincided with developments in
computer technology that were exciting for students of the original languages of
scripture. Using the early font editor program for the Macintosh, a colleague of mine
devised a Hebrew font and I devised a Greek font that were used by many at Bob Jones
University for a number of years. In the late 1980s I switched from the Mac to the PC in
order to use Gramcord (www.Gramcord.org) for my doctoral dissertation. From
descriptions I had read, I was hoping that Gramcord would allow me to perform
searches in which syntactical connections (such as subject-verb) could serve as search
criteria. I was disappointed to find that the only search criteria available were those
related to forms, lemmas, parsing details, and word order. I ended up having to create
my own database of syntactical connections (limited to those I had singled out for study)
for the epistle to the Hebrews, which was the focus of my dissertation work.
A few years passed between the completion of my dissertation and my beginning to

teach Seminary-level Greek, during which time Logos Bible Software and BibleWorks
came onto the scene. The advertisements made it clear enough that I needed to acquire
one of these programs, but the prices prohibited the acquisition of both. After some
weeks of praying for some form of guidance about which I should purchase, I woke up
one morning with a thought: I could get review copies of both programs in order to
write a significant article comparing the two for Biblical Viewpoint, which at that time
was the journal of Bob Jones University’s School of Religion and Seminary. The plan
worked to perfection, and I was able to get both programs free of charge, learn their
capabilities, and then offer the public the fruit of my comparison. An electronic version
of that review received fairly wide distribution in the mid- to late 1990s.
Anyone who has worked with complex software in any depth at all has experienced the
reality that some functions do not work, some work incorrectly, and some functions that
would be helpful are not provided. And where there is data, there are errors! So in the
process of developing that review, I ended up in rather extensive correspondence with
both Logos and BibleWorks. In the course of that correspondence, I voiced my desire for
what I had always wanted: a searchable syntax database of the Greek New Testament. I
knew that a perfect database was unattainable (since syntax is subject to ambiguity and
individual interpretation), but I hoped that something could come into existence that
would prove much better than nothing.

When BibleWorks added a sentence diagramming environment (in version 4 or 5, as I
recall), it seemed natural to them to follow up with the development of a set of
sentence diagrams for the whole Greek New Testament. Mike Bushell, owner of the
company, asked me whether I was interested in the project. I had never diagrammed
seriously, but the plan was exciting to me: the diagramming symbols would have
metadata attached that would allow the eventual development of a search engine that
could locate grammatical constructions independently of the Greek words involved or
their order in the sentence.
When a sabbatical from teaching proved untenable, I undertook the project on a part-
time basis beginning in the summer of 2004 and extending through the end of the
summer of 2006. Over that period of two school years and three summers, I spent
about 2,000 hours preparing about 2,000 pages of diagrams and associated annotations,
which numbered a little over 1,000. BibleWorks published this work in stages, beginning
with the Pauline Epistles. Upon its completion, the package was peer-reviewed by
Rodney Decker (now with the Lord but whose website www.NTResources.com
continues to be helpful to many) and received his strong approval.
The search engine for the diagrams still awaits development. For the sake of any who
may consider taking up that task based on the BibleWorks diagram files, I will provide a
little technical detail. Those files with their metadata are actually just text files
compressed with GZip. All that is needed to make them readable is to change the file
extension from .dgm to .gz and then GUnzip them. Of course much of the information
there is meaningless apart from an understanding of the information structure involved
in the programming environment of the BibleWorks diagramming module. Personnel of
the former BibleWorks have expressed some optimism that these files would prove
decipherable to an experienced programmer. Anyone wishing to pursue possible
development of a search engine is welcome to contact me for discussion.
Since that time, a few corrections to diagrams and notes have taken place, but no large-
scale revision. I continue to come across occasional errors, but only rarely, and I receive
very little corrective input from users.
Upon the publication of Nestle-Aland’s 28th edition, the diagrams were revised from
their original NA27 text to implement the textual changes made in the new edition,
which were limited to the General Epistles. I also ran an electronic document
comparison of the 27th and 28th editions in search of any changes in punctuation or
capitalization that might affect the diagrams or notes and implemented the very few
revisions required.
At this point I envision no large-scale future revisions, though I do not absolutely rule
out that possibility. The one most attractive prospect for revision would be to change

the textual base to something royalty-free, but that job will be big enough to be
daunting, and the value of supporting the work of the German Bible Society (copyright
owner of the Nestle-Aland text) through the royalty payments greatly mollifies their
sting.
Orientation to the Diagrams

Preliminary Discussions
The first objection that came to mind when I began to contemplate drawing sentence
diagrams for the whole Greek NT was that it seemed perhaps unwise to offer the public
a work that could easily give the appearance of claiming to say the last word on matters
of the basic syntax of the sentences of the Greek NT. Would users of the diagrams
attach more authority to them than is warranted? Or would they wonder whether
perhaps I were claiming unwarranted authority for them myself? I was able to put that
concern to rest when I realized that every prospective commentator faces the same
concern, and every student of scripture is thankful that the commentators have
ventured forth in spite of such misgivings. The commentator has the advantage of
communicating in a form that makes it easy for him to express his uncertainties and
reservations, but he would be a tedious commentator who did so constantly. A writer
must be able to express his understanding simply, with an expectation that the reader
will understand that he claims no Sinaitic authority for his work.
So let it be understood from the outset that these diagrams are offered as nothing more
(or less!) than the fruit of one man’s wrestling with the syntax of the Greek NT from the
vantage point of some experience in its study and teaching. Further, though they have
existed for almost fifteen years now, they remain in essentially their first draft, having
received only limited correction. Only time will tell to what extent they will eventually
be revised, whether by me or by others. One thing is certain: the diagrams are
imperfect, and despite the efforts that have been invested in accuracy, there no doubt
remain outright errors needing correction and weaknesses needing strengthened. With
the conviction that one ought not to let his inability to say something he considers
definitive muzzle him from saying something he considers legitimate, I have sent this
work forth in hope that it will prove adequate and may perhaps even find a lasting place
among the reference sources valued by students of the Greek New Testament.
Whether the work will prove to have any lasting value depends in part upon the fate of
traditional approaches to grammar among Biblical exegetes of the future. Current
thought is raising rather serious questions about the validity of traditional grammar.
While I think it is highly likely that grammarians may often have fancied their systems

more definitive than they actually are, it is not at all clear to me that newer approaches
that dismiss a great deal of traditional grammar will produce overall improvement in the
process by which language is analyzed for the sake of discerning meaning.
Better, it seems to me, is to recognize that language simply does not submit itself to as
rigid a classification scheme as careful students might wish, and to retain what appears
to be a valid core of traditional grammatical understanding while loosening up around
the edges for more flexibility than previous generations of students may have
recognized. It is hard for me to imagine that analysis along the lines of “this noun is the
subject of this verb” or “this adverb modifies this infinitive” will ever become outmoded.
Unfashionable, I can well imagine, but I doubt that it will superseded by some
completely different approach that will yield more objectively verifiable exegetical fruit.
If it does, traditionally drawn diagrams like these will deserve their ensuing death, and
the wise will not lament their passing. It will be enough if such diagrams have served
their own generation by the will of God (cf. Acts 13:36).
So, although the relatively recent resurgence in traditional sentence diagramming as an

exegetical exercise has met with disrespect in some quarters, those who have combined
to produce these diagrams make no apology for this kind of work, believing that it
reflects the soundest approach to the syntactical aspect of grammatical-historical
interpretation currently known. The fact that a map of Yosemite National Park, for
example, is a poor substitute for an actual visit to the park does not undermine the
value of the map for its appropriate purposes. Would be we be better off today if all
prospective cartographers in past generations had decided to draw no maps for fear
that their work might prove imperfect or inadequate? Certainly traditional diagramming
can be faulted at numerous points. But until a superior alternative for mapping out
human speech arises and proves itself, let us continue to value traditional diagramming
for its merits while recognizing its defects to the extent that we are aware of them and
correcting them to the extent that we are able.
A note of caution against excessively simplistic use of the diagrams is warranted.

Everyone realizes that recent decades have seen an explosion of the quantity of
information accessible to the average person, mostly by electronic means. It is easy to
mistake the availability of information for the solution to a problem. In the medical
realm, for example, one may be able to find information about personal health issues.
But seeing words and pictures about solving medical problems is obviously not at all the
same as being healthy. Most, of course, are not especially interested in the information
for its own sake; what they really want is health. The information is a means to the end,
not the end itself. Similarly, a Bible student who pursues the exegesis of the Biblical text
in the original or modern languages has an interest in the lexicography and grammar of
those languages, not as ends in themselves but as means to the end of confidence about

the valid meaning or meanings of the text. When we understand that information is a
means and not an end, we are in a position to see clearly that no less critical to a
successful outcome than the suitability of the means is the skill with which the various
means are employed. The most accurate information and the most expensive medical
instrumentation are of no use—indeed they may prove damaging—to a practitioner
unable to use those means properly.
Let us consider another illustration that provides a closer parallel to sentence

diagramming. Imagine a television breaking down in the year 1970, when such items
were usually repaired rather than discarded. When the owner takes the TV to a repair
shop, he assumes that the technician will have not one but two major things that he, the
owner, lacks: not only information but also understanding about how the TV is supposed
to work. The fact, however, that the average person now has access to most of the
information that experts in any field rely upon does not constitute ordinary people
experts in any field, regardless of how some may fancy themselves so. Information may
be at our fingertips, but understanding remains an expensive and often elusive
commodity. Online access to technical service manuals and schematic diagrams for a
malfunctioning device will not allow an unskilled person to succeed in repairing it.
A repairman, of course, has an objective criterion by which to measure success: is he

able to return the device to operational condition? If so, he has found a valid (though
not necessarily the best) solution to the problem; if not, he must admit failure. But the
case of the Bible student is different: the criteria by which to measure success in
discovering valid meaning are not so simple or objective. For any given text he or she
may formulate a meaning that is personally acceptable, producing a feeling of success.
But is one’s own satisfaction an adequate gauge of validity in interpretation? If that
interpreter were then to consult half a dozen commentaries on the passage, all of whom
agreed on a different meaning, would he or she remain satisfied with that initial
understanding? Surely it would not be commendable “workmanship” for the interpreter
in such a case to maintain his or her own interpretation on no surer basis than that it is
personally satisfying.
At this point our discussion teeters on the brink of the seemingly bottomless chasm of
Hermeneutics. So suffice it to warn that owning a set of sentence diagrams for the
whole Greek New Testament does not equate to having access to the correct meaning
of every New Testament sentence! Looking at a sentence diagram no more guarantees a
correct solution to an interpretative problem than looking at a schematic diagram
guarantees a correct solution to an electronic problem. Just as a schematic diagram is of
great value to a trained repair technician, a sentence diagram can be of great value to a
trained exegete looking for confirmation or correction of his current understanding or to
a promising student looking to enlarge his or her mastery of the syntax of the Greek

New Testament. The value of the diagrams for any user will correspond to the extent of
that user’s understanding of the grammatical matters which the diagrams map out.
As the author of the diagrams, I feel little anxiety over those who will find them opaque
and dismiss them with the “Greek to me!” retort. They are none the worse for their
attempt. The anxiety I feel is over any who may unskillfully use the diagrams to
formulate misunderstandings of various texts, gaining misguided confidence that they
have unlocked correct meaning from the Greek text when in fact they have done
nothing of the sort. The owner of a web site posting instructions for surgical procedures
without clear disclaimers warning against misuse of the information by untrained
persons would almost certainly be held legally liable for deaths resulting from home
surgeries performed by those wanting the benefits of professional medical care without
the associated costs. And we can be sure that the motivation behind labels that a few
decades ago began to appear on electrical devices warning against do-it-yourself repair
is legal protection, not altruism. Fortunately, misusers of Greek sentence diagrams are
not likely to experience dire consequences. While systemic misinterpretation of God’s
Word can indeed cause or contribute to eternal death, it is highly unlikely that the use
or non-use of Greek NT sentence diagrams will produce or prevent that condition. So by
all means, I want to encourage, not discourage the use of the diagrams!
Lesser problems, however, can certainly result from even well-intentioned

misinterpretation, and I hope that users of these diagrams will be wary of the tendency
to attribute too much validity to interpretations that cross their minds while reading
them. What you are thinking may not be at all what I intended my diagram to
communicate, and what I intended may not be at all what the author of the text
intended! So please accept a caution against assuming that any idea about the meaning
of a Biblical passage formulated while looking at Greek or Hebrew words or at legitimate
information about them must automatically be correct. The best criteria by which to
evaluate an interpretation, outside the primary grammatical and historical data of
scripture itself, remains the community of faithful interpreters available in the form of
careful and accurate translations and commentaries, varied as they may be. I have
gratefully depended on many of them (especially the translators) as I diagrammed. My
conscious dependence has been great; my unconscious dependence has probably been
much greater.
It is my hope and prayer that these diagrams will be of service especially to those well
embarked on the journey toward mastery of the grammatical aspects of the exegesis of
the Greek New Testament and that those who are not yet prepared to make proper use
of them will find in them not a stumbling block but rather an impetus toward the studies
necessary for commendable exegesis of scripture.

References used in producing the work
The grammatical understanding that is the backbone of the diagrams is the product of
something over 25 years of personal study and teaching of NT Greek with an eye to
grammatical detail, developed in substantial degree under the tutelage of my major
Greek professor at Bob Jones University, Samuel Schnaiter. Other teachers and writers
who have contributed to that study are numerous and untraceable, though all the major
reference sources are included.
One can diagram hardly a verse without encountering some expression that might be
construed more than one way. In the vast majority of these cases I have simply
diagrammed as consistently as possible according to my own understanding rather than
extending the time and expense of the work by chases through the literature that often
would have proven unfruitful anyway.
This is not to say, however, that I diagrammed entirely out of my own head. The key
reference sources used in selecting among various options for construing the grammar
are BDAG (A Greek-English Lexicon of the New Testament and Other Early Christian
Literature, third edition [2000], by Bauer, Danker, Arndt, and Gingrich) and the body of
English versions. Readers who regularly consult the notes will also find frequent
reference to A. T. Robertson’s Word Pictures in the Greek New Testament. If this
dependence upon a rather badly dated reference work appears puzzling, please
remember that I originally drew these diagrams for inclusion in the BibleWorks Bible
software package, and Robertson’s work was the best grammatical commentary for the
whole New Testament available to every BibleWorks user. I used it heavily because,
though dated it is still respected, and I wanted users to be able to retrace my steps as
easily as possible.
BDAG is generally given priority; a very strong consensus of versions was required to
overrule it. However, I did not rigidly follow a hierarchical scheme of dependence upon
others. Here and there I struck out on my own, and I occasionally I let my own
inclinations determine whether I would follow BDAG or a particular group of versions. I
believe it is true that in every case where I consciously diagrammed contrary to both
BDAG and the versions, I included a note on what I had done and why.
I am aware of the existence of NT Greek sentence diagrams prepared by Gerhard Raske.

Before beginning my own work, I perused his web site and reviewed the samples posted
there. I commend him for his gargantuan labors and for the amount of data he has
managed to pack into his diagrams. In the samples I reviewed, however, I found some
places where I felt his diagrams did not accurately capture the nature of the Greek

constructions. So I do not believe my diagrams represent a pointless duplication of
labor. In order to avoid any accidental plagiarism, at no point in the process of
producing these diagrams did I consult Raske’s work in any way. In fact, the only other
diagrams I consulted at all are those on Colossians drawn by John Grassmick, whose
work and my use of it receive attention in the presentation of diagramming policies in
the back matter of this publication. Further, since the initial publication of these
diagrams in BibleWorks, Accordance Bible Software has also published a similar set. To
the extent that I have examined them, they appear well done; I will leave the judgment
about comparative quality to others. Wise exegetes eagerly compare multiple versions
and commentaries, and it is encouraging to see a variety of diagram packages now
available for comparison as well.
Comments on consistency and completeness
I have attempted to diagram consistently across the whole New Testament.

Consistency, however, is much more easily named as a virtue than accomplished as a
fact. For example, the indirect object has a separate diagramming symbol from an
adverbial modifier. On what basis does one determine whether a given dative noun is an
indirect object or an adverbial dative? The basic rule of thumb is obvious: transitive
verbs take objects, direct and indirect. But occasionally the dative with a transitive verb
seems clearly to express a person advantaged or disadvantaged by the action rather
than someone indirectly acted upon. Take the example of the verb ποιέω. In Mark 5:19,
Jesus instructs the former demoniac to tell his family what He had done for him (ὅσα ὁ
κύριός σοι πεποίηκεν). While the adverbial idea of personal interest certainly fits the
context, the indirect object construction works equally well (Jesus performed the action
of doing directly upon the “things” [ὅσα] and indirectly upon the man) and therefore
might be chosen on the basis that ποιέω is transitive. But come to Mark 6:12, where
Herod made (ποιέω) a feast for his important men, who are expressed in the dative. In
this context I cannot bring myself to see those men as being indirectly acted upon, so I
feel compelled to diagram the dative on the adverb symbol. Luke 7:5 (τὴν συναγωγὴν
αὐτὸς ᾠκοδόµησεν ἡµῖν) seems clearly to require an adverbial connection to a transitive
verb, unless one wishes to be quite broad in his understanding of what an object is.
But once I have introduced the possibility of using the adverb rather than the indirect
object for a transitive verb, on what basis will I decide which to use in any given case?
And, for that matter, how do I determine reliably in every case whether or not a verb is
transitive? Since absolute consistency is at best highly elusive and probably
unattainable, I have simply tried to be as consistent as possible without greatly vexing
myself over the matter. I have often revised earlier diagrams in light of criteria
developed through the process of exposure to variety of usage over the course of the

work. Undoubtedly some resolvable inconsistency remains, despite my best intentions
and efforts, and I will be grateful for feedback that helps me identify and eliminate it in
any future revisions of the work.
I often found it impossible to diagram every thought connection within a sentence.

Must every pronoun be connected to its antecedent? How could that connection be
made when, for example, Paul says διὰ τοῦτο, where τοῦτο refers to a whole paragraph
of argumentation? Luke 4:23 exemplifies another kind of difficulty, where Jesus said
that He knew the people wanted Him to do “here, in your home town,” the things they
had heard of His doing elsewhere. The two adverbial elements modify “do,” but they
also equate to one another: “here” refers to the same place as “in your home town.”
The phrase “in your home town” can be diagrammed as adverbial to “do” or as
appositional to “here,” but not both, at least not within ordinary diagramming
conventions. In such cases I diagrammed what seemed to me to be the most important
connection, which in this case I deemed to be the adverbial one.
Similarly, sometimes a negative adverb introduces a question and signals whether the
expected answer is positive or negative. Theoretically the word could be divided into
two parts, the negative introducing the sentence and the rest of the word modifying the
verb. This approach might work with some words but how would it work, for example,
with οὐδέποτε in Matthew 21:16? Surely δέποτε cannot be diagrammed as a Greek
adverb! Should the word be divided into all three of its parts, in order to be able at least
to work with real Greek words? Or should the introductory negative in this case be οὐδέ
rather than οὐ? And even if there were an obviously valid way to parcel out the pieces,
by diagramming the negative as introductory to the sentence we would still lose the fact
that it does contribute to the meaning of the adverb; it does not solely signal the
expected answer. So the sentence diagrams should not be expected to account for
every traceable thought connection within the syntax.
Enough; probably more than enough! Extensive development of the policies followed in
the development of these diagrams appears in the “Policies” appendix in the back
matter. So on, now, to the diagrams!

Joh 1:1 o` lo,goj h=n
evn avrch/|
kai,
o` lo,goj h=n
pro,j to.n qeo,n

kai,
o` lo,goj h=n qeo,j
Joh 1:2 ou-toj h=n
evn avrch/| pro,j to.n qeo,n
Joh 1:3a pa,nta evge,neto
kai, diV auvtou/
e[n evge,neto
ouvde, cwri,j auvtou/
Joh 1:3b-5 (X) h=n zwh, o[ ge,gonen
evn auvtw/|
kai,
h` zwh, h=n to. fw/j
tw/n avnqrw,pwn
kai,
to. fw/j fai,nei
evn th/| skoti,a|

kai,
h` skoti,a kate,laben auvto,
ouv

Joh 1:6-7 a;nqrwpoj evge,neto
avpestalme,noj
para, qeou/
VIwa,nnhj o;noma $h=n%

auvtw/|
ou-toj h=lqen
eivj marturi,an i[na

(X) marturh,sh|
peri, tou/ fwto,j

i[na
Joh 1:8 pa,ntej pisteu,swsin
h=n to. fw/j
diV auvtou/
evkei/noj ouvk
avllV
(X)
i[na
(X) marturh,sh|
peri, tou/ fwto,j
Joh 1:9 (X) h=n to. fw/j o[ fwti,zei a;nqrwpon

to. avlhqino,n evrco,menon pa,nta
h=n eivj to.n ko,smon

Joh 1:10 (X)
evn tw/| ko,smw|

kai,
o` ko,smoj evge,neto
diV auvtou/
kai,
o` ko,smoj e;gnw auvto,n

ouvk
Joh 1:11 (X) h=lqen
eivj ta. i;dia

kai,
oi` i;dioi pare,labon auvto,n
ouv

Joh 1:12-13 de,
(X) e;dwken evxousi,an
auvtoi/j gene,sqai te,kna

qeou/
o[soi e;labon auvto,n toi/j pisteu,ousin
eivj to. o;noma

auvtou/
oi[ evgennh,qhsan evx ai`ma,twn
ouvde,
evk qelh,matoj
sarko,j
ouvde,
ouvk evk qelh,matoj
avllV
avndro,j
evk qeou/
Joh 1:14 kai, evge,neto sa.rx
o` lo,goj kai,
evskh,nwsen
evn h`mi/n
kai,
(X) evqeasa,meqa th.n do,xan do,xan
auvtou/ w`j
$do,xa% (X)
monogenou/j
$o` lo,goj% $h=n% plh,rhj ca,ritoj
para, patro,j
kai,
avlhqei,aj

marturei/
Joh 1:15
VIwa,nnhj kai, peri, auvtou/
ke,kragen
le,gwn
ou-toj h=n (X)
(X) ei=pon
o` evrco,menoj o[n
ovpi,sw mou
ge,gonen
e;mprosqen mou o[ti

(X) h=n prw/toj
mou
Joh 1:16-17 o[ti (X)
evk tou/ plhrw,matoj

h`mei/j evla,bomen
kai,
auvtou/
pa,ntej
ca,rin
avnti, ca,ritoj
o[ti o` no,moj evdo,qh
dia, Mwu?se,wj
h` ca,rij
kai, evge,neto
h` avlh,qeia dia, VIhsou/ Cristou/
Joh 1:18 ouvdei,j e`w,raken qeo,n

pw,pote
qeo,j
monogenh,j o` w;n
eivj to.n ko,lpon

evkei/noj evxhgh,sato
tou/ patro,j

Joh 1:19 kai,
h` marturi,a evstin au[th

ièrei/j
tou/ VIwa,nnou o[te
oi` VIoudai/oi avpe,steilan kai,
Îpro,j auvto,nÐ Leui,taj
i[na evx ~Ierosolu,mwn

(X) evrwth,swsin auvto,n
su. ei= ti,j
Joh 1:20 kai, w`molo,ghsen
kai,
hvrnh,sato
(X)
kai, ouvk
w`molo,ghsen
o[ti
evgw, eivmi, o` cristo,j
ouvk
Joh 1:21 kai,

ou=n kai,
(X) hvrw,thsan auvto,n
(X) (X) ti, (X) le,gei
(X) eivmi,
su, ei= VHli,aj
ouvk
kai,
su, ei= o` profh,thj (X) avpekri,qh
(X) $eivmi,%
ouv
Joh 1:22 ou=n (X) ei= ti,j
(X) ei=pan
(X) (X)
auvtw/|
i[na
(X) dw/men avpo,krisin
toi/j pe,myasin h`ma/j

(X) le,geij ti,
peri, seautou/

Joh 1:23 (X) e;fh
evgw, (X) fwnh,

bow/ntoj
evn th/| evrh,mw|

(X) euvqu,nate th.n o`do,n
kaqw,j
kuri,ou
o` profh,thj VHsai<aj ei=pen
Joh 1:24 kai,
(X) h=san avpestalme,noi
evk tw/n Farisai,wn
Joh 1:25 kai, hvrw,thsan auvto,n
(X) kai,
ei=pan ou=n
auvtw/| (X) bapti,zeij

ti, o` cristo,j
ouvk
eiv ouvde,
su, ei=
VHli,aj
Joh 1:26-27 o` VIwa,nnhj avpekri,qh
ouvde,
auvtoi/j le,gwn o` profh,thj
evgw, bapti,zw
o` evrco,menoj evn u[dati
ovpi,sw mou
(X) e[sthken u`mei/j oi;date o[n
me,soj ouvk
Îevgw,Ð eivmi, a;xioj u`mw/n
ouvk ou- i[na

(X) lu,sw to.n i`ma,nta
auvtou/ tou/ u`podh,matoj

Joh 1:28 tau/ta evge,neto
evn Bhqani,a|
pe,ran tou/ VIorda,nou o[pou

o` VIwa,nnhj h=n bapti,zwn
Joh 1:29 to.n VIhsou/n evrco,menon

ble,pei
pro,j auvto,n
(X) th/| evpau,rion
kai,
le,gei
i;de
o` avmno,j (X)
tou/ qeou/
o` ai;rwn th.n a`marti,an

tou/ ko,smou
Joh 1:30 ou-toj evstin (X) evgw, ei=pon
u`pe,r ou-
avnh,r e;rcetai
ovpi,sw mou
o[j ge,gonen
e;mprosqen mou
o[ti
Joh 1:31 kai, evgw, h;|dein auvto,n (X) h=n prw/toj
ouvk mou
avllV
evgw, h=lqon
i[na bapti,zwn
dia, tou/to (X) fanerwqh/|
evn u[dati
tw/| VIsrah,l
Joh 1:32 kai,
VIwa,nnhj evmartu,rhsen
to. pneu/ma katabai/non
le,gwn
teqe,amai evx ouvranou/
(X)
o[ti w`j
kai, $o;n% peristera,n
(X) e;meinen
evpV auvto,n

Joh 1:33 kai, evgw, h;|dein auvto,n
o` pe,myaj me
ouvk bapti,zein
avllV
evn u[dati
evkei/noj ei=pen
moi
(X)
katabai/non
to. pneu/ma kai, evfV o[n
i;dh|j me,non a;n

(X)
evpV auvto,n
o` bapti,zwn
ou-toj evstin
evn pneu,mati
a`gi,w|
Joh 1:34 kai, e`w,raka
evgw, kai,
memartu,rhka
o[ti
ou-toj evstin o` uiò,j
tou/ qeou/
Joh 1:35-36 o` VIwa,nnhj

ei`sth,kei
kai,
du,o
evk tw/n maqhtw/n

kai,
th/| evpau,rion auvtou/
pa,lin (X) le,gei
i;de
tw/| VIhsou/ peripatou/nti o` avmno,j (X)

evmble,yaj tou/ qeou/

Joh 1:37 kai, auvtou/ lalou/ntoj
h;kousan
oi` maqhtai, kai,

du,o hvkolou,qhsan tw/| VIhsou/
Joh 1:38 de,
o` VIhsou/j le,gei
auvtoi/j
(X) zhtei/te ti,
strafei,j
kai, auvtou,j avkolouqou/ntaj

qeasa,menoj
de,
oi` ei=pan
auvtw/|
ràbbi, o[ le,getai dida,skale
meqermhneuo,menon
(X) me,neij
pou/
Joh 1:39 (X) le,gei
e;rcesqe
auvtoi/j
(X) kai,
o;yesqe
ou=n h=lqan
(X) me,nei
kai,
pou/
(X) ei=dan
kai,
e;meinan
parV auvtw/| th.n h`me,ran

evkei,nhn
w[ra h=n deka,th
w`j

Joh 1:40-41
o` avdelfo,j VAndre,aj h=n ei-j
Si,mwnoj Pe,trou evk tw/n du,o avkousa,ntwn
tw/n kai, para, VIwa,nnou
avkolouqhsa,ntwn auvtw/|
eu`ri,skei to.n avdelfo,n Si,mwna
ou-toj prw/ton to.n i;dion

kai,
le,gei
auvtw/|
(X) eu`rh,kamen to.n Messi,an
o[ evstin cristo,j
Joh 1:42 (X) h;gagen auvto,n
meqermhneuo,menon
pro,j to.n VIhsou/n
o` VIhsou/j ei=pen
su, ei= Si,mwn o` uiò,j
evmble,yaj auvtw/|
VIwa,nnou
su, klhqh,sh| Khfa/j
o[ e`rmhneu,etai Pe,troj
Joh 1:43 evxelqei/n
hvqe,lhsen
eivj th.n Galilai,an
(X) th/| evpau,rion
kai,
eu`ri,skei Fi,lippon
kai,
o` VIhsou/j le,gei
auvtw/|
(X) avkolou,qei moi
Joh 1:44 de,
o` Fi,lippoj h=n
avpo, Bhqsai?da, evk th/j po,lewj VAndre,ou
kai,
Pe,trou

Joh 1:45 eu`ri,skei to.n Naqanah,l
Fi,lippoj kai,
le,gei
auvtw/|
avpo, Nazare,t
(X) eu`rh,kamen (X) VIhsou/n uiò,n to,n
tou/ VIwsh,f
Mwu?sh/j
evn tw/| no,mw| e;grayen

kai,
oi` profh/tai o[n
Joh 1:46 kai,
Naqanah,l ei=pen
auvtw/| ei=nai
avgaqo,n du,natai
evk Nazare,t
ti
Îo`Ð Fi,lippoj le,gei

e;rcou
auvtw/|
(X) kai,
i;de
Joh 1:47 to.n Naqanah,l evrco,menon

ei=den
pro,j auvto,n
o` VIhsou/j kai,
le,gei
peri, auvtou/ i;de
(X) (X) VIsrahli,thj

avlhqw/j
do,loj e;stin
ouvk evn w-|

Joh 1:48 Naqanah,l le,gei
auvtw/|
(X) ginw,skeij me
po,qen
avpekri,qh
VIhsou/j kai,
ei=pen
auvtw/|
(X) ei=don se
Fi,lippon fwnh/sai se
pro, tou/ o;nta
u`po, th.n sukh/n

Joh 1:49 Naqanah,l avpekri,qh
auvtw/| ràbbi, su, ei= o` uiò,j
tou/ qeou/
su, ei= basileu,j

Joh 1:50 avpekri,qh
tou/ VIsrah,l
VIhsou/j kai,
ei=pen
auvtw/|
(X) pisteu,eij
o[ti
(X) o;yh| mei,zw (X) ei=pon
tou,twn soi
o[ti
(X) ei=don se
Joh 1:51 kai, $o;nta%

(X) le,gei
u`poka,tw th/j sukh/j
auvtw/|
to.n ouvrano,n avnew|go,ta

(X) le,gw
avmh.n avmh,n avnabai,nontaj
(X) o;yesqe kai, tou.j avgge,louj
u`mi/n kai,
tou/ qeou/ katabai,nontaj
evpi, to.n uiò,n

tou/ avnqrw,pou

Joh 2:1-2 kai, ga,moj evge,neto
th/| h`me,ra| evn Kana,
th/| tri,th| th/j Galilai,aj
kai,
h` mh,thr h=n
tou/ VIhsou/ evkei/
de, o` VIhsou/j
evklh,qh
kai,
kai, oi` maqhtai, eivj to.n ga,mon
auvtou/
Joh 2:3 kai,
h` mh,thr le,gei
tou/ VIhsou/ pro,j auvto,n
(X) e;cousin oi=non
oi;nou u`sterh,santoj ouvk
Joh 2:4 Îkai,Ð gu,nai
o` VIhsou/j le,gei ti, $evstin% evmoi,

auvth/| kai,
soi,
h` w[ra h[kei
mou ou;pw
Joh 2:5 h` mh,thr le,gei

auvtou/ toi/j diako,noij
(X) poih,sate (X) (X) le,gh| o[ ti
u`mi/n a;n
Joh 2:6 de,
u`dri,ai h=san kei,menai

li,qinai e]x evkei/ kata, to.n kaqarismo,n
avna, metrhta,j du,o tw/n VIoudai,wn

cwrou/sai
h;
trei/j
Joh 2:7 o` VIhsou/j le,gei

kai,
auvtoi/j
(X) gemi,sate ta.j u`dri,aj (X) evge,misan auvta,j
u[datoj e[wj a;nw

Joh 2:8 kai, de,
(X) le,gei oi` h;negkan

avntlh,sate
auvtoi/j
(X) nu/n
kai,
fe,rete
tw/| avrcitrikli,nw|
Joh 2:9-10 de, fwnei/ to.n numfi,on
o` avrcitri,klinoj kai,
le,gei
auvtw/|
to.n oi=non
a;nqrwpoj ti,qhsin prw/ton kalo,n

kai,
pa/j to.n evla,ssw
o[tan
(X) mequsqw/sin
su, teth,rhkaj to.n oi=non
e[wj a;rti kalo,n
o` avrcitri,klinoj evgeu,sato to. u[dwr
gegenhme,non oi=non
w`j
(X) evstin
kai,
(X) h;|dei po,qen
ouvk
de,
oi` dia,konoi h;|deisan
oi` hvntlhko,tej to. u[dwr
Joh 2:11 evpoi,hsen avrch,n
evn Kana, tau,thn tw/n shmei,wn

o` VIhsou/j
kai, th/j Galilai,aj
kai, evfane,rwsen th.n do,xan
oi` maqhtai, evpi,steusan auvtou/
auvtou/ eivj auvto,n

Joh 2:12 auvto,j
kai,
h` mh,thr kate,bh
auvtou/ eivj Kafarnaou,m
kai, kai,
oi` avdelfoi, e;meinan
meta, tou/to
kai, Îauvtou/Ð evkei/ h`me,raj
oi` maqhtai, polla,j
auvtou/ ouv
Joh 2:13 kai, to. pa,sca h=n

tw/n VIoudai,wn evggu,j
kai,
o` VIhsou/j avne,bh
eivj ~Ieroso,luma bo,aj

kai,
Joh 2:14-16 kai, tou.j pwlou/ntaj pro,bata
kai,
peristera,j
eu-ren kai,
tou.j kermatista,j kaqhme,nouj
evn tw/| ièrw/|
pa,ntaj
evxe,balen ta, pro,bata
(X) te
kai, evk tou/ ièrou/ kai,
tou.j bo,aj
poih,saj frage,llion
kai,
evk scoini,wn
evxe,ceen to. ke,rma
kai, tw/n kollubistw/n
avne,treyen ta.j trape,zaj

$tw/n kollubistw/n%
kai,
ei=pen a;rate tau/ta
(X) evnteu/qen
poiei/te to.n oi=kon oi=kon

toi/j pwlou/sin ta.j peristera,j
mh, tou/ patro,j evmpori,ou
mou

Joh 2:17 o` zh/loj katafa,getai me
tou/ oi;kou
evsti,n gegramme,non
sou
o[ti
oi` maqhtai, evmnh,sqhsan
auvtou/
Joh 2:18 ou=n avpekri,qhsan
oi` VIoudai/oi kai,

ei=pan
auvtw/|
(X) deiknu,eij shmei/on
h`mi/n ti,
o[ti
(X) poiei/j tau/ta
Joh 2:19 avpekri,qh
VIhsou/j kai,
ei=pen
(X) lu,sate to.n nao,n
auvtoi/j
tou/ton
kai,
(X) evgerw/ auvto,n
evn h`me,raij
trisi,n
Joh 2:20 ou=n
oi` VIoudai/oi ei=pan o` nao,j oivkodomh,qh

ou-toj e;tesin tessera,konta
kai, kai,
su, evgerei/j auvto,n e]x
Joh 2:21 de,
evkei/noj e;legen evn h`me,raij
peri, tou/ naou/ trisi,n
tou/ sw,matoj
auvtou/

Joh 2:22 ou=n (X) e;legen tou/to
o[ti
evmnh,sqhsan
oi` maqhtai, kai, th/| grafh/|

auvtou/ evpi,steusan kai,
o[te
tw/| lo,gw| o` VIhsou/j ei=pen o[n
(X) hvge,rqh
evk nekrw/n
Joh 2:23-25 de, polloi, evpi,steusan
eivj to. o;noma qewrou/ntej ta. shmei/a

auvtou/ auvtou/
de,
(X) evpoi,ei a[
VIhsou/j evpi,steuen auvto,n

auvto,j ouvk
w`j
auvtoi/j
(X) h=n auvto,n ginw,skein pa,ntaj
kai, dia, to,
evn toi/j ~Ierosolu,moij
evn tw/| pa,sca

o[ti
evn th/| eòrth/| (X) ei=cen crei,an
ouv
i[na
tij marturh,sh|
peri, tou/ avnqrw,pou

ga,r
auvto,j evgi,nwsken (X) ti, h=n
evn tw/| avnqrw,pw|

Joh 3:1-2 de, a;rcwn a;nqrwpoj h=n
tw/n VIoudai,wn evk tw/n Farisai,wn (paren)
Niko,dhmoj $h=n% o;noma
h=lqen auvtw/|
ou-toj pro,j auvto,n nukto,j

kai,
ei=pen
auvtw/|
(X) evlh,luqaj
ràbbi,
o[ti avpo, qeou/ $w;n% dida,skaloj
(X) oi;damen
ga,r poiei/n ta. shmei/a su, poiei/j a[

ouvdei,j du,natai
tau/ta
eva.n mh,
o` qeo,j h=|
mh, metV auvtou/
Joh 3:3 avpekri,qh
VIhsou/j
kai,
ei=pen
auvtw/|
(X) le,gw
avmh.n avmh,n
ivdei/n th.n basilei,an
soi (X) du,natai
tou/ qeou/
ouv
eva,n
tij gennhqh/|
Joh 3:4 Îo`Ð Niko,dhmoj le,gei
mh, a;nwqen
pro,j auvto,n
gennhqh/nai
a;nqrwpoj du,natai
w;n ge,rwn
pw/j
eivselqei/n
mh, eivj th.n koili,an
(X) du,natai kai, deu,teron th/j mhtro,j

gennhqh/nai auvtou/

Joh 3:5 VIhsou/j avpekri,qh
(X) le,gw
avmh.n avmh,n eivselqei/n
(X) du,natai
soi eivj th.n basilei,an
ouv
tou/ qeou/
eva,n
tij gennhqh/| u[datoj
mh, evx kai,
Joh 3:6 to. gegennhme,non
pneu,matoj
evk th/j sarko,j
evstin sa,rx
to. gegennhme,non
kai,
evk tou/ pneu,matoj
evstin pneu/ma
Joh 3:7 (X) qauma,sh|j

mh, o[ti
(X) ei=pon
soi
u`ma/j gennhqh/nai
a;nwqen
dei/
Joh 3:8 to. pneu/ma pnei/
o[pou
(X) qe,lei
kai, avkou,eij th.n fwnh,n

auvtou/
e;rcetai
(X)
avllV
(X) kai, po,qen
oi=daj u`pa,gei
ouvk pou/
o` gegennhme,noj
evk tou/ pneu,matoj

evstin
pa/j ou[twj

Joh 3:9 avpekri,qh
Niko,dhmoj
kai,
ei=pen
auvtw/| gene,sqai
tau/ta du,natai
pw/j
Joh 3:10 avpekri,qh
VIhsou/j
kai,
ei=pen
ei= o` dida,skaloj
auvtw/|
su, tou/ VIsrah,l
kai,
ginw,skeij tau/ta
ouv
Joh 3:11 (X) le,gw lalou/men (X) (X) oi;damen o]
avmh.n avmh,n (X) kai,

o[ti
soi marturou/men (X) (X) e`wra,kamen o]
kai,
(X) lamba,nete th.n marturi,an

ouv h`mw/n
Joh 3:12 (X) pisteu,sete

pw/j eva,n
(X) ei;pw ta. evpoura,nia
u`mi/n
(X) ei=pon ta. evpi,geia
eiv
u`mi/n
kai,
(X) pisteu,ete
ouv
Joh 3:13 kai,
ouvdei,j avnabe,bhken
o` kataba,j eivj to.n ouvrano,n

eiv mh,
evk tou/ ouvranou/
o` uiò,j $avnabe,bhken%
tou/ avnqrw,pou

Joh 3:14-15 kai, to.n uiò,n u`ywqh/nai
tou/ avnqrw,pou
dei/
ou[twj
kaqw,j
Mwu?sh/j u[ywsen to.n o;fin
i[na o` pisteu,wn
e;ch| zwh,n evn th/| evrh,mw|
pa/j evn auvtw/| aivw,nion

Joh 3:16 ga,r
o` qeo,j hvga,phsen to.n ko,smon

ou[twj w[ste
(X) e;dwken to.n uiò,n
to.n monogenh/
o` pisteu,wn
avpo,lhtai
i[na
eivj auvto,n
mh,
avllV
pa/j e;ch| zwh,n
Joh 3:17 ga,r aivw,nion
o` qeo,j avpe,steilen to.n uiò,n
eivj to.n ko,smon
ouv i[na
avllV (X) kri,nh| to.n ko,smon
i[na
o` ko,smoj swqh/|
Joh 3:18 o` pisteu,wn
diV auvtou/
eivj auvto,n
kri,netai
ouv
o` pisteu,wn
de,
mh,
ke,kritai
h;dh o[ti
(X) pepi,steuken
mh, eivj to. o;noma

tou/ uiòu/
monogenou/j tou/ qeou/

Joh 3:19 de, to. fw/j evlh,luqen
eivj to.n ko,smon

kai,
o[ti oi` a;nqrwpoi hvga,phsan to. sko,toj
h` kri,sij evstin au[th
ma/llon
ga,r
ta. e;rga h=n ponhra,
h;
auvtw/n (X) $hvga,phsan% to. fw/j
misei/ to. fw/j

Joh 3:20-21 ga,r o` pra,sswn fau/la
kai,
pa/j e;rcetai
ouvk pro,j to. fw/j

i[na
de, ta. e;rga evlegcqh/|
auvtou/ mh,
o` poiw/n th.n avlh,qeian
e;rcetai
pro,j to. fw/j

(X) evstin eivrgasme,na
i[na
o[ti evn qew/|
ta. e;rga fanerwqh/|
auvtou/
Joh 3:22 o` VIhsou/j
kai, h=lqen
oi` maqhtai,
meta, tau/ta eivj th.n gh/n
kai, auvtou/
die,triben VIoudai,an
(X) metV auvtw/n

kai,
evkei/ evba,ptizen

Joh 3:23-24 de, o` VIwa,nnhj h=n bapti,zwn
kai, evn Aivnw,n evggu,j tou/ Salei,m
o[ti
u[data h=n
kai, polla, evkei/
paregi,nonto
(X) kai,
evbapti,zonto
ga,r
o` VIwa,nnhj h=n beblhme,noj
ou;pw eivj th.n fulakh,n

Joh 3:25 ou=n
zh,thsij evge,neto
evk tw/n maqhtw/n meta, VIoudai,ou

VIwa,nnou peri, kaqarismou/
Joh 3:26 kai, h=lqon
(X) pro,j to.n VIwa,nnhn

kai,
ei=pan (X) o[j h=n
auvtw/| meta, sou/
su, memartu,rhkaj
pe,ran tou/ VIorda,nou
ràbbi, w-|
i;de ou-toj bapti,zei
kai,
pa,ntej e;rcontai
pro,j auvto,n
Joh 3:27 avpekri,qh
VIwa,nnhj
kai,
ei=pen
lamba,nein e[n
a;nqrwpoj du,natai
ouvde,
ouv eva,n
(X) h=| dedome,non
mh, auvtw/| evk tou/ ouvranou/

Joh 3:28
Îo[tiÐ
(X) ei=pon evgw, eivmi o` cristo,j
avllV
ouvk
o[ti
u`mei/j marturei/te
auvtoi, moi
o[ti
(X) eivmi avpestalme,noj
Joh 3:29 o` e;cwn th.n nu,mfhn e;mprosqen evkei,nou

evstin numfi,oj
de,
o` fi,loj cai,rei
tou/ numfi,ou e`sthkw,j cara/| dia, th.n fwnh,n
o` kai, tou/ numfi,ou
ou=n avkou,wn auvtou/
h` cara, peplh,rwtai
au[th h` evmh,
Joh 3:30 evkei/non auvxa,nein
dei/
evme, evlattou/sqai de,
Joh 3:31a o` evrco,menoj

a;nwqen
evstin
evpa,nw pa,ntwn
o` w;n
evstin
evk th/j gh/j
kai, evk th/j gh/j
lalei/
evk th/j gh/j

Joh 3:31b-32 o` evrco,menoj
evk tou/ ouvranou/

evstinÐ
Îevpa,nw pa,ntwn
e`w,raken
(X) (X) kai, o[
h;kousen
(X) marturei/ tou/to
kai,
ouvdei,j lamba,nei th.n marturi,an
auvtou/
Joh 3:33 o` labw,n th.n marturi,an o` qeo,j evstin avlhqh,j

auvtou/
o[ti
evsfra,gisen
Joh 3:34 ga,r
(X) lalei/ ta. r`h,mata o` qeo,j avpe,steilen o[n

tou/ qeou/
ga,r
(X) di,dwsin to. pneu/ma
ouv evk me,trou
Joh 3:35 avgapa/| to.n uiò,n
o` path,r kai,
de,dwken pa,nta
evn th/| ceiri,

auvtou/
eivj to.n uiò,n

e;cei zwh,n
aivw,nion
de, o` avpeiqw/n tw/| ui`w/|
o;yetai zwh,n
ouvk
avllV
h` ovrgh, me,nei
tou/ qeou/ evpV auvto,n

Joh 4:1-3 ou=n avfh/ken th.n VIoudai,an
(X) kai,
avph/lqen
pa,lin eivj th.n Galilai,an
poiei/
VIhsou/j kai, maqhta,j
bapti,zei plei,onaj
o[ti
w`j oi` Farisai/oi h;kousan
h;
VIwa,nnhj (X)
o[ti
o` VIhsou/j e;gnw
kai,toige VIhsou/j evba,ptizen
ouvk auvto,j
avllV
oi` maqhtai, (X)
Joh 4:4 de, auvto,n die,rcesqai auvtou/
dia, th/j Samarei,aj

e;dei
Joh 4:5-6 ou=n (X) e;rcetai
eivj po,lin plhsi,on tou/ cwri,ou

th/j Samarei,aj
de,
legome,nhn Suca,r VIakw,b e;dwken o[
Îtw/|Ð VIwsh,f tw/| ui`w/|
phgh, h=n
auvtou/
tou/ VIakw,b evkei/
ou=n o` VIhsou/j evkaqe,zeto
kekopiakw,j ou[twj evpi, th/| phgh/|
evk th/j o`doipori,aj
w[ra h=n e[kth

w`j

Joh 4:7-8 gunh, e;rcetai
evk th/j Samarei,aj avntlh/sai u[dwr
o` VIhsou/j le,gei
auvth/|
(X) do,j (X)
moi pei/n
ga,r
oi` maqhtai, avpelhlu,qeisan
auvtou/ eivj th.n po,lin i[na
(X) avgora,swsin trofa,j
Joh 4:9 ou=n
h` Samari/tij h` gunh, le,gei
auvtw/|
su, aivtei/j (X)

pw/j parV evmou/ pei/n
w;n VIoudai/oj ou;shj gunaiko,j Samari,tidoj

ga,r
VIoudai/oi sugcrw/ntai
ouv Samari,taij
Joh 4:10 avpekri,qh

VIhsou/j kai,
ei=pen su, h;|thsaj auvto,n
auvth/| a;n
kai,
(X) e;dwken u[dwr
a;n soi zw/n
th.n dwrea,n o` le,gwn

tou/ qeou/ soi
eiv (X) do,j (X)
(X) h;|deij moi pei/n

kai,
evstin ti,j

Joh 4:11 Îh` gunh,Ð le,gei
auvtw/| ku,rie (X) e;ceij a;ntlhma
ou;te
kai,
to. fre,ar evstin baqu,
ou=n
(X) e;ceij to. u[dwr
po,qen to. zw/n
Joh 4:12 mh,
su, ei= mei,zwn

tou/ patro,j VIakw,b o[j e;dwken to. fre,ar
h`mw/n h`mi/n
kai, auvto,j e;pien
evx auvtou/
Joh 4:13-14 avpekri,qh kai,
oi` uiòi,
VIhsou/j kai, auvtou/ $e;pion%
ei=pen kai,
ta. qre,mmata
auvth/|
auvtou/
o` pi,nwn
evk tou/ u[datoj

tou,tou
diyh,sei
pa/j pa,lin
(X) diyh,sei
dV
ouv mh, eivj to.n aivw/na
o[j pi,h|
avlla,
a;n evk tou/ u[datoj evgw, dw,sw ou-
to. u[dwr genh,setai phgh, auvtw/|
evn auvtw/| u[datoj

(X) dw,sw o[
a`llome,nou
auvtw/|
eivj zwh,n
aivw,nion

Joh 4:15 h` gunh, le,gei
pro,j auvto,n ku,rie
(X) do,j to. u[dwr
moi tou/to
diyw/
i[na
(X) mh,
mhde,
die,rcwmai
evnqa,de avntlei/n
Joh 4:16 (X) le,gei
u[page
auvth/|
(X) fw,nhson to.n a;ndra
sou
kai,
evlqe,
evnqa,de
Joh 4:17-18 avpekri,qh
h` gunh, kai,
ei=pen
auvtw/|
(X) e;cw a;ndra
ouvk
o` VIhsou/j le,gei (X) ei=paj
auvth/| kalw/j
o[ti
(X) e;cw a;ndra
ouvk
(X) e;scej a;ndraj
ga,r pe,nte
kai,
(X) e;stin avnh,r (X) e;ceij o[n

ouvk sou nu/n
(X) ei;rhkaj tou/to avlhqe,j

Joh 4:19 h` gunh, le,gei
su, ei= profh,thj
auvtw/| ku,rie
o[ti
(X) qewrw/
Joh 4:20 oi` pate,rej proseku,nhsan

h`mw/n evn tw/| o;rei
kai,
tou,tw|
u`mei/j le,gete
o[ti
o` to,poj evstin
evn ~Ierosolu,moij
o[pou proskunei/n
dei/
Joh 4:21 o` VIhsou/j le,gei moi
w[ra e;rcetai
auvth/|
gu,nai o[te
(X) proskunh,sete tw/| patri,
(X) pi,steue
evn tw/| o;rei
tou,tw| o[ti
ou;te
ou;te
evn ~Ierosolu,moij
Joh 4:22 u`mei/j proskunei/te (X) (X) oi;date o[

ouvk
h`mei/j proskunou/men (X) (X) oi;damen o[
o[ti
h` swthri,a evstin
evk tw/n VIoudai,wn

Joh 4:23 avllV e;rcetai
w[ra
kai,
o[te evstin
oi` proskunhtai, proskunh,sousin tw/| patri,
nu/n
avlhqinoi, pneu,mati
evn kai,
avlhqei,a|
ga,r tou.j proskunou/ntaj auvto,n

o` path,r zhtei/
kai, toiou,touj
Joh 4:24 o` qeo,j $evstin% pneu/ma
tou.j proskunou/ntaj auvto,n
kai, proskunei/n pneu,mati

evn kai,
avlhqei,a|
dei/
Joh 4:25 h` gunh, le,gei Messi,aj e;rcetai

auvtw/| o` lego,menoj cristo,j o[ti
(X) oi=da
(X) avnaggelei/ a[panta

h`mi/n o[tan
evkei/noj e;lqh|

auvth/| o` lalw/n
soi
evgw, eivmi

Joh 4:27 kai, oi` maqhtai, h=lqan
auvtou/ evpi, tou,tw|
kai, (X) evqau,mazon
o[ti
(X) evla,lei
me,ntoi
meta, gunaiko,j
ouvdei,j ei=pen
zhtei/j ti,
(X)
h;
lalei/j
ti, metV auvth/j
Joh 4:28-29 ou=n avfh/ken th.n u`dri,an
kai, auvth/j
avph/lqen
h` gunh,
kai, eivj th.n po,lin
le,gei
toi/j avnqrw,poij
deu/te
(X)
i;dete a;nqrwpon o[j ei=pen pa,nta (X) evpoi,hsa o[sa
mh,ti moi
ou-toj evstin o` cristo,j
Joh 4:30 evxh/lqon
(X) kai, evk th/j po,lewj

h;rconto
pro,j auvto,n

Joh 4:31 oi` maqhtai, hvrw,twn auvto,n
evn tw/| metaxu, le,gontej
ràbbi,
de, (X) fa,ge

Joh 4:32
o` ei=pen
auvtoi/j
evgw, e;cw brw/sin u`mei/j oi;date h[n
fagei/n ouvk
Joh 4:33 ou=n
oi` maqhtai, e;legon
pro,j avllh,louj mh,
tij h;negken (X)

auvtw/| fagei/n
Joh 4:34 poih,sw to. qe,lhma

o` VIhsou/j le,gei tou/ pe,myantoj me
(X)
auvtoi/j kai,
i[na teleiw,sw to. e;rgon
brw/ma evstin
auvtou/
evmo,n
Joh 4:35 ouvc
u`mei/j le,gete
tetra,mhnoj evstin
o[ti
e;ti
kai,
o` qerismo,j e;rcetai
ivdou,
evpa,rate tou.j ovfqalmou,j
(X) le,gw
u`mw/n
u`mi/n
(X)
kai, ta.j cw,raj
qea,sasqe (X) eivsin leukai,
o[ti pro,j qerismo,n

Joh 4:36 lamba,nei misqo,n
o` qeri,zwn
kai,
h;dh suna,gei karpo,n
eivj zwh,n o` spei,rwn

i[na
aivw,nion
kai, cai,rh|
o` qeri,zwn
o`mou/
Joh 4:37 ga,r
o` lo,goj evstin avlhqino,j
o` spei,rwn evn tou,tw|

o[ti a;lloj evstin
kai,
o` qeri,zwn
a;lloj $evstin%
Joh 4:38 evgw, avpe,steila u`ma/j
qeri,zein (X) u`mei/j kekopia,kate

ouvc o[
a;lloi kekopia,kasin
kai,
u`mei/j eivselhlu,qate
eivj to.n ko,pon

auvtw/n
Joh 4:39 de,
polloi, evpi,steusan
evk th/j po,lewj tw/n Samaritw/n eivj auvto,n dia, to.n lo,gon
evkei,nhj th/j gunaiko,j
marturou,shj
o[ti
(X) ei=pen pa,nta
moi
(X) evpoi,hsa a[

Joh 4:40 ou=n mei/nai
(X) hvrw,twn auvto,n
parV auvtoi/j
w`j
oi` Samari/tai h=lqon
kai,
pro,j auvto,n
(X) e;meinen
evkei/ h`me,raj
du,o
Joh 4:41-42 kai, plei,ouj evpi,steusan

pollw/| dia, to.n lo,gon
te
auvtou/
(X) e;legon
th/| gunaiki,
o[ti
(X) pisteu,omen
dia, th.n lalia,n

ouvke,ti sh,n
avkhko,amen
ga,r
auvtoi, ou-toj evstin o` swth,r
kai,
avlhqw/j tou/ ko,smou
o[ti
oi;damen
Joh 4:43-44 de,
(X) evxh/lqen
meta, ta.j h`me,raj evkei/qen
du,o eivj th.n Galilai,an

ga,r
VIhsou/j evmartu,rhsen
auvto,j
o[ti
profh,thj e;cei timh,n
ouvk evn th/| patri,di

ivdi,a|

Joh 4:45 ou=n
oi` Galilai/oi evde,xanto auvto,n
e`wrako,tej pa,nta (X) evpoi,hsen o[sa

o[te
(X) h=lqen evn ~Ierosolu,moij
ga,r
eivj th.n Galilai,an auvtoi, h=lqon evn th/| eòrth/|
kai, eivj th.n eòrth,n
Joh 4:46 ou=n
(X) h=lqen
pa,lin eivj th.n Kana,

th/j Galilai,aj
o[pou
(X) evpoi,hsen to. u[dwr oi=non
kai,
basiliko,j h=n
tij evn Kafarnaou,m
o` uiò,j hvsqe,nei
ou-
katabh/|
Joh 4:47 avph/lqen
(X) kai,
ou-toj pro,j auvto,n
kai,
i[na iva,shtai to.n uiò,n
hvrw,ta
auvtou/
ga,r
VIhsou/j h[kei evk th/j VIoudai,aj avpoqnh,|skein
(X) h;mellen
o[ti
avkou,saj eivj th.n Galilai,an
Joh 4:48 ou=n
o` VIhsou/j ei=pen
pro,j auvto,n
(X) pisteu,shte
shmei/a
ouv mh, eva,n
(X) i;dhte kai,
mh, te,rata

Joh 4:49 o` basiliko,j le,gei
(X) kata,bhqi
pri,n
to. paidi,on avpoqanei/n
o` VIhsou/j le,gei mou

Joh 4:50
(X) poreu,ou
auvtw/|
o` uiò,j zh/|
sou
evpi,steusen tw/| lo,gw| o` VIhsou/j ei=pen o[n
o` a;nqrwpoj kai, auvtw/|
evporeu,eto
Joh 4:51 de,
oi` dou/loi u`ph,nthsan auvtw/|

auvtou/ le,gontej
auvtou/ katabai,nontoj o[ti

o` pai/j zh/|
h;dh
auvtou/
Joh 4:52 ou=n
(X) evpu,qeto th.n w[ran (X) e;scen

parV auvtw/n evn h-| komyo,teron
ou=n
(X) ei=pan
auvtw/|
o[ti
o` pureto,j avfh/ken auvto,n
evcqe,j w[ran
e`bdo,mhn

Joh 4:53 ou=n (X) (X)
o[ti ÎevnÐ th/| w[ra| o` VIhsou/j ei=pen

o` path,r e;gnw
evkei,nh| evn h-|
o` uiò,j zh/|
kai, auvto,j auvtw/|
sou
kai, evpi,steusen
h` oivki,a
auvtou/ o[lh
Joh 4:54 Îde,Ð
o` VIhsou/j evpoi,hsen shmei/on

pa,lin tou/to deu,teron
evlqw,n
evk th/j VIoudai,aj eivj th.n Galilai,an

Joh 5:1 eòrth, h=n
tw/n VIoudai,wn meta, tau/ta
kai,
VIhsou/j avne,bh
eivj ~Ieroso,luma
Joh 5:2 de,
kolumbh,qra e;stin
h` evpilegome,nh Bhqzaqa, evn toi/j ~Ierosolu,moij
~Ebrai?sti, evpi, th/| probatikh/|
e;cousa stoa,j
pe,nte
Joh 5:3 plh/qoj kate,keito
evn tau,taij
tuflw/n
tw/n avsqenou,ntwn
cwlw/n
xhrw/n
Joh 5:4 -- This verse is absent from NA28.
Joh 5:5-6 de, a;nqrwpoj h=n
tij e;cwn e;th evkei/
evn th/| avsqenei,a| tria,konta
auvtou/ Îkai,Ð
ovktw,
o` VIhsou/j le,gei
auvtw/| gene,sqai u`gih,j
(X) qe,leij
tou/ton katakei,menon
ivdw,n
(X) e;cei cro,non

kai,
h;dh polu,n
o[ti
gnou,j

Joh 5:7 o` avsqenw/n
avpekri,qh
auvtw/| (X) e;cw a;nqrwpon
ouvk
ku,rie i[na
(X) ba,lh| me
de, eivj th.n kolumbh,qran
o[tan
to. u[dwr taracqh/|
a;lloj katabai,nei
evn (X) pro, evmou/
evgw, e;rcomai
w-|
o` VIhsou/j le,gei
Joh 5:8 e;geire
auvtw/|
(X) a=ron to.n kra,batton
kai, sou
peripa,tei
Joh 5:9 kai, evge,neto u`gih,j de,

euvqe,wj sa,bbaton h=n
o` a;nqrwpoj
kai, h=ren to.n kra,batton evn th/| h`me,ra|
kai, auvtou/ evkei,nh|

periepa,tei
Joh 5:10 ou=n

sa,bbaton evstin
oi` VIoudai/oi e;legon
kai, a=rai to.n kra,batton

tw/| teqerapeume,nw|
sou
e;xestin
ouvk soi

Joh 5:11 de,
o` avpekri,qh
auvtoi/j
o` poih,saj me u`gih/
evkei/noj ei=pen
a=ron to.n kra,batton
moi
(X) sou
kai,
peripa,tei
Joh 5:12 (X) hvrw,thsan auvto,n
o` a;nqrwpoj evstin ti,j
o` eivpw,n
a=ron
soi
(X) kai,
peripa,tei
Joh 5:13 de, (X) evstin ti,j

o` ivaqei,j
h;|dei
ouvk ga,r
o` VIhsou/j evxe,neusen
o;clou o;ntoj
evn tw/| to,pw|

Joh 5:14 eu`ri,skei auvto,n
o` VIhsou/j kai, evn tw/| ièrw/|
meta, tau/ta ei=pen i;de

auvtw/| (X) ge,gonaj u`gih,j
Joh 5:15 avph/lqen

(X) a`ma,rtane
o` a;nqrwpoj kai, mhke,ti
avnh,ggeilen i[na
cei/ron ge,nhtai
toi/j VIoudai,oij
ti mh,
o[ti
o` poih,saj auvto,n u`gih/ soi,
evstin VIhsou/j

Joh 5:16 kai,
oi` VIoudai/oi evdi,wkon to.n VIhsou/n
dia, tou/to o[ti

(X) evpoi,ei tau/ta
evn sabba,tw|
Joh 5:17-18 de,
o` ÎVIhsou/jÐ avpekri,nato o` path,r evrga,zetai

auvtoi/j mou e[wj a;rti
kai,
evgw, evrga,zomai
ou=n
avpoktei/nai auvto,n
oi` VIoudai/oi evzh,toun
dia, tou/to ma/llon
e;luen to. sa,bbaton

o[ti
(X) ouv mo,non
avlla. kai,
e;legen to.n qeo,n pate,ra
poiw/n eàuto,n i;son i;dion

Joh 5:19 ou=n avpekri,nato
tw/| qew/|
o` VIhsou/j
kai,
e;legen
auvtoi/j
(X) le,gw
avmh.n avmh,n u`mi/n
poiei/n ouvde,n
o` uiò,j du,natai
avfV eàutou/
ouv
eva,n to.n pate,ra poiou/nta ti
(X) ble,ph|
mh,
(X) evkei/noj poih/| a[

ga,r
a;n
o` uiò,j poiei/ tau/ta
kai, o`moi,wj

Joh 5:20 ga,r filei/ to.n uiò,n
kai,
dei,knusin pa,nta auvto,j poiei/ a[
o` path,r
kai, auvtw/|
dei,xei e;rga
auvtw/| mei,zona
i[na tou,twn
u`mei/j qauma,zhte
Joh 5:21 ga,r
o` uiò,j zw|opoiei/ (X) $zw|opoiei/n% ou[j

(X) qe,lei
kai, ou[twj
w[sper evgei,rei
o` path,r kai, tou.j nekrou,j
zw|opoiei/
Joh 5:22-23 ga,r kri,nei ouvde,na
o` path,r ouvde,
avlla,
de,dwken th.n kri,sin
tw/| ui`w/| pa/san
i[na
pa,ntej timw/sin to.n uiò,n
kaqw,j
(X) timw/sin to.n pate,ra
o` timw/n to.n uiò,n
mh,
tima/| to.n pate,ra
ouv to.n pe,myanta auvto,n

Joh 5:24 (X) le,gw
avkou,wn to.n lo,gon

mou o[ti
o` e;cei zwh,n
kai,
tw/| pe,myanti me
aivw,nion
pisteu,wn
kai, e;rcetai
ouvk eivj kri,sin

avlla,
metabe,bhken
evk tou/ qana,tou

Joh 5:25 (X) le,gw
e;rcetai eivj th.n zwh,n
avmh.n avmh,n o[ti
w[ra kai,
u`mi/n
evstin
nu/n
oi` nekroi, avkou,sousin th/j fwnh/j
o[te
tou/ uiòu/
kai,
oi` avkou,santej tou/ qeou/
zh,sousin
Joh 5:26 ga,r

e;cein zwh,n
(X) e;dwken
evn eàutw/|
ou[twj tw/| ui`w/|
w[sper kai,
o` path,r e;cei zwh,n
evn eàutw/|
Joh 5:27 kai,
(X) e;dwken evxousi,an

auvtw/| poiei/n kri,sin
o[ti
(X) evstin uiò,j
avnqrw,pou

Joh 5:28-29 (X) qauma,zete tou/to
mh, o[ti
w[ra e;rcetai
avkou,sousin th/j fwnh/j

evn toi/j mnhmei,oij
oi` auvtou/
kai,
pa,ntej evn h-| evkporeu,sontai
oi` poih,santej ta. avgaqa,

$evkporeu,sontai%
eivj avna,stasin
de, zwh/j
oi` pra,xantej ta. fau/la
$evkporeu,sontai%
eivj avna,stasin
kri,sewj
Joh 5:30 poiei/n ouvde,n
evgw, du,namai
avpV evmautou/
ouv
(X) kri,nw
kaqw,j
(X) avkou,w
kai,
h` kri,sij evstin dikai,a

to. qe,lhma
h` evmh, o[ti
(X) zhtw/ ouv to. evmo,n
avlla,
to. qe,lhma
tou/ pe,myantoj me
Joh 5:31-32 h` marturi,a e;stin avlhqh,j
mou ouvk eva,n
evgw, marturw/
o` marturw/n peri, evmautou/
peri, evmou/
evstin a;lloj
h` marturi,a evstin avlhqh,j (X) marturei/ h[n

kai,
o[ti peri, evmou/
(X) oi=da

Joh 5:33-34 u`mei/j avpesta,lkate
pro,j VIwa,nnhn
kai,
(X) memartu,rhken
th/| avlhqei,a|
de,
lamba,nw th.n marturi,an
evgw, ouv para, avnqrw,pou

avlla,
le,gw tau/ta
i[na
u`mei/j swqh/te
Joh 5:35 evkei/noj h=n o` lu,cnoj

kaio,menoj
o`
kai,
de, fai,nwn
avgalliaqh/nai
u`mei/j hvqelh,sate
pro,j w[ran evn tw/| fwti,
auvtou/
Joh 5:36 de,
evgw, e;cw th.n marturi,an

mei,zw
tou/ VIwa,nnou o` path,r avpe,stalken me
ga,r
o[ti
ta. e;rga ta. e;rga marturei/
auvta, peri, evmou/
o` path,r de,dwken a[
(X) poiw/ a[ moi i[na
(X) teleiw,sw auvta,

Joh 5:37-38 kai, o` path,r
pe,myaj me
evkei/noj memartu,rhken
peri, evmou/
avkhko,ate fwnh,n
pw,pote auvtou/
ou;te
ou;te
(X) e`wra,kate ei=doj
auvtou/
kai,
me,nonta
e;cete to.n lo,gon
evn u`mi/n
ouvk auvtou/
(X) evkei/noj avpe,steilen o[n
o[ti
u`mei/j pisteu,ete tou,tw|
ouv
Joh 5:39-40 (X) evrauna/te ta.j grafa,j
o[ti e;cein zwh,n

u`mei/j dokei/te
evn auvtai/j aivw,nion
kai,
ai` marturou/sai
evkei/nai eivsin
peri, evmou/
kai,
evlqei/n
(X) qe,lete
pro,j me
ouv i[na
(X) e;chte zwh,n
Joh 5:41-42 lamba,nw do,xan
ouv para, avnqrw,pwn (X) e;cete th.n avga,phn

(X)
avllV
ouvk tou/ qeou/
o[ti
e;gnwka u`ma/j
evn eàutoi/j

Joh 5:43 evgw, evlh,luqa
evn tw/| ovno,mati

kai, tou/ patro,j
(X) lamba,nete me mou
ouv
(X) lh,myesqe evkei/non
eva,n
a;lloj e;lqh|
evn tw/| ovno,mati

tw/| ivdi,w|
Joh 5:44 pisteu/sai

u`mei/j du,nasqe
pw/j
lamba,nontej do,xan
kai,
para, avllh,lwn
(X) zhtei/te th.n do,xan

ouv para, tou/ qeou/
th,n
mo,nou
Joh 5:45 evgw, kathgorh,sw u`mw/n
o[ti pro,j to.n pate,ra

(X) dokei/te
mh,
o` kathgorw/n u`mw/n
Mwu?sh/j e;stin
u`mei/j hvlpi,kate
eivj o[n
Joh 5:46 ga,r
(X) evpisteu,ete evmoi,

a;n ga,r
evkei/noj e;grayen
eiv
(X) evpisteu,ete Mwu?sei/ peri, evmou/

Joh 5:47 de,
(X) pisteu,sete toi/j r`h,masin

pw/j evmoi/j
eiv
(X) pisteu,ete toi/j gra,mmasin
ouv evkei,nou

Joh 6:1 o` VIhsou/j avph/lqen
meta, tau/ta pe,ran th/j qala,sshj

th/j Galilai,aj th/j Tiberia,doj
Joh 6:2 de,
o;cloj hvkolou,qei auvtw/|

polu,j o[ti
(X) evqew,roun ta. shmei/a (X) evpoi,ei a[
tw/n avsqenou,ntwn
evpi,
Joh 6:3 de, avnh/lqen
VIhsou/j eivj to. o;roj

kai,
evka,qhto
evkei/ meta, tw/n maqhtw/n

auvtou/
Joh 6:4 de,
h` eòrth, to. pa,sca h=n

Joh 6:5 ou=n
o` VIhsou/j le,gei
pro,j Fi,lippon
(X) avgora,swmen a;rtouj
evpa,raj tou.j ovfqalmou,j po,qen

i[na
o;cloj e;rcetai ou-toi fa,gwsin
kai,
polu,j pro,j auvto,n
o[ti
qeasa,menoj
Joh 6:6 de,
(X) e;legen tou/to
ga,r
auvto,j h;|dei (X) poiei/n ti,
peira,zwn auvto,n (X) e;mellen

Joh 6:7 Îo`Ð Fi,lippoj avpekri,qh
auvtw/|
a;rtoi avrkou/sin
dhnari,wn ouvk i[na
e[kastoj la,bh| ÎtiÐ
diakosi,wn auvtoi/j
bracu,
Joh 6:8-9 o` avdelfo,j VAndre,aj ei-j le,gei

Si,mwnoj Pe,trou evk tw/n maqhtw/n auvtw/|
auvtou/
a;rtouj
paida,rion e;stin o[j e;cei pe,nte kriqi,nouj

kai,
w-de ovya,ria
avlla,
du,o
tau/ta evstin ti,
eivj tosou,touj
Joh 6:10 o` VIhsou/j ei=pen

tou.j avnqrw,pouj avnapesei/n
(X) poih,sate
de, ou=n
co,rtoj h=n oi` a;ndrej avne,pesan
polu,j evn tw/| to,pw| pentakisci,lioi

w`j to.n avriqmo,n
Joh 6:11 ou=n e;laben tou.j a;rtouj
kai,
die,dwken
o` VIhsou/j toi/j avnakeime,noij
euvcaristh,saj
(X) (X)
o`moi,wj evk tw/n ovyari,wn
(X) h;qelon o[son
kai,

Joh 6:12 de,
(X) le,gei
toi/j maqhtai/j
(X) sunaga,gete ta. kla,smata
auvtou/
w`j i[na perisseu,santa
ti avpo,lhtai
(X) evneplh,sqhsan
mh,
Joh 6:13 ou=n sunh,gagon
(X) kai,
evge,misan kofi,nouj
dw,deka klasma,twn
evk tw/n a;rtwn

pe,nte tw/n kriqi,nwn
a[ evperi,sseusan
toi/j bebrwko,sin
Joh 6:14 ou=n
oi` a;nqrwpoi e;legon
o[ti
ivdo,ntej shmei/on ou-toj evstin o` profh,thj
avlhqw/j o` evrco,menoj
(X) evpoi,hsen o[ eivj to.n ko,smon
Joh 6:15 ou=n
VIhsou/j avnecw,rhsen
auvto,j pa,lin eivj to. o;roj mo,noj
e;rcesqai
kai,
(X) me,llousin
a`rpa,zein auvto,n
o[ti i[na
gnou,j (X) poih,swsin (X) basile,a

Joh 6:16-18 de, kate,bhsan
oi` maqhtai, kai, evpi, th.n qa,lassan

auvtou/ h;rconto
evmba,ntej pe,ran th/j qala,sshj

w`j
ovyi,a evge,neto
eivj ploi/on eivj Kafarnaou,m
kai, skoti,a evgego,nei

h;dh
kai,
o` VIhsou/j evlhlu,qei
te ou;pw pro,j auvtou,j
h` qa,lassa diegei,reto
avne,mou pne,ontoj
mega,lou
Joh 6:19 ou=n peripatou/nta
to.n VIhsou/n kai, evpi, th/j qala,sshj

qewrou/sin
gino,menon
(X) kai, evggu,j tou/ ploi,ou
evfobh,qhsan
evlhlako,tej
stadi,ouj ei;kosi pe,nte
h;
w`j tria,konta
Joh 6:20 de,
o` le,gei
evgw, eivmi
auvtoi/j
(X) fobei/sqe
mh,
Joh 6:21
ou=n labei/n auvto,n
(X) h;qelon
eivj to. ploi/on
kai,
to. ploi/on evge,neto (X) u`ph/gon
euvqe,wj evpi, th/j gh/j eivj h[n

Joh 6:22-23 ploia,rion h=n
a;llo eiv mh, ouvk evkei/
e[n (X) o[ti
o` VIhsou/j suneish/lqen
toi/j maqhtai/j eivj to. ploi/on

o` o;cloj ei=don
kai, ouv
avlla, auvtou/
o` e`sthkw,j th/| evpau,rion
pe,ran th/j qala,sshj o[ti oi` maqhtai, avph/lqon

a;lla
auvtou/ mo,noi
ploia,ÎriaÐ h=lqen
evk Tiberia,doj evggu,j tou/ to,pou
o[pou
(X) e;fagon to.n a;rton
tou/ kuri,ou euvcaristh,santoj
Joh 6:24 ou=n evne,bhsan
auvtoi, eivj ta. ploia,ria

kai,
h=lqon
eivj Kafarnaou,m zhtou/ntej to.n VIhsou/n
VIhsou/j e;stin
ouvk evkei/
o[te ouvde,
o[ti oi` maqhtai, (X)

o` o;cloj ei=den
auvtou/
Joh 6:25 kai,
(X) ei=pon
auvtw/| ràbbi,
eu`ro,ntej auvto,n (X) ge,gonaj
pe,ran th/j qala,sshj po,te w-de

avpekri,qh
Joh 6:26
o` VIhsou/j auvtoi/j
kai,
ei=pen
(X) le,gw
avmh.n avmh,n
(X) zhtei/te me
u`mi/n
ouvc o[ti (X) ei;dete shmei/a

avllV
evfa,gete
o[ti
(X) kai, evk tw/n a;rtwn
Joh 6:27 th.n brw/sin evcorta,sqhte
(X) evrga,zesqe mh, th.n avpollume,nhn

avlla,
th.n brw/sin
th.n me,nousan
o` uiò,j dw,sei h[n eivj zwh,n

tou/ avnqrw,pou u`mi/n aivw,nion
ga,r
o` qeo,j o` path,r evsfra,gisen tou/ton
Joh 6:28 ou=n
(X) ei=pon
pro,j auvto,n
(X) poiw/men ti,
i[na
(X) evrgazw,meqa ta. e;rga
Joh 6:29 avpekri,qh tou/ qeou/
Îo`Ð VIhsou/j kai,
(X) pisteu,hte
ei=pen
auvtoi/j i[na eivj (X)
to. e;rgon evstin tou/to
tou/ qeou/
evkei/noj avpe,steilen o[n

Joh 6:30 ou=n
(X) ei=pon
auvtw/| ou=n
su, poiei/j shmei/on

ti,
i;dwmen
i[na
(X) kai,
pisteu,swmen soi
(X) evrga,zh| ti,
Joh 6:31 oi` pate,rej e;fagon to. ma,nna

h`mw/n evn th/| evrh,mw| kaqw,j
evstin gegramme,non
(X) e;dwken a;rton
auvtoi/j fagei/n evk tou/ ouvranou/

Joh 6:32-33 ou=n
o` VIhsou/j ei=pen
auvtoi/j
(X) le,gw Mwu?sh/j de,dwken to.n a;rton

ouv evk tou/ ouvranou/
u`mi/n avllV
o` path,r di,dwsin to.n a;rton
mou u`mi/n evk tou/ ouvranou/
to.n avlhqino,n
katabai,nwn
ga,r
o` evk tou/ ouvranou/
kai,
o` a;rtoj evstin
didou,j zwh,n
tou/ qeou/
tw/| ko,smw|
Joh 6:34 ou=n
(X) ei=pon
(X) do,j to.n a;rton

pa,ntote h`mi/n tou/ton

Joh 6:35 o` VIhsou/j ei=pen evgw, eivmi o` a;rtoj
auvtoi/j th/j zwh/j
o` evrco,menoj
pro,j evme,
peina,sh|
ouv mh,
o` pisteu,wn
kai,
eivj evme,
Joh 6:36 avllV diyh,sei
(X) ei=pon ouv mh, pw,pote

e`wra,kate ÎmeÐ
u`mi/n
o[ti
(X) kai,
kai,
pisteu,ete
ouv
Joh 6:37-38 pa/n h[xei o` path,r di,dwsin o[
pro,j evme, moi

kai,
to.n evrco,menon
(X) evkba,lw
pro,j evme,
ouv mh, e;xw
o[ti
(X) katabe,bhka to. qe,lhma
avpo, tou/ ouvranou/ i[na to. evmo,n
(X) poiw/ ouvc
avlla,
to. qe,lhma
tou/ pe,myantoj me
Joh 6:39 de,
to. qe,lhma evstin tou/to
pa/n (X) de,dwken o[

tou/ pe,myantoj me
avpole,sw (X) moi
evx auvtou/
(X) mh,
avllV
i[na avnasth,sw auvto,
ÎevnÐ th/| h`me,ra|

evsca,th|

Joh 6:40 qewrw/n to.n uiò,n
ga,r o` kai,
pisteu,wn
eivj auvto,n
e;ch| zwh,n
pa/j aivw,nion
kai,
i[na evgw, avnasth,sw auvto,n

to. qe,lhma evstin tou/to
ÎevnÐ th/| h`me,ra|
tou/ patro,j
evsca,th|
mou
Joh 6:41-42 ou=n evgo,gguzon
peri, auvtou/ o[ti

(X) ei=pen
oi` VIoudai/oi
kai, evgw, eivmi o` a;rtoj
o` kataba,j
e;legon evk tou/ ouvranou/
ouvc to.n pate,ra

ou-toj evstin VIhsou/j o` uiò,j h`mei/j oi;damen kai,
VIwsh,f ou- th.n mhte,ra
(X) le,gei
pw/j nu/n
o[ti
(X) katabe,bhka
evk tou/ ouvranou/
Joh 6:43 avpekri,qh
VIhsou/j kai,
ei=pen
auvtoi/j
(X) goggu,zete
mh, metV avllh,lwn

Joh 6:44 evlqei/n
ouvdei,j du,natai
pro,j me
eva,n
o` path,r e`lku,sh| auvto,n
kai, mh,
o` pe,myaj me
evgw, avnasth,sw auvto,n
evn th/| h`me,ra|

evsca,th|
Joh 6:45 e;stin gegramme,non
kai, evn toi/j profh,taij

pa,ntej e;sontai didaktoi,
qeou/
avkou,saj
o` kai,
para, tou/ patro,j maqw,n
e;rcetai
pa/j pro,j evme,
Joh 6:46 tij e`w,raken to.n pate,ra
o` w;n
eiv mh, para, tou/ qeou/ o[ti
(X)
$e;stin%
ouvc
ou-toj e`w,raken to.n pate,ra
Joh 6:47 (X) le,gw

avmh.n avmh,n u`mi/n o` pisteu,wn
e;cei zwh,n
aivw,nion
Joh 6:48 evgw, eivmi o` a;rtoj

th/j zwh/j

Joh 6:49-50 e;fagon to. ma,nna
oi` pate,rej kai, evn th/| evrh,mw|

u`mw/n avpe,qanon
ou-toj evstin o` a;rtoj
o` katabai,nwn
evk tou/ ouvranou/
i[na fa,gh|
tij kai, evx auvtou/
avpoqa,nh|
evgw, eivmi o` a;rtoj mh,

Joh 6:51
o` zw/n o` kataba,j
evk tou/ ouvranou/

(X) zh,sei
eivj to.n aivw/na eva,n

tij fa,gh|
de, evk tou/ a;rtou
tou,tou
o` a;rtoj evstin h` sa,rx evgw, dw,sw o[n
kai, mou u`pe,r th/j zwh/j
Joh 6:52 ou=n tou/ ko,smou
oi` VIoudai/oi evma,conto
pro,j avllh,louj
le,gontej
dou/nai th.n sa,rka
ou-toj du,natai
h`mi/n fagei/n Îauvtou/Ð
pw/j

Joh 6:53 ou=n
o` VIhsou/j ei=pen
auvtoi/j
(X) le,gw
avmh.n avmh,n
(X) e;cete zwh,n
u`mi/n
ouvk evn eàutoi/j
fa,ghte th.n sa,rka

eva,n tou/ uiòu/
(X)
kai, tou/ avnqrw,pou
mh,
pi,hte to. ai-ma
Joh 6:54 trw,gwn th.n sa,rka
auvtou/
o` mou
kai,
pi,nwn to. ai-ma
mou
e;cei zwh,n
kai, aivw,nion
evgw, avnasth,sw auvto,n
th/| h`me,ra|
evsca,th|
Joh 6:55 ga,r h` sa,rx evstin brw/sij

mou avlhqh,j
kai,
to. ai-ma evstin po,sij

mou avlhqh,j
Joh 6:56 trw,gwn th.n sa,rka
o` mou
kai,
pi,nwn to. ai-ma
mou
me,nei
kai, evn evmoi,

evgw, $me,nw%
evn auvtw/|

Joh 6:57 evgw, zw/
kai, dia, to.n pate,ra
kaqw,j
o` path,r avpe,steilen me
zw/n
kai,
o` trw,gwn me
evkei/noj zh,sei
kai, diV evme,
Joh 6:58 evstin o` a;rtoj

ou-toj o` kataba,j
$evstin% evx ouvranou/
ouv kaqw,j
$o` a;rtoj% $evstin%
e;fagon $o[n%
o` trw,gwn to.n a;rton
oi` pate,rej kai,
tou/ton
zh,sei avpe,qanon
eivj to.n aivw/na
Joh 6:59 (X) ei=pen tau/ta
dida,skwn
evn sunagwgh/| evn Kafarnaou,m

Joh 6:60 ou=n
polloi, ei=pan
o` lo,goj evstin sklhro,j
evk tw/n maqhtw/n avkou,santej ou-toj
auvtou/ avkou,ein auvtou/
ti,j du,natai
Joh 6:61 de,
o` VIhsou/j ei=pen
auvtoi/j
oi` maqhtai, goggu,zousin tou/to skandali,zei u`ma/j
auvtou/ peri, tou,tou

o[ti
eivdw,j
evn eàutw/|

Joh 6:62 ou=n
(X) (X) to.n uiò,n avnabai,nonta

eva,n tou/ avnqrw,pou o[pou
(X) qewrh/te (X) h=n
to. pro,teron
Joh 6:63 to. zw|opoiou/n
to. pneu/ma evstin
h` sa.rx wvfelei/
ouvk ouvde,n
evstin pneu/ma
ta. r`h,mata kai,

evstin zwh,
evgw, lela,lhka a[
u`mi/n
Joh 6:64 avllV
tinej eivsin oi[ pisteu,ousin
evx u`mw/n ouv
ga,r oi` pisteu,ontej

mh,
eivsin ti,nej
kai,
o` paradw,swn auvto,n
o` VIhsou/j h;|dei evstin ti,j
evx avrch/j
Joh 6:65 kai,
(X) e;legen
(X) ei;rhka
dia, tou/to evlqei/n

o[ti
ouvdei,j du,natai
u`mi/n pro,j me
eva,n $evlqei/n%
h=| dedome,non
mh, evk tou/ patro,j
auvtw/|

Joh 6:66 avph/lqon
polloi, kai, eivj ta. ovpi,sw
ÎevkÐ tw/n maqhtw/n evk tou,tou periepa,toun
auvtou/ ouvke,ti metV auvtou/
Joh 6:67 ou=n
o` VIhsou/j ei=pen
toi/j dw,deka mh,
u`pa,gein
u`mei/j qe,lete
kai,
Joh 6:68-69 Pe,troj Si,mwn avpekri,qh
auvtw/| ku,rie
(X) avpeleuso,meqa
(X) e;ceij r`h,mata pro,j ti,na

zwh/j
kai, aivwni,ou
pepisteu,kamen
su, ei= o` a[gioj
h`mei/j kai, tou/ qeou/
o[ti
evgnw,kamen
Joh 6:70 o` VIhsou/j avpekri,qh

auvtoi/j ouvk
evgw, evxelexa,mhn u`ma/j tou.j dw,deka

kai,
ei-j evstin dia,boloj
evx u`mw/n
Joh 6:71 de,
(X) e;legen
ga,r
to.n VIou,dan paradido,nai auvto,n
ei-j ou-toj e;mellen
Si,mwnoj VIskariw,tou
evk tw/n dw,deka

Joh 7:1 kai,
o` VIhsou/j periepa,tei
meta, tau/ta evn th/| Galilai,a|
ga,r peripatei/n
(X) h;qelen
evn th/| VIoudai,a|
ouv
o[ti avpoktei/nai auvto,n
oi` VIoudai/oi evzh,toun
Joh 7:2 de,
h` skhnophgi,a h` eòrth, h=n

Joh 7:3-4 ou=n
oi` avdelfoi, ei=pon

meta,bhqi
auvtou/ pro,j auvto,n
(X) evnteu/qen
kai,
u[page
eivj th.n VIoudai,an

i[na
oi` maqhtai, qewrh,sousin ta. e;rga (X) poiei/j a[
kai, sou sou/
poiei/ ti
ga,r
evn kruptw/|
ouvdei,j
kai,
ei=nai
zhtei/
evn parrhsi,a|
auvto,j
(X) fane,rwson seauto,n

tw/| ko,smw| eiv
(X) poiei/j tau/ta
Joh 7:5 ga,r
oi` avdelfoi, evpi,steuon

ouvde, auvtou/ eivj auvto,n

Joh 7:6 ou=n
o` VIhsou/j le,gei o` kairo,j pa,restin

auvtoi/j o` evmo,j ou;pw
de,
o` kairo,j evstin e[toimoj
o` u`me,teroj pa,ntote
Joh 7:7 misei/n u`ma/j

du,natai
o` ko,smoj ouv
de,
misei/ evme, ta. e;rga evstin ponhra,
auvtou/
o[ti o[ti
evgw, marturw/
peri, auvtou/
Joh 7:8 u`mei/j avna,bhte
eivj th.n eòrth,n
evgw, avnabai,nw
ouvk eivj th.n eòrth,n

tau,thn
o[ti
o` kairo,j peplh,rwtai
evmo,j ou;pw
Joh 7:9 de,
auvto,j e;meinen
eivpw,n tau/ta evn th/| Galilai,a|
Joh 7:10 de,
auvto,j avne,bh
kai, to,te ouv fanerw/j
avllV
w`j
oi` avdelfoi, avne,bhsan
Îw`jÐ
$avnabai,nwn%
auvtou/ eivj th.n eòrth,n
evn kruptw/|

Joh 7:11 ou=n evzh,toun auvto,n
oi` VIoudai/oi evn th/| eòrth/|

kai,
e;legon
evkei/noj evstin
pou/
Joh 7:12 kai, goggusmo,j h=n
peri, auvtou/ polu,j evn toi/j o;cloij
oi` e;legon
o[ti
me,n (X) evstin avgaqo,j
Îde,Ð
a;lloi e;legon
ou;
avlla,
(X) plana/| to.n o;clon
Joh 7:13 me,ntoi
ouvdei,j evla,lei
parrhsi,a| dia, to.n fo,bon
peri, auvtou/ tw/n VIoudai,wn
Joh 7:14 de, avne,bh
VIhsou/j kai, eivj to. ièro,n
th/j eòrth/j mesou,shj evdi,dasken

h;dh
Joh 7:15 ou=n
oi` VIoudai/oi evqau,mazon
le,gontej
ou-toj oi=den gra,mmata

pw/j memaqhkw,j
mh,

Joh 7:16-17 ou=n avpekri,qh
Îo`Ð VIhsou/j
kai,
ei=pen
auvtoi/j
evmh,
h` didach, e;stin ouvk

avlla,
evmh, tou/ pe,myantoj me
(X) evstin
po,teron evk tou/ qeou/

h;
evgw, lalw/
(X) gnw,setai
avpV evmautou/
peri, th/j didach/j
eva,n poiei/n to. qe,lhma

tij qe,lh|
Joh 7:18 o` lalw/n auvtou/
avfV eàutou/
zhtei/ th.n do,xan
th.n ivdi,an
o` zhtw/n th.n do,xan

tou/ pe,myantoj auvto,n
de,
ou-toj evstin avlhqh,j
kai,
avdiki,a e;stin
ouvk evn auvtw/|
Joh 7:19 ouv kai,
Mwu?sh/j de,dwken to.n no,mon ouvdei,j poiei/ to.n no,mon
u`mi/n evx u`mw/n
avpoktei/nai me
(X) zhtei/te
ti,

Joh 7:20 o` o;cloj avpekri,qh
(X) e;ceij daimo,nion
avpoktei/nai se
ti,j zhtei/
Joh 7:21 avpekri,qh

VIhsou/j kai,
ei=pen
(X) evpoi,hsa e;rgon
auvtoi/j
e[n
kai,
pa,ntej qauma,zete
Joh 7:22 Mwu?sh/j de,dwken th.n peritomh,n
dia, tou/to u`mi/n
$peritomh,% evstin
o[ti evk tou/ Mwu?se,wj

(paren) $evstin%
kai,
ouvc
avllV
$peritomh,% $evstin%
evk tw/n pate,rwn

(X) perite,mnete a;nqrwpon
evn sabba,tw|
Joh 7:23 (X) cola/te

evmoi, o[ti
(X) evpoi,hsa a;nqrwpon u`gih/
evn sabba,tw| o[lon

eiv
a;nqrwpoj lamba,nei peritomh,n
evn sabba,tw| i[na

o` no,moj luqh/|
Joh 7:24 kri,nete Mwu?se,wj mh,
(X) mh, katV o;yin

avlla,
kri,nete th.n kri,sin
dikai,an

Joh 7:25 ou=n
tinej e;legon
evk tw/n ~Ierosolumitw/n ouvc
ou-toj evstin (X)
avpoktei/nai o[n
(X) zhtou/sin
Joh 7:26 kai,
i;de (X) lalei/ mh,pote ou-toj evstin o` cristo,j

parrhsi,a|
o[ti
kai, oi` a;rcontej e;gnwsan
(X) le,gousin ouvde,n avlhqw/j
auvtw/|
Joh 7:27 avlla, (X) evstin

po,qen
(X) oi;damen tou/ton
de, o` cristo,j evstin

po,qen
ouvdei,j ginw,skei
o[tan
(X) e;rchtai

Joh 7:28-29 ou=n
dida,skwn
o` VIhsou/j e;kraxen
evn tw/| ièrw/|
kai,
le,gwn
oi;date evme,
(X) kai, (X) eivmi

kai,
po,qen
(X) evlh,luqa oi;date
avpV evmautou/
kai, ouvk
avllV
o` pe,myaj me
e;stin avlhqino,j u`mei/j oi;date o[n
ouvk
evgw, oi=da auvto,n

(X) eivmi
o[ti
parV auvtou/
kai,
evkei/noj avpe,steilen me
Joh 7:30 ou=n pia,sai auvto,n

(X) evzh,toun
kai,
ouvdei,j evpe,balen th.n cei/ra
evpV auvto,n o[ti

h` w[ra evlhlu,qei
auvtou/ ou;pw
Joh 7:31 de, evpi,steusan
polloi, eivj auvto,n

kai,
evk tou/ o;clou e;legon
mh,
o` cristo,j poih,sei shmei/a
o[tan plei,ona
(X) e;lqh|
(X) ou-toj evpoi,hsen w-n

Joh 7:32 tou/ o;clou goggu,zontoj tau/ta
oi` Farisai/oi h;kousan
peri, auvtou/
kai, oi` avrcierei/j
kai, avpe,steilan u`phre,taj

oi` Farisai/oi i[na
(X) pia,swsin auvto,n
Joh 7:33 ou=n
o` VIhsou/j ei=pen eivmi
e;ti cro,non meqV u`mw/n

(X)
kai,
mikro,n
u`pa,gw
to.n pe,myanta me
pro,j
Joh 7:34 zhth,sete me
(X) kai,
eu`rh,sete ÎmeÐ
kai, ouvc
evlqei/n
u`mei/j du,nasqe
o[pou
ouv evgw, eivmi,
Joh 7:35 ou=n
oi` VIoudai/oi ei=pon
pro,j eàutou,j
poreu,esqai
ou-toj me,llei
pou/
o[ti
h`mei/j eu`rh,somen auvto,n
ouvc
poreu,esqai
mh, eivj th.n diaspora,n

kai,
(X) me,llei tw/n ~Ellh,nwn
dida,skein tou.j {Ellhnaj

Joh 7:36 o` lo,goj evstin ti,j (X) ei=pen o[n
ou-toj
zhth,sete me
(X) kai,
eu`rh,sete ÎmeÐ
kai, ouvc
evlqei/n
u`mei/j du,nasqe
o[pou
ouv evgw, eivmi
Joh 7:37 de, ei`sth,kei
o` VIhsou/j kai,
evn th/| h`me,ra| e;kraxen
evsca,th| le,gwn
evrce,sqw
th/| mega,lh|
(X) kai, pro,j me
th/j eòrth/j
pine,tw
eva,n
tij diya/|
eivj evme,
potamoi, rèu,sousin
u[datoj evk th/j koili,aj
zw/ntoj auvtou/
kaqw,j
h` grafh, ei=pen
Joh 7:39 de,
(X) ei=pen tou/to
peri, tou/ pneu,matoj
oi` pisteu,santej
eivj auvto,n lamba,nein o[

ga,r e;mellon
pneu/ma h=n
ou;pw o[ti
VIhsou/j evdoxa,sqh
ouvde,pw

Joh 7:40-41 ou=n (X) e;legon
evk tou/ o;clou avkou,santej tw/n lo,gwn ou-toj evstin o` profh,thj

tou,twn avlhqw/j
a;lloi e;legon
ou-toj evstin o` cristo,j

de,
oi` e;legon
ga,r
mh,
o` cristo,j e;rcetai
Joh 7:42 ouvc evk th/j Galilai,aj
h` grafh, ei=pen
o[ti
o` cristo,j e;rcetai evk tou/ spe,rmatoj
Daui,d
kai,
avpo, Bhqle,em th/j kw,mhj
o[pou
Daui,d h=n
Joh 7:43-44 ou=n sci,sma evge,neto
evn tw/| o;clw| diV auvto,n
de, pia,sai auvto,n

tinej h;qelon
evx auvtw/n
avllV
ouvdei,j evpe,balen ta.j cei/raj
evpV auvto,n
Joh 7:45 ou=n oi` u`phre,tai h=lqon avrcierei/j

pro,j tou,j kai,
kai,
Farisai,ouj
evkei/noi ei=pon
auvtoi/j
(X) hvga,gete auvto,n
dia, ti, ouvk

Joh 7:46 oi` u`phre,tai avpekri,qhsan
a;nqrwpoj evla,lhsen
ouvde,pote ou[twj
Joh 7:47 ou=n
oi` Farisai/oi avpekri,qhsan
auvtoi/j mh,
u`mei/j pepla,nhsqe
kai,
Joh 7:48 mh,
tij evpi,steusen
evk tw/n avrco,ntwn eivj auvto,n
h;
evk tw/n Farisai,wn
Joh 7:49 avllV
o` o;cloj eivsin evpa,ratoi
ou-toj o` ginw,skwn to.n no,mon

mh,
Joh 7:50-51 o` evlqw,n
pro,j auvto,n
Îto.Ð pro,teron
Niko,dhmoj le,gei
pro,j auvtou,j
w;n ei-j
evx auvtw/n
mh,
o` no,moj kri,nei to.n a;nqrwpon

h`mw/n avkou,sh|
eva,n
(X) prw/ton parV auvtou/
kai,
mh, gnw/| (X) (X) poiei/ ti,

Joh 7:52 avpekri,qhsan
(X)
kai,
ei=pan
auvtw/| mh,
su, ei=
kai, evk th/j Galilai,aj
evrau,nhson
(X) profh,thj evgei,retai

kai,
o[ti ouvk evk th/j Galilai,aj
i;de
Joh 7:53 ÎÎkai,
e[kastoj evporeu,qhsan
eivj to.n oi=kon

auvtou/

Joh 8:1 de,
VIhsou/j evporeu,qh
eivj to. o;roj

tw/n evlaiw/n
Joh 8:2 de, (X) parege,neto
o;rqrou pa,lin eivj to. ièro,n
kai,
o` lao,j h;rceto
pa/j pro,j auvto,n
kai,
(X) evdi,dasken auvtou,j
kaqi,saj
Joh 8:3-5 de, a;gousin gunai/ka

oi` grammatei/j
kateilhmme,nhn
kai, kai,
oi` Farisai/oi evpi, moicei,a|
le,gousin
sth,santej auvth,n auvtw/|
evn me,sw|
dida,skale h` gunh, katei,lhptai

au[th evpV auvtofw,rw| moiceuome,nh
de,
liqa,zein ta.j toiau,taj
Mwu?sh/j evnetei,lato
ou=n
evn tw/| no,mw| h`mi/n
su, le,geij ti,
Joh 8:6 de, de,
(X) e;legon tou/to o` VIhsou/j kate,grafen
peira,zontej auvto,n ku,yaj tw/| daktu,lw|
ka,tw eivj th.n gh/n
i[na kathgorei/n auvtou/

(X) e;cwsin

Joh 8:7 de, avne,kuyen
(X) kai,
ei=pen
auvtoi/j
o` avnama,rthtoj bale,tw li,qon
u`mw/n prw/toj evpV auvth,n
w`j
evrwtw/ntej auvto,n
(X) evpe,menon
Joh 8:8 kai,
(X) e;grafen
kataku,yaj eivj th.n gh/n

pa,lin
Joh 8:9 de, oi` evxh,rconto
avkou,santej ei-j avrxa,menoi
kaqV ei-j avpo, tw/n presbute,rwn

kai,
(X) katelei,fqh mo,noj
kai,
ou=sa
h` gunh, $katelei,fqh%
evn me,sw|
Joh 8:10 de,
o` VIhsou/j ei=pen
avnaku,yaj auvth/| gu,nai (X) eivsin
pou/
ouvdei,j kate,krinen se
Joh 8:11 de, de,
h` ei=pen o` VIhsou/j ei=pen evgw, katakri,nw se
ku,rie ouvde,
poreu,ou
ouvdei,j (X)
(X) Îkai,Ð
a`ma,rtaneÐÐ
avpo, tou/ nu/n

mhke,ti

Joh 8:12 ou=n
o` VIhsou/j evla,lhsen
pa,lin auvtoi/j le,gwn
evgw, eivmi to. fw/j

tou/ ko,smou
peripath,sh|
o` avkolouqw/n evmoi,
ouv mh, evn th/| skoti,a|
avllV
e[xei to. fw/j
Joh 8:13 ou=n th/j zwh/j
oi` Farisai/oi ei=pon su, marturei/j

auvtw/| peri, seautou/
h` marturi,a e;stin avlhqh,j
Joh 8:14 avpekri,qh sou ouvk
VIhsou/j
kai,
ei=pen
auvtoi/j
h` marturi,a evstin avlhqh,j h=lqon

mou ka;n (X) po,qen
evgw, marturw/ kai,
o[ti
oi=da u`pa,gw
peri, evmautou/ (X)
de, pou/
e;rcomai
(X) po,qen
h;
u`mei/j oi;date u`pa,gw
ouvk pou/
Joh 8:15 u`mei/j kri,nete
kata, th.n sa,rka
evgw, kri,nw ouvde,na

ouv

Joh 8:16 de,
h` kri,sij evstin avlhqinh,

h` evmh, kai. eva,n
evgw, kri,nw (X) eivmi, mo,noj
o[ti
ouvk
avllV evgw,
(X)
kai,
Joh 8:17 de, o` path,r
ge,graptai
pe,myaj me
o[ti evn tw/| no,mw|
h` marturi,a evstin avlhqh,j kai, tw/| u`mete,rw|
avnqrw,pwn
du,o
Joh 8:18 o` marturw/n

evgw, eivmi
peri, evmautou/
kai,
o` path,r marturei/
pe,myaj me peri, evmou/
Joh 8:19 ou=n
(X) e;legon VIhsou/j avpekri,qh
auvtw/| evme,
o` path,r evstin
(X) oi;date ou;te
sou pou/
ou;te
to.n pate,ra
mou
Joh 8:20 (X) evla,lhsen ta. r`h,mata
tau/ta (X) h;|deite to.n pate,ra
evn tw/| gazofulaki,w|
a;n kai, mou
dida,skwn
kai, eiv
evn tw/| ièrw/| (X) h;|deite evme,
ouvdei,j evpi,asen auvto,n
o[ti
h` w[ra evlhlu,qei
auvtou/ ou;pw

Joh 8:21 ou=n
evgw, u`pa,gw
(X) ei=pen
kai,
pa,lin
(X) zhth,sete me
auvtoi/j kai,
(X) avpoqanei/sqe
evn th/| a`marti,a|

u`mw/n
evlqei/n
u`mei/j du,nasqe
Joh 8:22 ou=n o[pou
ouv evgw, u`pa,gw
mh,ti
(X) avpoktenei/ eàuto,n
o[ti
(X) le,gei
evlqei/n
u`mei/j du,nasqe
o[pou
ouv evgw, u`pa,gw
Joh 8:23 kai, u`mei/j evste

(X) e;legen evk tw/n ka,tw
auvtoi/j
evgw, eivmi
evk tw/n a;nw
u`mei/j evste
evk tou/ ko,smou

tou,tou
evgw, eivmi,
ouvk evk tou/ ko,smou

tou,tou

Joh 8:24 ou=n
(X) ei=pon
u`mi/n
o[ti
(X) avpoqanei/sqe
ga,r
(X) avpoqanei/sqe evn tai/j a`marti,aij
evn tai/j a`marti,aij u`mw/n

evgw, eivmi
u`mw/n
eva,n
o[ti
(X) pisteu,shte
mh,
Joh 8:25 ou=n
(X) e;legon o` VIhsou/j ei=pen

auvtw/| auvtoi/j
su, ei= ti,j $evgw,% $eivmi% (X)
(X) lalw/ o[ ti
th.n avrch,n kai,
u`mi/n
Joh 8:26 (X) e;cw polla, lalei/n
kai,
peri, u`mw/n kri,nein
avllV
o` pe,myaj me
evstin avlhqh,j
kai, (X) (X) h;kousa a[
parV auvtou/
evgw, lalw/ tau/ta
eivj to.n ko,smon
Joh 8:27 (X) e;legen

to.n pate,ra auvtoi/j
o[ti
(X) e;gnwsan
ouvk

Joh 8:28 ou=n
o` VIhsou/j ei=pen
Îauvtoi/jÐ evgw, eivmi
kai, poiw/ ouvde,n
o[ti (X) avpV evmautou/

(X) gnw,sesqe avlla,
lalw/ tau/ta
to,te
o[tan kaqw,j
(X) u`yw,shte to.n uiò,n o` path,r evdi,daxen me
tou/ avnqrw,pou
Joh 8:29 kai, evstin

o` pe,myaj me
metV evmou/
avfh/ken me mo,non
ouvk o[ti
evgw, poiw/ ta. avresta,
pa,ntote auvtw/|
Joh 8:30 polloi, evpi,steusan
auvtou/ lalou/ntoj tau/ta eivj auvto,n
Joh 8:31-32 ou=n
o` VIhsou/j e;legen
pro,j tou.j VIoudai,ouj
pepisteuko,taj auvtw/|
(X) evste maqhtai,

avlhqw/j mou
kai,
(X) gnw,sesqe th.n avlh,qeian
eva,n
u`mei/j mei,nhte
kai,
evn tw/| lo,gw| h` avlh,qeia evleuqerw,sei u`ma/j
tw/| evmw/|

Joh 8:33 (X) avpekri,qhsan
evsmen spe,rma
pro,j auvto,n VAbraa,m
(X) kai,
dedouleu,kamen
su, le,geij ouvdeni, pw,pote
pw/j
o[ti
(X) genh,sesqe evleu,qeroi
Joh 8:34 o` VIhsou/j avpekri,qh

auvtoi/j
(X) le,gw
avmh.n avmh,n
o` poiw/n th.n a`marti,an o[ti
u`mi/n evstin dou/loj
pa/j th/j a`marti,aj
Joh 8:35 de, o` dou/loj me,nei
ouv evn th/| oivki,a| eivj to.n aivw/na
o` uiò,j me,nei
eivj to.n aivw/na
Joh 8:36 ou=n
(X) e;sesqe evleu,qeroi
eva,n o;ntwj
o` uiò,j evleuqerw,sh| u`ma/j
Joh 8:37 (X) evste spe,rma

VAbraa,m
o[ti
(X) oi=da
avlla,
avpoktei/nai me
(X) zhtei/te
o[ti
o` lo,goj cwrei/
o` evmo,j ouv evn u`mi/n

Joh 8:38 (X) lalw/ (X) evgw, e`w,raka a[
para, tw/| patri,

ou=n
u`mei/j poiei/te (X) (X) hvkou,sate a[

kai, para, tou/ patro,j
Joh 8:39-40 avpekri,qhsan
(X) kai,
ei=pan
auvtw/|
o` path,r evstin VAbraa,m
h`mw/n
o` VIhsou/j le,gei
auvtoi/j
(X) evpoiei/te ta. e;rga

tou/ VAbraa,m
eiv
(X) evste te,kna
tou/ VAbraa,m
de,
avpoktei/nai me a;nqrwpon
(X) zhtei/te
nu/n
o[j lela,lhka th.n avlh,qeian
u`mi/n
VAbraa,m evpoi,hsen tou/to
(X) h;kousa h[n
ouvk
para, tou/ qeou/
Joh 8:41 u`mei/j poiei/te ta. e;rga

tou/ patro,j
Îou=nÐ u`mw/n
(X) ei=pan h`mei/j gegennh,meqa

auvtw/| ouv evk pornei,aj
(X) e;comen pate,ra to.n qeo,n

e[na

Joh 8:42 o` VIhsou/j ei=pen
auvtoi/j
(X) hvgapa/te evme,
evxh/lqon
a;n ga,r
evgw, kai, evk tou/ qeou/
eiv
o` qeo,j h=n path,r h[kw
u`mw/n
(X) evlh,luqa
ga,r
ouvde, avpV evmautou/
avllV
Joh 8:43 (X) ginw,skete th.n lalia,n evkei/noj avpe,steilen me
dia, ti, ouv th.n evmh,n
(X) $ginw,skete% $th.n lalia,n%

$ouv% $th.n evmh,n%
o[ti avkou,ein to.n lo,gon
(X) du,nasqe
to.n evmo,n
ouv
Joh 8:44 evste
evk tou/ patro,j tou/ diabo,lou

u`mei/j
kai,
poiei/n ta.j evpiqumi,aj
qe,lete
tou/ patro,j
u`mw/n
h=n avnqrwpokto,noj
evkei/noj kai, avpV avrch/j

e;sthken
ouvk evn th/| avlhqei,a|

o[ti
avlh,qeia e;stin
ouvk evn auvtw/|
(X) lalei/
yeu,sthj
evk tw/n ivdi,wn o[ti
(X) evstin kai,
o[tan
(X) lalh/| to. yeu/doj o` path,r
auvtou/

Joh 8:45 de,
(X) pisteu,ete moi

ouv
o[ti
evgw, le,gw th.n avlh,qeian
Joh 8:46 ti,j evle,gcei me u`mei/j pisteu,ete moi
evx u`mw/n peri, a`marti,aj dia, ti, ouv

eiv
(X) le,gw avlh,qeian
Joh 8:47 o` w;n
evk tou/ qeou/

avkou,ei ta. r`h,mata
tou/ qeou/
u`mei/j avkou,ete
ouvk o[ti
dia, tou/to (X) evste
ouvk evk tou/ qeou/

oi` VIoudai/oi
kai,
ei=pan
auvtw/| ouv
h`mei/j le,gomen
kalw/j ei= Samari,thj
o[ti
su, kai,
e;ceij daimo,nion
Joh 8:49 VIhsou/j avpekri,qh e;cw daimo,nion
evgw, ouvk
avlla,
timw/ to.n pate,ra
kai,
mou
u`mei/j avtima,zete me

Joh 8:50 de, evgw, zhtw/ th.n do,xan
ouv mou
zhtw/n
o` kai,
kri,nwn
e;stin
(X) le,gw
Joh 8:51
avmh.n avmh,n
(X) qewrh,sh| qa,naton
u`mi/n
eva,n
tij thrh,sh| to.n lo,gon
evmo,n
Joh 8:52 Îou=nÐ

(X) e;ceij daimo,nion
auvtw/| o[ti
(X) evgnw,kamen
nu/n
VAbraa,m avpe,qanen
kai,
oi` profh/tai $avpe,qanon%
kai,
su, le,geij
(X) geu,shtai qana,tou
ouv mh, eivj to.n aivw/naÅ

eva,n
tij thrh,sh| to.n lo,gon
Joh 8:53 mh, mou

su, ei= mei,zwn
tou/ patro,j VAbraa,m o[stij avpe,qanen
h`mw/n
kai,
oi` profh/tai avpe,qanon (X) poiei/j seauto,n ti,na

Joh 8:54-55 VIhsou/j avpekri,qh h` do,xa evstin ouvde,n
mou eva,n
evgw, doxa,sw evmauto,n
o` doxa,zwn me
o` path,r e;stin
mou
le,gete
o[n
o[ti
u`mei/j (X) evstin qeo,j
kai,
h`mw/n
evgnw,kate auvto,n
de,
ouvk
evgw, oi=da auvto,n
kai, e;somai yeu,sthj

o[moioj
u`mi/n
eva,n
(X) (X) ei;pw
avllV
o[ti
oi=da auvto,n (X) oi=da auvto,n
ouvk
kai,
thrw/ to.n lo,gon
auvtou/
Joh 8:56 hvgallia,sato
i[na
(X) i;dh| th.n h`me,ran
o` path,r VAbraa,m
kai, th.n evmh,n
u`mw/n ei=den
kai,
evca,rh

Joh 8:57 ou=n
oi` VIoudai/oi ei=pon e;ceij e;th

pro,j auvto,n ou;pw penth,konta
(X) kai,
e`w,rakaj VAbraa,m
Joh 8:58 VIhsou/j ei=pen
auvtoi/j
(X) le,gw
avmh.n avmh,n
evgw, eivmi,
u`mi/n
pri,n
VAbraa,m gene,sqai
Joh 8:59 ou=n de, evkru,bh
(X) h=ran li,qouj VIhsou/j kai,

i[na evxh/lqen
(X) ba,lwsin
evk tou/ ièrou/
evpV auvto,n

Joh 9:1 kai,
(X) ei=den a;nqrwpon

para,gwn tuflo,n
evk geneth/j
Joh 9:2 kai,
oi` maqhtai, hvrw,thsan auvto,n

auvtou/ le,gontej
ou-toj ràbbi,
ti,j h[marten
h;
oi` gonei/j i[na
(X) gennhqh/| tuflo,j
auvtou/
Joh 9:3 VIhsou/j avpekri,qh ou-toj h[marten
ou;te
ou;te
oi` gonei/j $h[marton%
avllV auvtou/
(X) (X)
i[na
ta. e;rga fanerwqh/|
tou/ qeou/ evn auvtw/|
Joh 9:4 h`ma/j evrga,zesqai ta. e;rga
e[wj tou/ pe,myantoj me

h`me,ra evstin
dei/
nu,x e;rcetai
o[te evrga,zesqai
ouvdei,j du,natai
Joh 9:5 (X) eivmi fw/j
o[tan tou/ ko,smou

(X) w=
evn tw/| ko,smw|

e;ptusen
Joh 9:6-7
camai,
kai,
evpoi,hsen phlo,n
evk tou/ ptu,smatoj

(X)
kai,
evpe,crisen to.n phlo,n
eivpw,n tau/ta evpi, tou.j ovfqalmou,j

kai, auvtou/
ei=pen
auvtw/|
u[page
(X)
ni,yai
eivj th.n kolumbh,qran

tou/ Silwa,m o[ e`rmhneu,etai avpestalme,noj
ou=n avph/lqen
kai,
(X) evni,yato
kai,
h=lqen
ble,pwn
Joh 9:8 ou=n oi` gei,tonej
(X) h=n prosai,thj
kai, e;legon
o[ti
oi` qewrou/ntej auvto,n
to. pro,teron
kaqh,menoj
ouvc
o` kai,
ou-toj evstin
prosaitw/n

Joh 9:9 a;lloi e;legon
o[ti
ou-toj evstin
a;lloi e;legon (X) (X) evkei/noj e;legen
ouvci, o[ti
avllV evgw, eivmi
(X) evstin o[moioj
Joh 9:10 ou=n auvtw/|
(X) e;legon
auvtw/| Îou=nÐ
oi` ovfqalmoi, hvnew,|cqhsa,n

sou pw/j
Joh 9:11 evpoi,hsen phlo,n

evkei/noj avpekri,qh
kai,
o` a;nqrwpoj evpe,crisen tou.j ovfqalmou,j
kai,
mou
o` lego,menoj VIhsou/j ei=pen
moi u[page
o[ti
ou=n
(X) avne,bleya (X) kai, eivj to.n Silwa,m
avpelqw,n ni,yai
kai,
niya,menoj
Joh 9:12 kai,
(X) ei=pan (X) le,gei

auvtw/|
evkei/noj evstin (X) oi=da
pou/ ouvk
Joh 9:13 (X) a;gousin auvto,n to.n tuflo,n
pro,j tou.j Farisai,ouj pote

Joh 9:14 de,
sa,bbaton h=n
evpoi,hsen to.n phlo,n
o` VIhsou/j kai,
evn h-| h`me,ra| avne,w|xen tou.j ovfqalmou,j
auvtou/
Joh 9:15 ou=n
oi` Farisai/oi hvrw,twn auvto,n

kai, pa,lin
(X) avne,bleyen
pw/j
de,
o` ei=pen (X) evpe,qhken phlo,n

auvtoi/j evpi, tou.j ovfqalmou,j
kai, mou
evniya,mhn
(X) kai,
ble,pw
Joh 9:16 ou=n
tinej e;legon
evk tw/n Farisai,wn

o` a;nqrwpoj e;stin
ou-toj ouvk para, qeou/
o[ti
(X) threi/ to. sa,bbaton
Îde,Ð
ouv
a;lloi e;legon
poiei/n shmei/a
a;nqrwpoj du,natai
toiau/ta
a`martwlo,j pw/j
kai,
sci,sma h=n
evn auvtoi/j

Joh 9:17 ou=n
le,gousin
pa,lin
su, le,geij ti,
tw/| tuflw/|
peri, auvtou/ o[ti
de, (X) hvne,w|xen tou.j ovfqalmou,j
o` ei=pen sou
o[ti
(X) evstin profh,thj
Joh 9:18-19 ou=n h=n tuflo,j
(X) kai,
o[ti avne,bleyen
oi` VIoudai/oi evpi,steusan
ouvk peri, auvtou/
evfw,nhsan tou.j gonei/j

e[wj o[tou auvtou/
(X)
kai, tou/ avnable,yantoj
hvrw,thsan auvtou,j
le,gontej
ou-toj evstin o` uiò,j

u`mw/n
ou=n u`mei/j le,gete

(X) ble,pei o[n
o[ti
pw/j a;rti (X) evgennh,qh tuflo,j

Joh 9:20-21 ou=n avpekri,qhsan
oi` gonei/j kai, ou-toj evstin o` uiò,j

auvtou/ ei=pan h`mw/n
o[ti
(X) oi;damen (X) evgennh,qh tuflo,j

kai,
o[ti
(X) ble,pei
de,
pw/j nu/n
(X) oi;damen
ouvk
h; ti,j h;noixen tou.j ovfqalmou,j
auvtou/
h`mei/j oi;damen
ouvk
(X) evrwth,sate auvto,n
(X) e;cei h`liki,an
auvto,j lalh,sei
peri, eàutou/
Joh 9:22 oi` gonei/j ei=pan tau/ta
auvtou/ o[ti
(X) evfobou/nto tou.j VIoudai,ouj
(X) ge,nhtai avposuna,gwgoj
ga,r i[na eva,n

oi` VIoudai/oi sunete,qeinto tij o`mologh,sh| auvto,n cristo,n
h;dh
Joh 9:23 oi` gonei/j ei=pan

auvtou/ dia, tou/to (X) e;cei h`liki,an
o[ti
(X) evperwth,sate auvto,n

Joh 9:24 ou=n evfw,nhsan to.n a;nqrwpon o[j h=n tuflo,j
(X) evk deute,rou

kai,
ei=pan
(X) do,j do,xan
auvtw/|
tw/| qew/|
o` a;nqrwpoj evstin a`martwlo,j
ou-toj
o[ti
h`mei/j oi;damen
Joh 9:25 ou=n (X) evstin a`martwlo,j
eiv
evkei/noj avpekri,qh oi=da
ouvk
(X) (X) ble,pw
w;n tuflo,j a;rti

o[ti
oi=da e[n
Joh 9:26 ou=n
(X) ei=pon (X) evpoi,hsen ti,

auvtw/| soi
(X) h;noixen tou.j ovfqalmou,j

pw/j sou
Joh 9:27 (X) avpekri,qh (X) ei=pon
auvtoi/j u`mi/n h;dh

kai,
(X) hvkou,sate
ouvk
avkou,ein
(X) qe,lete
pa,lin
ti,
mh,
gene,sqai maqhtai,
u`mei/j qe,lete
auvtou/
kai,

kai, evloido,rhsan auvto,n
Joh 9:28-29
(X)
kai,
ei=pon
su, ei= maqhth,j
evkei,nou
de,
h`mei/j evsme,n maqhtai,
tou/ Mwu?se,wj
o` qeo,j lela,lhken
Mwu?sei/
o[ti
oi;damen
(X) evstin
h`mei/j de,
po,qen
oi;damen tou/ton
Joh 9:30 avpekri,qh ouvk
o` a;nqrwpoj kai, (X) evstin
ei=pen
po,qen
auvtoi/j u`mei/j oi;date
ga,r
ouvk
kai,
to. qaumasto,n evstin
o[ti (X) h;noixen tou.j ovfqalmou,j
evn tou,tw|
mou
Joh 9:31 avkou,ei a`martwlw/n
o` qeo,j ouvk
avllV
o[ti avkou,ei tou,tou
(X) oi;damen
h=| qeosebh,j
eva,n
tij kai,
poih/| to. qe,lhma
Joh 9:32-33 tij hvne,w|xen ovfqalmou,j
auvtou/
gegennhme,nou tuflou/
o[ti
hvkou,sqh
poiei/n ouvde,n evk tou/ aivw/noj ouvk

(X) hvdu,nato
ouvk eiv
ou-toj h=n
mh, para, qeou/

(X) kai,
ei=pan su, evgennh,qhj
auvtw/| evn a`marti,aij o[loj
kai,
kai,
su, dida,skeij h`ma/j
(X) evxe,balon auvto,n
e;xw
Joh 9:35 (X) evxe,balon auvto,n

e;xw
o[ti
h;kousen
VIhsou/j kai,
ei=pen
su, pisteu,eij
eu`rw,n auvto,n
eivj to.n uiò,n
tou/ avnqrw,pou
Joh 9:36 avpekri,qh
evkei/noj kai,
ei=pen
kai,
ku,rie
(X) evstin ti,j
i[na
(X) pisteu,sw
eivj auvto,n
Joh 9:37 o` VIhsou/j ei=pen (X) e`w,rakaj auvto,n

auvtw/|
kai,
kai, o` lalw/n
evkei/noj evstin
meta, sou/

Joh 9:38 de, e;fh
ku,rie
o` (X) pisteu,w
kai,
proseku,nhsen auvtw/|
Joh 9:39 kai, oi` ble,pontej

o` VIhsou/j ei=pen mh,
ble,pwsin
kai,
evgw, h=lqon oi` ble,pontej
i[na ge,nwntai tufloi,
eivj kri,ma
eivj to.n ko,smon

tou/ton
Joh 9:40 h;kousan tau/ta
(X) kai,
evk tw/n Farisai,wn ei=pon
oi` o;ntej auvtw/| mh,
metV auvtou/ h`mei/j evsmen tufloi,

kai,
Joh 9:41 o` VIhsou/j ei=pen (X) ei;cete a`marti,an

auvtoi/j ouvk a;n
eiv
(X) h=te tufloi,
de,
(X) le,gete
nu/n
o[ti
(X) ble,pomen
h` a`marti,a me,nei
u`mw/n

Joh 10:1-2 (X) le,gw
avmh.n avmh,n eivserco,menoj
u`mi/n o` mh, dia, th/j qu,raj eivj th.n auvlh,n

avllV
tw/n proba,twn
avnabai,nwn
avllaco,qen
kle,pthj
evkei/noj evstin kai,
lh|sth,j
de, o` eivserco,menoj
dia, th/j qu,raj

evstin poimh,n
tw/n proba,twn
Joh 10:3 o` qurwro,j avnoi,gei
tou,tw|
kai,
ta. pro,bata avkou,ei th/j fwnh/j

auvtou/
kai,
fwnei/ ta. pro,bata
(X) katV o;noma i;dia

kai,
evxa,gei auvta,
Joh 10:4-5 (X) poreu,etai
e;mprosqen auvtw/n
kai,
ta. pro,bata avkolouqei/ auvtw/|
o[tan
o[ti
(X) evkba,lh| ta. i;dia (X) oi;dasin th.n fwnh,n
de,
pa,nta auvtou/
avkolouqh,sousin avllotri,w|
(X) ouv mh,

avlla,
feu,xontai
o[ti avpV auvtou/
(X) oi;dasin th.n fwnh,n
ouvk tw/n avllotri,wn

Joh 10:6 o` VIhsou/j ei=pen th.n paroimi,an
auvtoi/j tau,thn
de, (X) h=n ti,na (X) evla,lei a[

auvtoi/j
evkei/noi e;gnwsan
ouvk
Joh 10:7 ou=n
o` VIhsou/j ei=pen
pa,lin
(X) le,gw
avmh.n avmh,n
o[ti
u`mi/n evgw, eivmi h` qu,ra
tw/n proba,twn
Joh 10:8 kle,ptai
(X) eivsin kai, o[soi h=lqon
lh|stai, pa,ntej Îpro, evmou/Ð
avllV
ta. pro,bata h;kousan auvtw/n
ouvk
Joh 10:9 evgw, eivmi h` qu,ra
swqh,setai
kai, eivseleu,setai
(X) kai,
evxeleu,setai
kai,
eva,n
tij eivse,lqh| eu`rh,sei nomh,n
diV evmou/

Joh 10:10 o` kle,pthj e;rcetai
ouvk eiv mh, kle,yh|
(X) $e;rcetai%
kai,
i[na
(X) qu,sh|
evgw, h=lqon kai,

e;cwsin zwh,n
avpole,sh|
i[na
(X) kai,
e;cwsin
perisso,n
Joh 10:11-13 evgw, eivmi o` poimh,n o` poimh,n ti,qhsin th.n yuch,n
o` kalo,j o` kalo,j u`pe,r tw/n proba,twn auvtou/
to.n lu,kon evrco,menon

misqwto.j qewrei/
o` w;n poimh,n avfi,hsin ta. pro,bata

kai, kai,
ouvk
kai,
feu,gei
ta. pro,bata e;stin i;dia o[ti (X) evstin misqwto,j

kai,
ouvk ou-
kai,
a`rpa,zei (X) me,lei
o` lu,koj kai, auvta, ouv auvtw/|
skorpi,zei peri, tw/n proba,twn
Joh 10:14-15 evgw, eivmi o` poimh,n

o` kalo,j
kai,
(X) ginw,skw ta. evma,
kai, o` path,r ginw,skei me

ta. evma, ginw,skousin me
kai,
kaqw,j
evgw, ginw,skw to.n pate,ra
kai,
(X) ti,qhmi th.n yuch,n
u`pe,r tw/n proba,twn mou

Joh 10:16 kai, (X) e;cw pro,bata a[ e;stin
a;lla ouvk evk th/j auvlh/j
tau,thj
me avgagei/n evkei/na
kai,
dei/
kai, (X) avkou,sousin th/j fwnh/j

mou
kai, poi,mnh
mi,a genh,sontai
poimh,n
ei-j
Joh 10:17 o` path,r avgapa/| me
o[ti
dia, tou/to evgw, ti,qhmi th.n yuch,n
mou
i[na
(X) la,bw auvth,n
pa,lin
Joh 10:18 ouvdei,j ai;rei auvth,n e;cw evxousi,an
avpV evmou/ qei/nai auvth,n

avllV kai,
evgw, ti,qhmi auvth,n
e;cw evxousi,an
avpV evmautou/ (X) labei/n auvth,n
pa,lin
e;labon th.n evntolh,n
para, tou/ patro,j tau,thn

mou
Joh 10:19 sci,sma evge,neto
evn toi/j VIoudai,oij pa,lin dia, tou.j lo,gouj

tou,touj

Joh 10:20 de, e;cei daimo,nion
polloi, e;legon (X) kai,
evx auvtw/n mai,netai
(X) avkou,ete auvtou/

ti,
Joh 10:21 daimonizome,nou

ta. r`h,mata e;stin
a;lloi e;legon
tau/ta ouvk
mh,
avnoi/xai ovfqalmou,j
daimo,nion du,natai
tuflw/n
Joh 10:22-23 ta. evgkai,nia evge,neto
to,te evn toi/j ~Ierosolu,moij

ceimw,n h=n
kai,
o` VIhsou/j periepa,tei
evn tw/| ièrw/| evn th/| stoa/|

tou/ Solomw/noj
Joh 10:24 ou=n evku,klwsan auvto,n
oi` VIoudai/oi kai,

e;legon
auvtw/|
(X) ai;reij th.n yuch,n
e[wj po,te h`mw/n
(X) eivpe,
h`mi/n parrhsi,a|
eiv
su, ei= o` cristo,j

Joh 10:25-26 o` VIhsou/j avpekri,qh (X) ei=pon
auvtoi/j u`mi/n
kai,
(X) pisteu,ete
ouv
ta. e;rga evgw, poiw/ a[
tau/ta marturei/ evn tw/| ovno,mati

tou/ patro,j
peri, evmou/
avllV mou
u`mei/j pisteu,ete
ouv
o[ti
(X) evste,
Joh 10:27-28 ta. pro,bata avkou,ousin th/j fwnh/j
ta. evma, mou ouvk
kai,
evk tw/n proba,twn
evgw, ginw,skw auvta, tw/n evmw/n
kai,
(X) avkolouqou/sin moi
kai,
evgw, di,dwmi zwh,n
auvtoi/j aivw,nion
kai,
(X) avpo,lwntai
kai,
tij a`rpa,sei auvta,
ouvc evk th/j ceiro,j

mou
Joh 10:29 (X) evstin mei/zon o` path,r de,dwken o[

pa,ntwn mou moi
kai,
a`rpa,zein
ouvdei,j du,natai
evk th/j ceiro,j
tou/ patro,j

Joh 10:30 evgw,
evsmen e[n
kai,
o` path,r
Joh 10:31 oi` VIoudai/oi evba,stasan li,qouj

pa,lin i[na
(X) liqa,swsin auvto,n
Joh 10:32 o` VIhsou/j avpekri,qh (X) e;deixa e;rga
auvtoi/j u`mi/n evk tou/ patro,j kala,

polla,
(X) liqa,zete evme,
dia, e;rgon
Joh 10:33 oi` VIoudai/oi avpekri,qhsan poi/on auvtw/n
auvtw/|
(X) liqa,zomen se
peri, e;rgou
kalou/
ouv
avlla, peri, blasfhmi,aj
kai,
o[ti
su, poiei/j seauto,n qeo,n
Joh 10:34 Îo`Ð VIhsou/j avpekri,qh
w;n a;nqrwpoj
auvtoi/j ouvk
e;stin gegramme,non
o[ti evn tw/| no,mw|

evgw, ei=pa u`mw/n
(X) evste qeoi,

Joh 10:35-36 h`gi,asen
u`mei/j le,gete
o` path,r kai, o[n
(X)
o[ti avpe,steilen
(X) blasfhmei/j
eivj to.n ko,smon
o[ti
(X) ei=pon
(X) eivmi uiò,j
eiv tou/ qeou/
(X) ei=pen evkei,nouj qeou,j o` lo,goj evge,neto

tou/ qeou/ pro,j ou[j
kai,
(paren) luqh/nai
h` grafh, du,natai
ouv
Joh 10:37-38 (X) pisteu,ete moi
mh, eiv
(X) poiw/ ta. e;rga
ouv tou/ patro,j
de,
mou
(X) pisteu,ete toi/j e;rgoij
eiv ka;n
(X) poiw/ (X) pisteu,hte evmoi,
mh,
o` path,r $evstin%
evn evmoi,
kai,
i[na gnw/te
o[ti evgw, $eivmi%
(X) kai,
evn tw/| patri,
ginw,skhte
Joh 10:39 Îou=nÐ pia,sai auvto,n

(X) evzh,toun
pa,lin
kai,
(X) evxh/lqen
evk th/j ceiro,j

auvtw/n

Joh 10:40 kai, avph/lqen
pa,lin pe,ran tou/ VIorda,nou

(X)
kai, eivj to.n to,pon
e;meinen o[pou
VIwa,nnhj h=n bapti,zwn
evkei/
to. prw/ton
Joh 10:41 kai, h=lqon
polloi, pro,j auvto,n

kai,
e;legon
VIwa,nnhj evpoi,hsen shmei/on
o[ti
me,n ouvde,n
de,
pa,nta h=n avlhqh/
VIwa,nnhj ei=pen o[sa
peri, tou,tou
Joh 10:42 kai,
polloi, evpi,steusan
eivj auvto,n evkei/

Joh 11:1 de,
La,zaroj tij h=n avsqenw/n
avpo, Bhqani,aj
evk th/j kw,mhj Mari,aj
kai,
Ma,rqaj th/j avdelfh/j
auvth/j
Joh 11:2 de, avlei,yasa to.n ku,rion
h` mu,rw|
kai,
Maria,m h=n
evkma,xasa tou.j po,daj
La,zaroj o` avdelfo,j hvsqe,nei tai/j qrixi,n auvtou/
h-j auvth/j
Joh 11:3 ou=n
ai` avdelfai, avpe,steilan
pro,j auvto,n le,gousai
ku,rie
i;de
(X) avsqenei/ (X) filei/j o[n

Joh 11:4 de,
o` VIhsou/j ei=pen e;stin

avkou,saj h` avsqe,neia ouvk pro,j qa,naton
avllV
au[th $evstin%
u`pe,r th/j do,xhj

i[na tou/ qeou/
o` uiò,j doxasqh/|
tou/ qeou/ diV auvth/j
Joh 11:5 de, th.n Ma,rqan
kai,
o` VIhsou/j hvga,pa th.n avdelfh,n
auvth/j
kai,
to.n La,zaron

Joh 11:6-7 ou=n e;meinen (X) h=n
to,te me,n to,pw| evn w-|

h`me,raj
du,o (X) avsqenei/
(X)
w`j
o[ti
(X) h;kousen
le,gei
e;peita toi/j maqhtai/j
(X) a;gwmen
meta, tou/to
eivj th.n VIoudai,an
pa,lin
Joh 11:8 oi` maqhtai, le,gousin

liqa,sai se
auvtw/| ràbbi, oi` VIoudai/oi evzh,toun
nu/n
kai,
(X) u`pa,geij
pa,lin evkei/
Joh 11:9-10 VIhsou/j avpekri,qh
ouvci,
w-rai, eivsin
dw,deka th/j h`me,raj
(X) prosko,ptei
eva,n o[ti
tij peripath/| (X) ble,pei to. fw/j
ouv
de, evn th/| h`me,ra| tou/ ko,smou
tou,tou
(X) prosko,ptei
eva,n o[ti
tij peripath/| to. fw/j e;stin
evn th/| nukti, ouvk evn auvtw/|

Joh 11:11 ei=pen tau/ta
(X)
kai,
le,gei o` fi,loj La,zaroj kekoi,mhtai
meta, tou/to h`mw/n
avlla,
auvtoi/j
(X) poreu,omai
Joh 11:12 ou=n
oi` maqhtai, ei=pan i[na

(X) evxupni,sw auvto,n
auvtw/| ku,rie
(X) swqh,setai
eiv
(X) kekoi,mhtai
Joh 11:13 de, o` VIhsou/j eivrh,kei
peri, tou/ qana,tou

de, auvtou/ (X) le,gei
o[ti peri, th/j koimh,sewj

evkei/noi e;doxan
tou/ u[pnou
Joh 11:14-15 ou=n
o` VIhsou/j ei=pen La,zaroj avpe,qanen

to,te
kai,
parrhsi,a| (X) cai,rw
auvtoi/j avllV diV u`ma/j i[na
(X) pisteu,shte
(X) a;gwmen o[ti
(X) h;mhn
pro,j auvto,n
ouvk
Joh 11:16 ou=n
evkei/
Qwma/j ei=pen
o` lego,menoj Di,dumoj toi/j summaqhtai/j
h`mei/j a;gwmen
kai, i[na
(X) avpoqa,nwmen
metV auvtou/

Joh 11:17 ou=n
e;conta h`me,raj
o` VIhsou/j eu-ren auvto,n
h;dh te,ssaraj
evlqw,n
evn tw/| mnhmei,w|
Joh 11:18 de,
h` Bhqani,a h=n
evggu,j tw/n ~Ierosolu,mwn avpo, stadi,wn

dekape,nte
Joh 11:19 de, w`j
polloi, evlhlu,qeisan th.n Ma,rqan
evk tw/n VIoudai,wn pro,j kai,

Maria,m
i[na
(X) paramuqh,swntai auvta,j
peri, tou/ avdelfou/
Joh 11:20 ou=n h` Ma,rqa u`ph,nthsen auvtw/| VIhsou/j e;rcetai
w`j o[ti
de, (X) h;kousen
Maria,m evkaqe,zeto
evn tw/| oi;kw|

Joh 11:21-22 ou=n
h` Ma,rqa ei=pen
pro,j to.n VIhsou/n
ku,rie o` avdelfo,j avpe,qanen

mou ouvk eiv
(X) h=j
a;n
w-de
Îavlla,Ð
o` qeo,j dw,sei (X) (X) aivth,sh| to.n qeo,n o[sa
o[ti soi a;n

(X) oi=da
nu/n
kai,

auvth/|
o` avdelfo,j avnasth,setai
sou
(X) avnasth,setai
Joh 11:24 h` Ma,rqa le,gei
auvtw/| o[ti evn th/| avnasta,sei

(X) oi=da
evn th/| h`me,ra|
evsca,th|
Joh 11:25-26 o` VIhsou/j ei=pen h` avna,stasij

auvth/| evgw, eivmi
kai,
h` zwh,
o` pisteu,wn
eivj evme,
zh,setai
ka;n
(X) avpoqa,nh|
zw/n
kai, o` kai,
pisteu,wn
eivj evme,
avpoqa,nh|
(X) pisteu,eij tou/to pa/j ouv mh,
eivj to.n aivw/na
Joh 11:27 (X) le,gei

auvtw/| nai,
su, ei= o` cristo,j o` uiò,j
ku,rie
tou/ qeou/
o[ti
evgw, pepi,steuka
o` evrco,menoj
eivj to.n ko,smon

Joh 11:28 kai, avph/lqen
(X) kai,
evfw,nhsen Maria,m th.n avdelfh,n
eivpou/sa tou/to la,qra| eivpou/sa auvth/j
pa,restin
o` dida,skaloj kai,
fwnei/ se
Joh 11:29 de, hvge,rqh
evkei,nh tacu,
kai,
w`j h;rceto
(X) h;kousen
pro,j auvto,n
Joh 11:30 de, evlhlu,qei
o` VIhsou/j ou;pw eivj th.n kw,mhn

avllV
h=n
e;ti evn tw/| to,pw|
o[pou
h` Ma,rqa u`ph,nthsen auvtw/|
Joh 11:31 ou=n avne,sth

oi` VIoudai/oi hvkolou,qhsan auvth/|
(X) kai,
tace,wj evxh/lqen
o;ntej o[ti
ivdo,ntej th.n Maria,m
metV auvth/j
oi` (X) u`pa,gei
kai, evn th/| oivki,a|
o[ti eivj to. mnhmei/on
paramuqou,menoi auvth,n do,xantej i[na
(X) klau,sh|
evkei/

Joh 11:32 ou=n
h` Maria,m e;pesen
ivdou/sa auvto,n pro,j tou.j po,daj

w`j le,gousa auvtou/
(X) h=lqen
o[pou auvtw/| ku,rie

VIhsou/j h=n
o` avdelfo,j avpe,qanen
mou ouvk eiv
(X) h=j
a;n
w-de
Joh 11:33-34 ou=n evnebrimh,sato

tw/| pneu,mati
kai,
VIhsou/j
evta,raxen eàuto,n
kai,
ei=pen
auvth,n klai,ousan
(X) teqei,kate auvto,n

w`j
tou.j VIoudai,ouj klai,ontaj pou/
(X) ei=den
kai, sunelqo,ntaj
auvth/|
(X) le,gousin
auvtw/| ku,rie e;rcou
(X) kai,
i;de
Joh 11:35 o` VIhsou/j evda,krusen
Joh 11:36 ou=n
i;de
(X) evfi,lei auvto,n

pw/j

Joh 11:37 de,
tinej ei=pan ou-toj avpoqa,nh|
evx auvtw/n ouvk kai, mh,

i[na
poih/sai
ou-toj evdu,nato
o` avnoi,xaj tou.j ovfqalmou,j

tou/ tuflou/
Joh 11:38 ou=n VIhsou/j e;rcetai
evmbrimw,menoj eivj to. mnhmei/on
pa,lin evn eàutw/|

de,
$to. mnhmei/on% h=n sph,laion
kai,
li,qoj evpe,keito
evpV auvtw/|
(X) a;rate to.n li,qon
Ma,rqa h` avdelfh, le,gei

tou/ teteleuthko,toj auvtw/| ku,rie
(X) o;zei
h;dh
ga,r
Joh 11:40 o` VIhsou/j le,gei (X) evstin tetartai/oj
auvth/| ouvk
(X) ei=pon
soi
o[ti
(X) o;yh| th.n do,xan
tou/ qeou/
eva,n
(X) pisteu,sh|j

Joh 11:41 ou=n
(X) h=ran to.n li,qon
de, h=ren tou.j ovfqalmou,j
o` VIhsou/j a;nw
kai,
ei=pen
pa,ter
(X) euvcaristw/ soi
o[ti
(X) h;kousaj mou
Joh 11:42 de, (X) avkou,eij mou

pa,ntote
o[ti
evgw, h;|dein
avlla,
(X) ei=pon su, avpe,steilaj me
dia, to.n o;clon i[na o[ti

(X) pisteu,swsin
to.n periestw/ta
Joh 11:43 kai,
(X) evkrau,gasen
eivpw,n tau/ta fwnh/| La,zare
mega,lh| (X) deu/ro

e;xw
Joh 11:44 o` teqnhkw,j dedeme,noj

evxh/lqen
tou.j po,daj keiri,aij
kai, kai,
h` o;yij periede,deto ta.j cei/raj
auvtou/ soudari,w|
o` VIhsou/j le,gei
lu,sate auvto,n
auvtoi/j
(X) kai, auvto,n u`pa,gein
a;fete

Joh 11:45-46 ou=n polloi, evpi,steusan
evk tw/n VIoudai,wn evlqo,ntej eivj auvto,n
oi` pro,j th.n Maria,m

kai,
de,
qeasa,menoi (X) (X) evpoi,hsen a[
avph/lqon
tinej pro,j tou.j Farisai,ouj

kai,
evx auvtw/n ei=pan (X) VIhsou/j evpoi,hsen a[
auvtoi/j
Joh 11:47 ou=n oi` avrcierei/j sunh,gagon sune,drion
kai, kai,
oi` Farisai/oi e;legon
(X) poiou/men ti,
Joh 11:48 pa,ntej pisteu,sousin o[ti

o` a;nqrwpoj poiei/ shmei/a
eivj auvto,n
ou-toj polla,
kai,
evleu,sontai
to.n to,pon
oi` ~Rwmai/oi kai,
avrou/sin kai,
eva,n
kai,
(X) avfw/men auvto,n h`mw/n to. e;qnoj
ou[twj
Joh 11:49-50 de,
Kai?a,faj ei-j ei=pen
tij evx auvtw/n auvtoi/j
w;n avrciereu,j
tou/ evniautou/
a;nqrwpoj avpoqa,nh|
evkei,nou
ei-j u`pe,r tou/ laou/
kai,
to. e;qnoj avpo,lhtai
oi;date ouvde,n
i[na mh, o[lon
sumfe,rei
u`mei/j ouvk
ouvde, u`mi/n
o[ti
logi,zesqe

Joh 11:51-52 de, ei=pen tou/to
ouvk avfV eàutou/

(X)
avllV
evprofh,teusen avpoqnh,|skein
o[ti u`pe,r tou/ e;qnouj

kai,
w;n avrciereu,j VIhsou/j e;mellen
$avpoqnh,|skein%
tou/ evniautou/
evkei,nou
ouvc u`pe,r tou/ e;qnouj

avllV mo,non
i[na
(X) sunaga,gh| ta. te,kna
eivj e[n kai, tou/ qeou/
ta. dieskorpisme,na
Joh 11:53 ou=n (X) avpoktei,nwsin auvto,n
i[na
(X) evbouleu,santo
avpV th/j h`me,raj

evkei,nhj
Joh 11:54 ou=n periepa,tei
e;ti parrhsi,a| evn toi/j VIoudai,oij
o` VIhsou/j ouvk
avph/lqen
avllV
evkei/qen eivj po,lin
eivj th.n cw,ran legome,nhn VEfrai,m

kai,
evggu,j th/j evrh,mou
e;meinen
evkei/ meta, tw/n maqhtw/n

Joh 11:55 de, to. pa,sca h=n
kai,
polloi, avne,bhsan
eivj ~Ieroso,luma evk th/j cw,raj pro, tou/ pa,sca
i[na
(X) a`gni,swsin eàutou,j
Joh 11:56 ou=n evzh,toun to.n VIhsou/n
(X)
kai,
e;legon ti, dokei/
metV avllh,lwn u`mi/n
e`sthko,tej (X) e;lqh|
evn tw/| ièrw/| ouv mh,

o[ti
eivj th.n eòrth,n
$dokei/%
Joh 11:57 de, oi` avrcierei/j
kai, dedw,keisan evntola,j
oi` Farisai/oi
i[na
(X) mhnu,sh| (X) evstin
o[pwj pou/
eva,n
(X) pia,swsin auvto,n tij gnw/|

Joh 12:1 ou=n
o` VIhsou/j h=lqen
pro, h`merw/n eivj Bhqani,an

e]x tou/ pa,sca o[pou
La,zaroj h=n
VIhsou/j h;geiren o[n
evk nekrw/n
Joh 12:2 ou=n (X) evpoi,hsan dei/pnon

auvtw/| evkei/
kai,
h` Ma,rqa dihko,nei
de,
o` La,zaroj h=n ei-j
tw/n avnakeime,nwn
evk
su,n auvtw/|
Joh 12:3 ou=n h;leiyen tou.j po,daj
h` Maria,m tou/ VIhsou/

kai,
evxe,maxen tou.j po,daj
labou/sa li,tran tai/j qrixi,n auvtou/
mu,rou auvth/j
de,
na,rdou poluti,mou
pistikh/j
h` oivki,a evplhrw,qh
evk th/j ovsmh/j

tou/ mu,rou

Joh 12:4-5 paradido,nai auvto,n de,
o` me,llwn
ei-j o` VIskariw,thj VIou,daj le,gei
ÎevkÐ tw/n maqhtw/n

auvtou/ evpra,qh
to. mu,ron dhnari,wn

kai,
tou/to triakosi,wn
Joh 12:6 de, dia, ti, evdo,qh
ouvk ptwcoi/j
(X) ei=pen tou/to
o[ti
ouvc (X) e;melen
avllV auvtw/| peri, tw/n ptwcw/n
h=n kle,pthj
o[ti
(X) kai,
ta. ballo,mena
evba,stazen
e;cwn to. glwsso,komon

Joh 12:7-8 ou=n
o` VIhsou/j ei=pen
(X) a;fej auvth,n
i[na
(X) thrh,sh| auvto,
eivj th.n h`me,ran

tou/ evntafiasmou/
mou
ga,r e;cete tou.j ptwcou,j
(X) pa,ntote meqV eàutw/n

de,
e;cete evme,
ouv pa,ntote

Joh 12:9 ou=n (X) evstin
evkei/
o[ti
e;gnw
Îo`Ð o;cloj kai,

polu,j evk tw/n VIoudai,wn h=lqon
ouv dia, to.n VIhsou/n

avllV
mo,non
i[na
(X) i;dwsin to.n La,zaron (X) h;geiren o[n
kai, evk nekrw/n
Joh 12:10-11 de, (X) avpoktei,nwsin to.n La,zaron

kai,
i[na
oi` avrcierei/j evbouleu,santo
u`ph/gon
o[ti
polloi, kai,
tw/n VIoudai,wn diV auvto,n evpi,steuon
eivj to.n VIhsou/n
Joh 12:12-13 e;labon ta. bai<a

tw/n foini,kwn
o` o;cloj evxh/lqon
kai,
polu,j th/| evpau,rion eivj u`pa,nthsin
kai,
o` evlqw,n auvtw/|
evkrau,gazon
eivj th.n eòrth,n
o` VIhsou/j e;rcetai w`sanna,
eivj ~Ieroso,luma o` evrco,menoj

o[ti
avkou,santej
evn ovno,mati
kuri,ou
euvloghme,noj
(X)
Îkai,Ð
o` basileu,j
tou/ VIsrah,l

Joh 12:14-15 de,
o` VIhsou/j evka,qisen
eu`rw,n ovna,rion evpV auvto,

kaqw,j
evstin gegramme,non
quga,thr
Siw,n
(X) fobou/
mh,
ivdou,
o` basileu,j e;rcetai
sou kaqh,menoj
evpi, pw/lon
o;nou
Joh 12:16 e;gnwsan tau/ta
to. prw/ton tau/ta h=n gegramme,na
oi` maqhtai, ouvk
evpV auvtw/|
avllV kai,
auvtou/
o[ti (X) evpoi,hsan tau/ta
evmnh,sqhsan
auvtw/|
to,te
o[te
VIhsou/j evdoxa,sqh
Joh 12:17 ou=n
o` o;cloj evmartu,rei
o` w;n evfw,nhsen to.n La,zaron

metV auvtou/ o[te evk tou/ mnhmei,ou
(X) kai,
h;geiren auvto,n
evk nekrw/n
Joh 12:18 o` o;cloj u`ph,nthsen auvtw/|

auvto,n pepoihke,nai to. shmei/on
o[ti tou/to
dia, tou/to (X) h;kousan
Îkai,Ð

Joh 12:19 ou=n (X) wvfelei/te
ouvk
o[ti
oi` Farisai/oi ei=pan (X) qewrei/te
ouvde,n
pro,j eàutou,j
i;de
o` ko,smoj avph/lqen
ovpi,sw auvtou/
Joh 12:20-21 de, {Ellhnej h=san
tw/n avnabaino,ntwn
tinej evk
i[na
(X) proskunh,swsin
ou=n prosh/lqon evn th/| eòrth/|
Fili,ppw|
ou-toi avpo, Bhqsai?da,
kai, tw/|
th/j Galilai,aj
hvrw,twn auvto,n
le,gontej
ku,rie
ivdei/n to.n VIhsou/n
(X) qe,lomen
Joh 12:22 e;rcetai
o` Fi,lippoj kai, tw/| VAndre,a|
le,gei
VAndre,aj e;rcetai
kai,
Fi,lippoj $e;rcetai%
kai,
(X) le,gousin
tw/| VIhsou/
Joh 12:23 de,
o` VIhsou/j avpokri,netai
auvtoi/j le,gwn
h` w[ra evlh,luqen
i[na
o` uiò,j doxasqh/|
tou/ avnqrw,pou

Joh 12:24 (X) le,gw (X) me,nei mo,noj
avmh.n avmh,n auvto,j
eva,n
u`mi/n o` ko,kkoj avpoqa,nh|
de,
tou/ si,tou mh,
(X) fe,rei karpo,n pesw,n
polu,n eivj th.n gh/n

eva,n
(X) avpoqa,nh|
Joh 12:25 o` filw/n th.n yuch,n
auvtou/
avpollu,ei auvth,n
o` misw/n th.n yuch.n

kai, evn tw/| ko,smw| auvtou/
tou,tw|
fula,xei auvth,n
eivj zwh,n
Joh 12:26 (X) avkolouqei,tw evmoi, aivw,nion
eva,n
tij diakonh/| evmoi,
kai,
o` dia,konoj e;stai
kai, o` evmo,j evkei/ o[pou
evgw, eivmi
o` path,r timh,sei auvto,n
eva,n
tij diakonh/| evmoi,
Joh 12:27 h` yuch, teta,raktai (X) $ei;pw%

mou nu/n pa,ter
kai,
(X) sw/son me
(X) ei;pw ti,
evk th/j w[raj
avlla, tau,thj
(X) h=lqon
dia, tou/to eivj th.n w[ran

tau,thn

Joh 12:28 pa,ter ou=n
(X) do,xason to. o;noma fwnh, h=lqen

sou evdo,xasa evk tou/ ouvranou/
(X) kai,
kai,
doxa,sw
pa,lin
Joh 12:29 ou=n bronth,n gegone,nai

o` o;cloj e;legen
e`stw,j
o`
kai,
avkou,saj
a;lloi e;legon
a;ggeloj lela,lhken
auvtw/|
Joh 12:30 avpekri,qh
VIhsou/j kai,
ei=pen
h` fwnh, ge,gonen diV evme,
au[th ouv
avlla,
diV u`ma/j
Joh 12:31-32 kri,sij evstin
tou/ ko,smou nu/n
tou,tou
o` a;rcwn evkblhqh,setai
tou/ ko,smou nu/n e;xw
kai,
tou,tou
evgw, e`lku,sw pa,ntaj
pro,j evmauto,n
eva,n
(X) u`ywqw/
evk th/j gh/j

Joh 12:33 de,
avpoqnh,|skein
(X) e;legen tou/to (X) h;mellen
qana,tw|
poi,w|
shmai,nwn
Joh 12:34 ou=n o` cristo,j me,nei
o[ti eivj to.n aivw/na

o` o;cloj avpekri,qh h`mei/j hvkou,samen
auvtw/| evk tou/ no,mou

kai,
su, le,geij
pw/j
o[ti
to.n uiò,n u`ywqh/nai
dei/
tou/ avnqrw,pou
o` uiò,j evstin ti,j

ou-toj tou/ avnqrw,pou
Joh 12:35 ou=n
o` VIhsou/j ei=pen
auvtoi/j
to. fw/j evstin
e;ti cro,non evn u`mi/n

mikro,n
(X) peripatei/te
w`j i[na
(X) e;cete to. fw/j skoti,a katala,bh| u`ma/j
kai, mh,
o` peripatw/n (X) u`pa,gei
evn th/| skoti,a| pou/
oi=den
ouvk
Joh 12:36 (X) pisteu,ete evla,lhsen tau/ta
eivj to. fw/j VIhsou/j

kai,
w`j
(X) e;cete to. fw/j evkru,bh
i[na avpelqw,n avpV auvtw/n

(X) ge,nhsqe uiòi,
fwto,j

Joh 12:37-38 de,
(X) evpi,steuon
ouvk eivj auvto,n
auvtou/ pepoihko,toj shmei/a
e;mprosqen auvtw/n tosau/ta

i[na
o` lo,goj plhrwqh/|
VHsai<ou tou/ profh,tou
(X) ei=pen o[n

ku,rie ti,j evpi,steusen th/| avkoh/|
h`mw/n
kai,
o` braci,wn avpekalu,fqh
kuri,ou ti,ni
Joh 12:39-40 pisteu,ein

(X) hvdu,nanto
ouvk o[ti
dia, tou/to VHsai<aj ei=pen
pa,lin
tetu,flwken tou.j ovfqalmou,j
(X) auvtw/n
kai,
evpw,rwsen th.n kardi,an
i;dwsin
auvtw/n
toi/j ovfqalmoi/j
kai,
noh,swsin
i[na (X)
kai, th/| kardi,a|
kai, strafw/sin
mh,
(X) iva,somai auvtou,j
Joh 12:41 ei=pen tau/ta
VHsai<aj o[ti
kai, (X) ei=den th.n do,xan
evla,lhsen auvtou/
peri, auvtou/

Joh 12:42-43 o[mwj
evpi,steusan
me,ntoi
polloi, eivj auvto,n
avlla,
evk tw/n avrco,ntwn w`molo,goun
kai, ouvc dia, tou.j Farisai,ouj
i[na
(X) ge,nwntai avposuna,gwgoi
mh,
ga,r
(X) hvga,phsan th.n do,xan
ma/llon tw/n avnqrw,pwn
h;per
(X) $hvga,phsan% th.n do,xan
Joh 12:44-45 de, e;kraxen tou/ qeou/
VIhsou/j kai,
ei=pen
o` pisteu,wn
eivj evme, eivj evme,

pisteu,ei
ouv
avllV to.n pe,myanta me
eivj
kai,
o` qewrw/n evme, to.n pe,myanta me

qewrei/
Joh 12:46 evgw, evlh,luqa fw/j
eivj to.n ko,smon o` pisteu,wn

i[na
eivj evme,
mei,nh|
pa/j mh, evn th/| skoti,a|

Joh 12:47 kai,
evgw, kri,nw auvto,n

avkou,sh|
ouv eva,n
tij tw/n r`hma,twn
kai,
fula,xh| mou
mh,
ga,r
(X) h=lqon
ouv i[na
(X) kri,nw to.n ko,smon
avllV
Joh 12:48 avqetw/n evme,

i[na
(X) sw,sw to.n ko,smon
o` kai,
lamba,nwn ta. r`h,mata
mh, mou to.n kri,nonta auvto,n
e;cei
o` lo,goj (X) evla,lhsa o[n
evkei/noj krinei/ auvto,n
evn th/| h`me,ra|

evsca,th|
Joh 12:49 o[ti ei;pw ti,
evgw, evla,lhsa
(X) kai,
ouvk evx evmautou/
avllV lalh,sw ti,
o` path,r de,dwken evntolh,n
pe,myaj me auvto,j moi
Joh 12:50 kai, h` evntolh, evstin zwh,

auvtou/ aivw,nioj
o[ti
(X) oi=da
ou=n
(X) lalw/ (X) evgw, lalw/ a[

ou[twj
kaqw,j
o` path,r ei;rhken
moi

Joh 13:1 de,
o` VIhsou/j hvga,phsen auvtou,j
avgaph,saj tou.j ivdi,ouj eivj te,loj
evn tw/| ko,smw|

tou,j
h` w[ra h=lqen
i[na auvtou/
(X) metabh/|
evk tou/ ko,smou
pro,j to.n pate,ra tou,tou o[ti

eivdw,j
pro, th/j eòrth/j
tou/ pa,sca
Joh 13:2-5 kai, evgei,retai
evk tou/ dei,pnou
kai,
ti,qhsin ta. i`ma,tia
kai,
(X) die,zwsen eàuto,n
ba,llei u[dwr
labw,n le,ntion
eivj to.n nipth/ra
ni,ptein
kai,
ei=ta kai, tou.j po,daj
h;rxato
evkma,ssein tw/n maqhtw/n
tw/| lenti,w|
(X) h=n diezwsme,noj w-|

dei,pnou ginome,nou
VIou,daj paradoi/ auvto,n o` path,r e;dwken pa,nta
auvtw/| eivj ta.j cei/raj

Si,mwnoj VIskariw,tou o[ti
i[na
tou/ diabo,lou beblhko,toj evxh/lqen
h;dh eivdw,j (X) avpo, qeou/

kai, kai,
eivj th.n kardi,an u`pa,gei
o[ti
pro,j to.n qeo,n

Joh 13:6 ou=n (X) e;rcetai
pro,j Si,mwna Pe,tron
(X) le,gei
auvtw/| ku,rie
su, ni,pteij tou.j po,daj

mou
Joh 13:7 avpekri,qh
VIhsou/j
kai,
ei=pen oi=daj
auvtw/| a;rti
su, ouvk (X) evgw, poiw/ o[
de,
gnw,sh|
meta, tau/ta
Joh 13:8 Pe,troj le,gei
auvtw/|
(X) ni,yh|j tou.j po,daj
ouv mh, eivj to.n aivw/na mou
VIhsou/j avpekri,qh
auvtw/|
(X) e;ceij me,roj
ouvk metV evmou/

eva,n
(X) ni,yw se
mh,
Joh 13:9 Pe,troj Si,mwn le,gei

tou.j po,daj
auvtw/| ku,rie
mou
(X) $ni,yon% mh. mo,non
avlla. kai, ta.j cei/raj
kai,
th.n kefalh,n

o` leloume,noj
auvtw/|
e;cei crei,an
eiv mh,
ouvk (X) $e;cei% $crei,an%
avllV
ni,yasqai tou.j po,daj
o[loj e;stin kaqaro,j
u`mei/j evste kaqaroi,

kai,
avllV
pa,ntej $evste% $kaqaroi,%
ouvci,
Joh 13:11 ga,r

to.n paradido,nta auvto,n
(X) h;|dei
pa,ntej evste kaqaroi,

ouvci,
o[ti
(X) ei=pen
dia, tou/to
Joh 13:12 ou=n
(X) ei=pen
auvtoi/j
(X) ginw,skete (X) (X) pepoi,hka ti,
u`mi/n
e;niyen tou.j po,daj
o[te
Îkai,Ð auvtw/n
(X) e;laben ta. i`ma,tia
kai, auvtou/
avne,pesen
pa,lin
Joh 13:13 o` dida,skaloj

u`mei/j fwnei/te me
kai,
o` ku,rioj
kai,
(X) le,gete
kalw/j ga,r
(X) eivmi,

Joh 13:14-15 ou=n
ni,ptein tou.j po,daj
u`mei/j ovfei,lete
avllh,lwn
kai, o` ku,rioj eiv
evgw, e;niya tou.j po,daj
kai,
o` dida,skaloj u`mw/n
ga,r
(X) e;dwka u`po,deigma
u`mi/n i[na
u`mei/j poih/te
kai, kaqw,j
evgw, evpoi,hsa
Joh 13:16 (X) le,gw dou/loj e;stin mei,zwn u`mi/n
avmh.n avmh,n tou/ kuri,ou
ouvk
u`mi/n ouvde, auvtou/
avpo,stoloj $evstin% mei,zwn

tou/ pe,myantoj auvto,n
Joh 13:17 (X) evste maka,rioi
eiv eva,n
(X) oi;date tau/ta (X) poih/te auvta,
Joh 13:18 (X) le,gw
ouv peri, u`mw/n

pa,ntwn
evgw, oi=da (X) (X) evxelexa,mhn ti,naj
avllV o` trw,gwn to.n a;rton

mou
evph/ren th.n pte,rnan
evpV evme, auvtou/

i[na
h` grafh, plhrwqh/|

Joh 13:19 (X) le,gw
gene,sqai
avpV a;rti u`mi/n pro, tou/
evgw, eivmi
i[na
o[ti
(X) pisteu,shte
o[tan
(X) ge,nhtai
Joh 13:20 (X) le,gw o` lamba,nwn

lamba,nei evme,
avmh.n avmh,n
a;n
u`mi/n (X) pe,myw tina
de,
o` lamba,nwn evme, to.n pe,myanta me
lamba,nei
Joh 13:21 evtara,cqh

tw/| pneu,mati
Îo`Ð VIhsou/j
kai,
evmartu,rhsen
kai,
eivpw,n tau/ta
ei=pen
(X) le,gw
avmh.n avmh,n
o[ti
u`mi/n ei-j paradw,sei me
evx u`mw/n
(X) le,gei
Joh 13:22 oi` maqhtai, e;blepon
peri, ti,noj
eivj avllh,louj avporou,menoi
Joh 13:23 ei-j h=n avnakei,menoj o` VIhsou/j hvga,pa o[n
evk tw/n maqhtw/n evn tw/| ko,lpw|

auvtou/ tou/ VIhsou/

Joh 13:24 ou=n (X) ei;h ti,j
(X) le,gei
a;n
peri, ou-
Pe,troj Si,mwn neu,ei
tou,tw| puqe,sqai
Joh 13:25 ou=n
evkei/noj le,gei
avnapesw,n auvtw/| ku,rie
ou[twj (X) evstin ti,j
evpi, to. sth/qoj
tou/ VIhsou/
Joh 13:26 Îo`Ð VIhsou/j avpokri,netai
evkei/noj evstin (X)
ba,yw to. ywmi,on
evgw, w-|
kai,
dw,sw
auvtw/|
ou=n Îlamba,nei
(X) kai,Ð
ba,yaj to. ywmi,on di,dwsin
VIou,da|
Si,mwnoj VIskariw,tou
Joh 13:27 kai,
o` satana/j eivsh/lqen
meta, to. ywmi,on to,te eivj evkei/non
ou=n
o` VIhsou/j le,gei
auvtw/|
(X) poi,hson (X) (X) poiei/j o[
ta,cion

Joh 13:28-29 Îde,Ð (X) ei=pen
pro,j ti, auvtw/|

ouvdei,j e;gnw tou/to
tw/n avnakeime,nwn
(X) avgo,rason (X)
Îo`Ð VIhsou/j le,gei

h; (X) e;comen crei,an
ga,r auvtw/|
o[ti
tinej evdo,koun eivj th.n eòrth,n w-n
evpei, i[na
VIou,daj ei=cen to. glwsso,komon
(X) dw/| ti
Joh 13:30 ou=n toi/j ptwcoi/j
evkei/noj evxh/lqen de,
labw,n to. ywmi,on euvqu,j nu,x h=n
Joh 13:31-32 ou=n
VIhsou/j le,gei o` uiò,j evdoxa,sqh

tou/ avnqrw,pou
kai,
o[te nu/n o` qeo,j evdoxa,sqh
(X) evxh/lqen
evn auvtw/|
o` qeo,j doxa,sei auvto,n
kai, evn auvtw/|

kai,
(X) doxa,sei auvto,n
euvqu,j
Îeiv
o` qeo,j evdoxa,sqh
evn auvtw/|Ð

Joh 13:33 tekni,a (X) eivmi
e;ti mikro,n meqV u`mw/n
(X) zhth,sete me
kai,
(X) le,gw
u`mi/n a;rti
kai,
kaqw,j
(X) ei=pon
toi/j VIoudai,oij
o[ti evlqei/n
u`mei/j du,nasqe
o[pou
ouv evgw, u`pa,gw
Joh 13:34 (X) avgapa/te avllh,louj
i[na
u`mei/j avgapa/te avllh,louj

(X) di,dwmi evntolh,n
kai, kaqw,j
u`mi/n kainh,n (X) hvga,phsa u`ma/j
i[na
Joh 13:35 (X) evste maqhtai,

evmoi,
o[ti
pa,ntej gnw,sontai
eva,n
evn tou,tw| (X) e;chte avga,phn
evn avllh,loij

auvtw/| ku,rie
(X) u`pa,geij
pou/
avkolouqh/sai moi
VIhsou/j avpekri,qh (X) du,nasai
nu/n
Îauvtw/|Ð ouv o[pou
de, (X) u`pa,gw
(X) avkolouqh,seij
u[steron
Joh 13:37 o` Pe,troj le,gei
auvtw/| ku,rie
avkolouqh/sai soi
(X) du,namai
a;rti
dia, ti, ouv
(X) qh,sw th.n yuch,n
u`pe,r sou/ mou
Joh 13:38 VIhsou/j avpokri,netai
(X) qh,seij th.n yuch,n
u`pe,r evmou/ sou
(X) le,gw
avmh.n avmh,n
avle,ktwr fwnh,sh|
soi
ouv mh, e[wj (X)
(X) avrnh,sh| me
tri,j ou-

Joh 14:1 h` kardi,a tarasse,sqw
u`mw/n mh,
pisteu,ete
(X) eivj to.n qeo,n
pisteu,ete
eivj evme,
kai,
Joh 14:2 monai, eivsin

pollai, evn th/| oivki,a|
de, tou/ patro,j
mou
(X) ei=pon
a;n u`mi/n
o[ti
eiv (X) poreu,omai
(X) (X)
e`toima,sai to,pon
mh,
u`mi/n
Joh 14:3 kai, e;rcomai
(X) pa,lin
kai,
paralh,myomai u`ma/j
pro,j evmauto,n
eva,n poreuqw/
(X) kai,
e`toima,sw to,pon
u`mi/n
i[na
u`mei/j h=te
kai, o[pou
evgw, eivmi,
Joh 14:4 kai,
(X) oi;date th.n o`do,n
o[pou
Îevgw,Ð u`pa,gw

Joh 14:5 Qwma/j le,gei ku,rie (X) u`pa,geij
auvtw/| pou/
(X) oi;damen
ouvk
eivde,nai th.n o`do,n
(X) duna,meqa
pw/j
Joh 14:6 Îo`Ð VIhsou/j le,gei h` o`do,j
auvtw/| kai,
evgw, eivmi h` avlh,qeia
kai,
h` zwh,
ouvdei,j e;rcetai
pro,j to.n pate,ra

eiv
(X) (X)
mh, diV evmou/

Joh 14:7 (X) gnw,sesqe to.n pate,ra
eiv kai, mou

(X) evgnw,kate me
kai,
ginw,skete auvto,n
(X) kai,
avpV a;rti e`wra,kate auvto,n
Joh 14:8 Fi,lippoj le,gei

ku,rie (X) dei/xon to.n pate,ra
auvtw/|
h`mi/n
kai,
(X) avrkei/
h`mi/n

Joh 14:9 o` VIhsou/j le,gei Fi,lippe (X) eivmi
auvtw/| cro,nw| meqV u`mw/n
kai, tosou,tw|
(X) e;gnwkaj me
ouvk
o` e`wrakw,j evme,
e`w,raken to.n pate,ra
su, le,geij
pw/j
(X) dei/xon to.n pate,ra
h`mi/n
Joh 14:10 ouv evgw, $eivmi%
evn tw/| patri,

kai,
o[ti o` path,r evstin
(X) pisteu,eij
evn evmoi,
(X) lalw/ ta. r`h,mata evgw, le,gw a[
ouv avpV evmautou/ u`mi/n

de,
o` path,r poiei/ ta. e;rga
me,nwn auvtou/
evn evmoi,
Joh 14:11 evgw, $eivmi%
evn tw/| patri,

kai,
o[ti o` path,r $evstin%

(X) pisteu,ete moi
evn evmoi,
de,
(X) pisteu,ete
eiv dia, ta. e;rga

(X) (X)
auvta,
mh,

Joh 14:12-13 (X) le,gw
o` pisteu,wn
eivj evme,
poih,sei ta. e;rga evgw, poiw/ a[
evkei/noj kai,
kai, poih,sei mei,zona
tou,twn
o[ti
evgw, poreu,omai
kai, pro,j to.n pate,ra
(X) (X) aivth,shte o[ ti
a;n evn tw/| ovno,mati

(X) poih,sw tou/to
mou
i[na
o` path,r doxasqh/|
evn tw/| ui`w/|

Joh 14:14 evgw, poih,sw
eva,n
(X) aivth,shte me ti
evn tw/| ovno,mati

mou

Joh 14:15-17 (X) thrh,sete ta.j evntola,j
eva,n ta.j evma,j

(X) avgapa/te me
evgw, evrwth,sw to.n pate,ra
kai,
kai, (X) dw,sei para,klhton to. pneu/ma
u`mi/n a;llon th/j avlhqei,aj

i[na
(X) h=|
meqV u`mw/n
eivj to.n aivw/na
labei/n o[
o` ko,smoj du,natai
qewrei/
ouv o[ti
(X) ouv auvto,
ouvde,
u`mei/j ginw,skete auvto,
ginw,skei
me,nei
o[ti
(X) kai, parV u`mi/n
e;stai
evn u`mi/n
Joh 14:18 avfh,sw u`ma/j ovrfanou,j
(X) ouvk
e;rcomai
pro,j u`ma/j
Joh 14:19 mikro,n (X)

e;ti
kai, o` ko,smoj qewrei/ me
ouvke,ti
de,
u`mei/j qewrei/te me
evgw, zw/
o[ti
kai,
u`mei/j zh,sete

Joh 14:20 evgw, $eivmi%
evn tw/| patri,

kai,
mou
u`mei/j $evste%
o[ti evn evmoi,

kai,
u`mei/j gnw,sesqe
evgw, $eivmi%
evn th/| h`me,ra|
evn u`mi/n
evkei,nh|
Joh 14:21 e;cwn ta.j evntola,j
o` mou
kai,
thrw/n auvta,j
o` avgapw/n me
evkei/noj evstin
o` avgapw/n me
de, avgaphqh,setai
u`po, tou/ patro,j

kai, mou
avgaph,sw auvto,n
evgw, kai,
evmfani,sw evmauto,n
auvtw/|
Joh 14:22 o` VIskariw,thj VIou,daj le,gei

ouvc auvtw/|
Îkai,Ð
ku,rie
evmfani,zein
ti, ge,gonen
h`mi/n seauto,n
o[ti kai,
(X) me,lleij
$evmfani,zein%
ouvci, tw/| ko,smw|

VIhsou/j kai,
(X) thrh,sei to.n lo,gon
ei=pen
mou
auvtw/|
kai, o` path,r avgaph,sei auvto,n
mou
eva,n kai, evleuso,meqa
tij avgapa/| me
(X) pro,j auvto,n

kai,
poihso,meqa monh,n
Joh 14:24 o` avgapw/n me
parV auvtw/|
mh,
threi/ tou.j lo,gouj
ouv mou
kai,
evmo,j
o` lo,goj e;stin ouvk

avlla,
tou/ patro,j
(X) avkou,ete o[n pe,myantoj me
Joh 14:25-26 (X) lela,lhka tau/ta
u`mi/n me,nwn
parV u`mi/n
de, o` para,klhtoj to. pneu/ma o` path,r pe,myei o[

to. a[gion evn tw/| ovno,mati
mou
dida,xei u`ma/j pa,nta
evkei/noj kai,
u`pomnh,sei u`ma/j pa,nta Îevgw,Ð ei=pon a[
u`mi/n

Joh 14:27 avfi,hmi eivrh,nhn
(X) u`mi/n
tarasse,sqw
di,dwmi eivrh,nhn
h` kardi,a mh,
u`mi/n th.n evmh,n mhde,
u`mw/n deilia,tw
evgw, di,dwmi
ouv kaqw,j
o` ko,smoj di,dwsin
u`mi/n
Joh 14:28 evgw, ei=pon

u`pa,gw
o[ti u`mi/n
(X) hvkou,sate (X) kai,
e;rcomai
(X) evca,rhte pro,j u`ma/j
a;n o[ti
(X) poreu,omai
eiv
(X) hvgapa/te me pro,j to.n pate,ra
o[ti
o` path,r evstin mei,zwn
mou
Joh 14:29 kai,
(X) ei;rhka
nu/n i[na
pri,n (X) pisteu,shte
u`mi/n gene,sqai
o[tan
(X) ge,nhtai

Joh 14:30-31 (X) lalh,sw polla,
ouvke,ti
meqV u`mw/n
o` a;rcwn e;rcetai
ga,r
tou/ ko,smou
kai, (X) e;cei ouvde,n
ouvk evn evmoi,

avllV
(X) poiw/
kai. kaqw,j
ou[twj o` path,r evnetei,lato
moi
(X) avgapw/ to.n pate,ra
i[na
o[ti
o` ko,smoj gnw/|
(X) evgei,resqe
(X) a;gwmen
evnteu/qen

Joh 15:1 evgw, eivmi h` a;mpeloj
h` avlhqinh,
kai,
o` path,r evstin o` gewrgo,j
mou
Joh 15:2 klh/ma

pa/n fe,ron karpo,n
evn evmoi, mh,
ai;rei auvto,
to. fe,ron karpo,n

(X)
kai,
pa/n
kaqai,rei auvto,
i[na
(X) fe,rh| karpo,n
plei,ona
Joh 15:3-4 u`mei/j evste kaqaroi,
h;dh dia, to.n lo,gon (X) lela,lhka o[n

u`mi/n
(X) mei,nate
evn evmoi,
kai,
evgw, (X)
evn u`mi/n
u`mei/j $du,nasqe%
ouvde, ou[twj eva,n
(X) me,nhte
mh, evn evmoi,

kaqw,j
fe,rein karpo,n
to. klh/ma du,natai
avfV eàutou/
ouv eva,n
(X) me,nh|
mh, evn th/| avmpe,lw|

Joh 15:5 evgw, eivmi h` a;mpeloj
u`mei/j $evste% ta. klh,mata
o` me,nwn
evn evmoi,
kai,
evgw, $me,nw%
evn auvtw/|
ou-toj fe,rei karpo,n

polu,n
o[ti poiei/n ouvde,n
(X) du,nasqe
cwri,j evmou/ ouv
Joh 15:6 evblh,qh
(X) e;xw w`j

kai, to. klh/ma (X)
evxhra,nqh
suna,gousin
kai,
eva,n (X) auvta,
tij me,nh| kai,
ba,llousin
mh, evn evmoi, kai,
eivj to. pu/r
(X) kai,etai
Joh 15:7 (X) aivth,sasqe (X) (X) qe,lhte o[

eva,n
kai,
(X) genh,setai
u`mi/n
eva,n (X) mei,nhte
evn evmoi,
kai,
ta. r`h,mata mei,nh|
mou evn u`mi/n

Joh 15:8 fe,rhte karpo,n
(X) polu,n
kai,
o` path,r evdoxa,sqh
i[na ge,nhsqe maqhtai,
mou evn tou,tw|
evmoi,
Joh 15:9 evgw, hvga,phsa u`ma/j

kai, kaqw,j
o` path,r hvga,phsen me
(X) mei,nate
evn th/| avga,ph|

th/| evmh/|
Joh 15:10 (X) menei/te
evn th/| avga,ph|

mou
eva,n
(X) thrh,shte ta.j evntola,j
mou
kaqw,j teth,rhka ta.j evntola,j
evgw, tou/ patro,j

kai,
me,nw mou
evn th/| avga,ph|

auvtou/
Joh 15:11 (X) lela,lhka tau/ta
u`mi/n h` cara, h=|

i[na
h` evmh, evn u`mi/n
kai,
h` cara, plhrwqh/|
u`mw/n
i[na kaqw,j
h` evntolh, evstin au[th (X) hvga,phsa u`ma/j
h` evmh,

Joh 15:13 ouvdei,j e;cei avga,phn
tij qh/| th.n yuch,n
mei,zona
i[na u`pe,r tw/n fi,lwn auvtou/
tau,thj
auvtou/
Joh 15:14 u`mei/j evste fi,loi
mou
eva,n
(X) poih/te (X) evgw, evnte,llomai a[
u`mi/n
Joh 15:15 le,gw u`ma/j dou,louj o` ku,rioj poiei/ ti,

e;ti o[ti auvtou/
o` dou/loj oi=den
(X) ouvk
de, ouvk
ei;rhka u`ma/j fi,louj
o[ti
(X) evgnw,risa (X) (X) h;kousa a[
u`mi/n pa,nta para, tou/ patro,j
mou
Joh 15:16 u`mei/j evxele,xasqe me u`pa,ghte
u`mei/j kai,
ouvc
avllV evxelexa,mhn u`ma/j
fe,rhte karpo,n
kai,
evgw, kai,
i[na o` karpo,j me,nh|
e;qhka u`ma/j
u`mw/n
i[na
(X) dw/| (X) (X) aivth,shte to.n pate,ra o[ ti
u`mi/n evn tw/| ovno,mati a;n
mou
i[na
(X) evnte,llomai tau/ta
u`mi/n

Joh 15:18 (X) memi,shken evme,
prw/ton
o[ti
(X) ginw,skete
u`mw/n
eiv
o` ko,smoj misei/ u`ma/j
Joh 15:19 o` ko,smoj evfi,lei to. i;dion

a;n eiv
(X) h=te
de, evk tou/ ko,smou
o` ko,smoj misei/ u`ma/j
(X) evste
o[ti
dia, tou/to ouvk evk tou/ ko,smou
avllV
evgw, evxelexa,mhn u`ma/j
evk tou/ ko,smou
Joh 15:20 (X) mnhmoneu,ete tou/ lo,gou
evgw, ei=pon ou- dou/loj e;stin mei,zwn
u`mi/n ouvk tou/ kuri,ou

auvtou/
diw,xousin u`ma/j
kai,
eiv
(X)
(X) evdi,wxan evme,
thrh,sousin to.n u`me,teron

kai,
eiv
(X) evth,rhsan to.n lo,gon
mou
Joh 15:21 avlla,
(X) poih,sousin tau/ta
eivj u`ma/j pa,nta

o[ti to.n pe,myanta me
dia, to. o;noma (X) oi;dasin
mou ouvk

Joh 15:22 ei;cosan a`marti,an
h=lqon
eiv
(X) kai,
(X) ouvk
de, mh, evla,lhsa
auvtoi/j
e;cousin pro,fasin
nu/n peri, th/j a`marti,aj

ouvk auvtw/n
Joh 15:23 o` misw/n evme,

misei/ to.n pate,ra
kai, mou
Joh 15:24 ei;cosan a`marti,an
eiv
(X) evpoi,hsa ta. e;rga a;lloj evpoi,hsen a[
(X) ouvk mh, evn auvtoi/j ouvdei,j

de,
e`wra,kasin
kai, evme,
kai,
nu/n kai,
memish,kasin
kai,
to.n pate,ra
Joh 15:25 avllV
mou
(X) (X)
i[na
o` lo,goj plhrwqh/|
o[ti o` gegramme,noj
(X) evmi,shsan me
evn tw/| no,mw|
dwrea,n
auvtw/n

Joh 15:26-27 evkei/noj marturh,sei
peri, evmou/
o[tan
to. pneu/ma o` para,klhtoj e;lqh|
th/j avlhqei,aj
de,
o[ evkporeu,etai evgw, pe,myw o[n
para, tou/ patro,j u`mi/n para, tou/ patro,j
u`mei/j marturei/te
kai, o[ti
(X) evste
avpV avrch/j metV evmou/

u`mi/n i[na
(X) skandalisqh/te
mh,
Joh 16:2 (X) poih,sousin u`ma/j avposunagw,gouj
avllV
w[ra e;rcetai
i[na o` avpoktei,naj u`ma/j prosfe,rein latrei,an

do,xh|
tw/| qew/|
pa/j
Joh 16:3 kai,
(X) poih,sousin tau/ta

to.n pate,ra
o[ti
(X) e;gnwsan ouvk
ouvde,
evme,
Joh 16:4 avlla,
(X) lela,lhka tau/ta evgw, ei=pon
u`mi/n o[ti u`mi/n

i[na
(X) mnhmoneu,hte auvtw/n
o[tan
de, h` w[ra e;lqh|
(X) ei=pon tau/ta auvtw/n
ouvk evx avrch/j o[ti

(X) h;mhn
u`mi/n
meqV u`mw/n
Joh 16:5-6 de, (X) u`pa,gw

to.n pe,myanta me
nu/n pro,j
kai, ouvdei,j evrwta/| me
evx u`mw/n
avllV (X) u`pa,geij
pou/
h` lu,ph peplh,rwken th.n kardi,an
u`mw/n
o[ti
(X) lela,lhka tau/ta
u`mi/n

Joh 16:7 avllV
evgw, le,gw th.n avlh,qeian
u`mi/n
evgw, avpe,lqw
i[na
sumfe,rei
u`mi/n
ga,r o` para,klhtoj evleu,setai
ouvk pro,j u`ma/j eva,n

(X) avpe,lqw
de,
(X) pe,myw auvto,n mh,
pro,j u`ma/j eva,n
(X) poreuqw/
Joh 16:8-11 kai, peri, a`marti,aj

evkei/noj evle,gxei to.n ko,smon kai,
evlqw,n peri, dikaiosu,nhj
kai,
peri, kri,sewj
$evle,gxei%
peri, a`marti,aj o[ti

me,n (X) pisteu,ousin
de,
ouv eivj evme,
(X) $evle,gxei%
(X) u`pa,gw
peri, dikaiosu,nhj
o[ti
de, kai, pro,j to.n pate,ra
$evle,gxei% (X) qewrei/te me
peri, kri,sewj ouvke,ti

o[ti
o` a;rcwn ke,kritai
tou/ ko,smou
tou,tou

Joh 16:12-13 (X) e;cw polla,
e;ti le,gein
u`mi/n
avllV
basta,zein
(X) du,nasqe
ouv a;rti
de,
(X) o`dhgh,sei u`ma/j
evn th/| avlhqei,a|

o[tan
to. pneu/ma evkei/noj e;lqh|
th/j avlhqei,aj lalh,sei
pa,sh|
ga,r avfV eàutou/
(X) ouv
avllV
lalh,sei (X) (X) avkou,sei o[sa
kai,
ta. evrco,mena
avnaggelei/
u`mi/n
Joh 16:14 evkei/noj doxa,sei evme,
lh,myetai
o[ti
(X) evk tou/ evmou/
kai,
avnaggelei/
u`mi/n
Joh 16:15 pa,nta evstin evma, o` path,r e;cei o[sa
(X) ei=pon
lamba,nei
dia, tou/to o[ti
(X) evk tou/ evmou/
kai,
avnaggelei/
u`mi/n

Joh 16:16 mikro,n (X)
kai,
(X) qewrei/te me
ouvke,ti
kai,
mikro,n (X)
pa,lin
kai,
(X) o;yesqe me
Joh 16:17 ou=n
(X) ei=pan
evk tw/n maqhtw/n pro,j avllh,louj

auvtou/
mikro,n (X)
kai,
(X) qewrei/te me
ouv
tou/to evstin ti,
kai, kai,
mikron (X)
(X) le,gei o[
pa,lin
kai,
h`mi/n
(X) o;yesqe me
o[ti
(X) u`pa,gw
ou=n pro,j to.n pate,ra

Joh 16:18
(X) e;legon
to. mikro,n evstin ti, (X) le,geiÐ Îo[

tou/to
(X) lalei/ ti,
(X) oi;damen
ouvk

Joh 16:19 evrwta/n auvto,n
(X) h;qelon
o[ti
e;gnw
Îo`Ð VIhsou/j kai,

ei=pen
mikro,n (X)
auvtoi/j
kai,
(X) ei=pon (X) qewrei/te me
(X) zhtei/te
o[ti ouv
peri, tou,tou kai,
mikro,n (X)
metV avllh,lwn
pa,lin
kai,
(X) o;yesqe me
Joh 16:20 (X) le,gw klau,sete

avmh.n avmh,n u`mei/j kai,
u`mi/n qrhnh,sete
de,
o[ti
o` ko,smoj carh,setai
u`mei/j luphqh,sesqe
avllV
eivj cara,n
h` lu,ph genh,setai
u`mw/n
Joh 16:21 e;cei lu,phn
o[tan o[ti
(X) ti,kth| h` w[ra h=lqen
h` gunh, auvth/j
de,
mnhmoneu,ei th/j qli,yewj
ouvke,ti dia, th.n cara,n

o[tan o[ti
to. paidi,on gennh,sh| a;nqrwpoj evgennh,qh
eivj to.n ko,smon

Joh 16:22 kai, ou=n
u`mei/j e;cete lu,phn

nu/n
me,n
(X) o;yomai u`ma/j
de,
pa,lin
kai,
h` kardi,a carh,setai
kai, u`mw/n
ouvdei,j ai;rei th.n cara,n
avfV u`mw/n u`mw/n

Joh 16:23 kai,
(X) evrwth,sete evme, ouvde,n
evn th/| h`me,ra| ouvk

evkei,nh|
(X) le,gw
avmh.n avmh,n (X) dw,sei (X)
u`mi/n u`mi/n a;n
(X) aivth,shte to.n pate,ra ti
evn tw/| ovno,mati

Joh 16:24 (X) hv|th,sate ouvde,n mou
aivtei/te
e[wj a;rti ouvk
(X) kai,
evn tw/| ovno,mati
lh,myesqe
mou
i[na
h` cara, h=| peplhrwme,nh
u`mw/n
evn paroimi,aij u`mi/n
w[ra e;rcetai lalh,sw
o[te e;ti u`mi/n

(X) ouvk
avlla, evn paroimi,aij
avpaggelw/
parrhsi,a| u`mi/n
peri, tou/ patro,j

Joh 16:26-27 (X) aivth,sesqe
evn th/| h`me,ra| evn tw/| ovno,mati

kai, evkei,nh| mou
(X) le,gw
ouv u`mi/n
o[ti
ga,r evgw, evrwth,sw to.n pate,ra
o` path,r filei/ u`ma/j
peri, u`mw/n
auvto,j
pefilh,kate evme,
o[ti
u`mei/j evgw, evxh/lqon
kai,
o[ti para, Îtou/Ð qeou/
pepisteu,kate
Joh 16:28 evxh/lqon
para, tou/ patro,j

kai,
evlh,luqa
(X) eivj to.n ko,smon
avfi,hmi to.n ko,smon
kai,
pa,lin poreu,omai
pro,j to.n pate,ra
Joh 16:29 oi` maqhtai, le,gousin

auvtou/ i;de lalei/j
(X) nu/n evn parrhsi,a|

kai,
le,geij paroimi,an
ouvdemi,an

Joh 16:30 oi=daj pa,nta
(X) kai,
o[ti e;ceij crei,an

oi;damen
ouv i[na
nu/n tij evrwta/| se
(X) (X) evxh/lqej
o[ti avpo, qeou/

pisteu,omen
evn tou,tw|

auvtoi/j
(X) pisteu,ete
a;rti
Joh 16:32 ivdou, e;rcetai
w[ra kai,
evlh,luqen
skorpisqh/te
i[na
e[kastoj eivj ta. i;dia
kai, kai,
avfh/te evme, mo,non
(X) eivmi mo,noj

ouvk o[ti
o` path,r evstin
metV evmou/
u`mi/n i[na
(X) e;chte eivrh,nhn
evn evmoi,
(X) e;cete qli/yin
evn tw/| ko,smw|
avlla,
(X) qarsei/te
evgw, neni,khka to.n ko,smon

Joh 17:1-2 evla,lhsen tau/ta
VIhsou/j kai,
ei=pen
evpa,raj tou.j ovfqalmou,j
eivj to.n ouvrano,n auvtou/
pa,ter h` w[ra evlh,luqen
(X) do,xason to.n uiò,n

sou
i[na
o` uiò,j doxa,sh| se,
kaqw,j
(X) e;dwkaj evxousi,an
auvtw/| sarko,j
pa,shj
pa/n (X) de,dwkaj o[
i[na
auvtw/|
(X) dw,sh| zwh,n
auvtoi/j aivw,nion
Joh 17:3 de, se, to.n qeo,n
(X) ginw,skwsin mo,non avlhqino,n

kai,
i[na (X) VIhsou/n Cristo,n

h` zwh, evstin au[th
aivw,nioj
(X) avpe,steilaj o[n
Joh 17:4-5 evgw, evdo,xasa se
evpi, th/j gh/j teleiw,saj to. e;rgon (X) de,dwkaj o[

kai, moi
pa,ter
i[na
su, do,xason me (X) poih,sw
nu/n th/| do,xh| (X) ei=con h-|
para, seautw/| para, soi, to.n ko,smon ei=nai
pro, tou/

Joh 17:6 (X) evfane,rwsa to. o;noma (X) e;dwkaj ou[j
toi/j avnqrw,poij sou moi evk tou/ ko,smou
(X) h=san soi,
kai,
(X) e;dwkaj auvtou,j
evmoi,
kai,
(X) teth,rhkan to.n lo,gon
sou
Joh 17:7-8 pa,nta eivsin (X) de,dwkaj o[sa
o[ti para, sou/ moi

(X) e;gnwkan
nu/n
(X) de,dwka ta. r`h,mata (X) e;dwkaj a[
auvtoi/j moi
o[ti
e;labon
kai, (X) evxh/lqon

kai,
o[ti para, sou/
e;gnwsan
auvtoi,
avlhqw/j
kai, su, avpe,steilaj me

evrwtw/
Joh 17:9-10
o[ti
evgw, peri, auvtw/n evpi,steusan
evrwtw/ peri, tou/ ko,smou
ouv
avlla,
(X) eivsin soi, peri, (X) (X) de,dwka,j w-n
moi
o[ti ta. evma, evstin sa,
kai,
pa,nta
kai,
ta. sa, $evstin% evma,
kai,
(X) dedo,xasmai
evn auvtoi/j

Joh 17:11 kai, (X) eivmi,
ouvke,ti evn tw/| ko,smw|

kai,
auvtoi, eivsin
evn tw/| ko,smw|

kai,
evgw, e;rcomai
pro,j se,
pa,ter
a[gie
(X) th,rhson auvtou,j
evn tw/| ovno,mati (X) de,dwkaj w-|

i[na sou moi
(X) w=sin e[n
kaqw,j
h`mei/j $evsmen%
Joh 17:12 evth,roun auvtou,j
evgw, evn tw/| ovno,mati (X) de,dwkaj w-|

kai,
sou moi
evfu,laxa
o[te
kai, (X) h;mhn
metV auvtw/n
ouvdei,j avpw,leto
evx auvtw/n eiv mh,

o` uiò,j $avpw,leto%
th/j avpwlei,aj i[na
h` grafh, plhrwqh/|
Joh 17:13 de, e;rcomai
(X) nu/n pro,j se,

kai,
lalw/ tau/ta
evn tw/| ko,smw| i[na peplhrwme,nhn

(X) e;cwsin th.n cara,n
evn eàutoi/j
th.n evmh,n

Joh 17:14 evgw, de,dwka to.n lo,gon
auvtoi/j sou
kai,
o` ko,smoj evmi,shsen auvtou,j
o[ti
(X) eivsin

kaqw,j
evgw, eivmi
Joh 17:15 (X) a;rh|j auvtou,j
i[na evk tou/ ko,smou
(X) evrwtw/ ouvk (X) thrh,sh|j auvtou,j

avllV
i[na evk tou/ ponhrou/
Joh 17:16 (X) eivsin

kaqw,j
evgw, eivmi
Joh 17:17 (X) a`gi,ason auvtou,j
evn th/| avlhqei,a|
o` lo,goj evstin avlh,qeia

o` so,j
Joh 17:18-19 evgw, avpe,steila auvtou,j
kai, eivj to.n ko,smon kaqw,j

(X) avpe,steilaj evme,
kai,
evgw, a`gia,zw evmauto,n eivj to.n ko,smon
u`pe,r auvtw/n i[na

auvtoi, w=sin h`giasme,noi
kai, evn avlhqei,a|

Joh 17:20-21 de, pa,ntej w=sin e[n
i[na
(X) evrwtw/ auvtoi, w=sin

kai, evn h`mi/n
i[na
pa,ter
peri, tou,twn
kaqw,j su, $ei=%
ouv mo,non
avlla, evn evmoi,
tw/n pisteuo,ntwn kai,
peri,
dia, tou/ lo,gou evgw, $eivmi%
kai,
eivj evme, auvtw/n evn soi,
su, avpe,steilaj me
i[na o[ti
o` ko,smoj pisteu,h|
Joh 17:22-23 kai,
evgw, de,dwka th.n do,xan (X) de,dwkaj h[n
auvtoi/j moi
i[na
(X) w=sin e[n
kaqw,j
h`mei/j $evsmen% e[n
evgw, $w;n%
evn auvtoi/j
kai,
su, $w;n%
evn evmoi,
i[na
avpe,steilaj me (X) w=sin teteleiwme,noi
su, kai, eivj e[n
i[na o[ti hvga,phsaj auvtou,j

o` ko,smoj ginw,skh|
kaqw,j
(X) hvga,phsaj evme,

Joh 17:24 pa,ter (X) (X) de,dwkaj o[
moi
evkei/noi w=sin
kai, metV evmou/
i[na
(X) qe,lw o[pou
evgw, eivmi
i[na
(X) qewrw/sin th.n do,xan (X) de,dwkaj h[n
th.n evmh,n moi o[ti
(X) hvga,phsaj me
pro, katabolh/j
Joh 17:25-26 pa,ter o` ko,smoj e;gnw se
ko,smou
di,kaie ouvk
kai, evgw, e;gnwn se

de,
kai, su, avpe,steilaj me
o[ti
ou-toi e;gnwsan
kai, evgnw,risa
(X) to. o;noma

kai,
gnwri,sw auvtoi/j sou
h` avga,ph h=|
i[na evn auvtoi/j
(X) hvga,phsaj me
kai,
h[n
evgw, $w=%
evn auvtoi/j

Joh 18:1 VIhsou/j evxh/lqen
eivpw,n tau/ta su,n toi/j maqhtai/j o[pou

kh/poj h=n
auvtou/
pe,ran tou/ ceima,rrou tou/ Kedrw,n
auvto,j
eivsh/lqen
kai,
oi` maqhtai, eivj o[n
auvtou/
Joh 18:2 de,
o` paradidou,j auvto,n
VIou,daj h|;dei to.n to,pon
kai, o[ti
VIhsou/j sunh,cqh
polla,kij evkei/
meta, tw/n maqhtw/n

auvtou/
Joh 18:3 ou=n fanw/n

o` VIou,daj e;rcetai
kai,
th.n spei/ran evkei/ meta, lampa,dwn
labw,n kai, kai,

u`phre,taj o[plwn
evk tw/n avrciere,wn
kai,
evk tw/n Farisai,wn
Joh 18:4 ou=n evxh/lqen
VIhsou/j kai,
le,gei
ta. evrco,mena auvtoi/j
eivdw,j (X) zhtei/te ti,na
evpV auvto,n
pa,nta

Joh 18:5 (X) avpekri,qhsan
auvtw/|
(X) $zhtou/men% VIhsou/n to.n Nazwrai/on
(X) le,gei
de,
auvtoi/j o` paradidou,j auvto,n
evgw, eivmi VIou,daj ei`sth,kei
kai, metV auvtw/n
Joh 18:6 ou=n avph/lqon
(X) kai, eivj ta. ovpi,sw
e;pesan
camai,
w`j
(X) ei=pen
auvtoi/j
evgw, eivmi
Joh 18:7 ou=n
(X) evphrw,thsen auvtou,j

pa,lin
(X) zhtei/te ti,na
de,
oi` ei=pan
(X) $zhtou/men% VIhsou/n to.n Nazwrai/on
Joh 18:8-9 VIhsou/j avpekri,qh (X) ei=pon
u`mi/n
o[ti
evgw, eivmi
ou=n
i[na u`pa,gein
o` lo,goj plhrwqh/| (X) a;fete tou,touj
eiv
(X) ei=pen o[n (X) zhtei/te evme,
o[ti
(X) (X) de,dwkaj ou[j
(X) avpw,lesa ouvde,na moi
ouvk evx auvtw/n

Joh 18:10 ou=n ei[lkusen auvth,n
Pe,troj Si,mwn
kai, e;paisen to.n dou/lon
e;cwn ma,cairan tou/ avrciere,wj
kai,
de,
avpe,koyen to. wvta,rion
Ma,lcoj o;noma h=n auvtou/
tw/| dou,lw| to. dexio,n
Joh 18:11 ou=n
o` VIhsou/j ei=pen (X) ba,le th.n ma,cairan
eivj th.n qh,khn

tw/| Pe,trw|
to. poth,rion o` path,r de,dwken o[
ouv mh,
moi
(X) pi,w auvto,
Joh 18:12-14 ou=n h` spei/ra

sune,labon to.n VIhsou/n
kai,
o` cili,arcoj kai, e;dhsan
kai, auvto,n
kai,
oi` u`phre,tai
h;gagon
tw/n VIoudai,wn
pro,j {Annan
ga,r prw/ton
(X) h=n penqero,j
tou/ Kai?a,fa
o[j h=n avrciereu,j

tou/ evniautou/
de, evkei,nou
o` sumbouleu,saj
Kai?a,faj h=n
toi/j VIoudai,oij
a;nqrwpon avpoqanei/n o[ti

e[na u`pe,r tou/ laou/
sumfe,rei

Joh 18:15-16 de, Pe,troj Si,mwn
kai, hvkolou,qei tw/| VIhsou/
maqhth,j
a;lloj
de, h=n gnwsto,j
o` maqhth,j tw/| avrcierei/

kai,
evkei/noj suneish/lqen
de, tw/| VIhsou/ eivj th.n auvlh,n
tou/ avrciere,wj
o` Pe,troj ei`sth,kei
pro,j th/| qu,ra| e;xw
ou=n evxh/lqen
kai,
ei=pen
o` maqhth,j
o` a;lloj th/| qurwrw/|
kai,
o` gnwsto,j eivsh,gagen to.n Pe,tron
tou/ avrciere,wj
Joh 18:17 ou=n
h` qurwro,j h` paidi,skh le,gei

tw/| Pe,trw| mh,
evkei/noj le,gei su, ei=

kai, evk tw/n maqhtw/n
(X) eivmi
tou/ avnqrw,pou
ouvk
tou,tou
Joh 18:18 de, ei`sth,keisan
oi` dou/loi
pepoihko,tej avnqrakia,n
kai, kai,
oi` u`phre,tai o[ti
evqermai,nonto yu/coj h=n
de,
e`stw,j
o` Pe,troj h=n kai,

kai, metV auvtw/n qermaino,menoj

Joh 18:19 ou=n
o` avrciereu,j hvrw,thsen to.n VIhsou/n
peri, tw/n maqhtw/n

auvtou/
kai,
peri, th/j didach/j
auvtou/
Joh 18:20 VIhsou/j avpekri,qh evgw, lela,lhka

auvtw/| parrhsi,a| tw/| ko,smw|
evgw, evdi,daxa evn sunagwgh/|

pa,ntote kai,
kai, evn tw/| ièrw/|
o[pou
oi` VIoudai/oi sune,rcontai
(X) evla,lhsa ouvde,n pa,ntej
evn kruptw/|
Joh 18:21 (X) evrwta/|j me

ti,
tou.j avkhkoo,taj (X) (X) evla,lhsa ti,
(X) evrw,thson
auvtoi/j
i;de
ou-toi oi;dasin (X) evgw, ei=pon a[
Joh 18:22 de,
ei-j e;dwken rà,pisma

paresthkw,j tw/n u`phretw/n tw/| VIhsou/
eivpw,n
auvtou/ eivpo,ntoj tau/ta
(X) avpokri,nh|
ou[twj tw/| avrcierei/

Joh 18:23 VIhsou/j avpekri,qh (X) martu,rhson
auvtw/| peri, tou/ kakou/
eiv
de, (X) evla,lhsa
kakw/j
(X) de,reij me
ti, eiv
(X) $evla,lhsa%
kalw/j
Joh 18:24 ou=n
dedeme,non
o` {Annaj avpe,steilen auvto,n
pro,j Kai?a,fan to.n avrciere,a
Joh 18:25 de, e`stw,j
Pe,troj Si,mwn h=n kai,

qermaino,menoj
ou=n
hvrnh,sato
(X) ei=pon
auvtw/| evkei/noj kai,

mh,
ei=pen
su, ei=
kai, evk tw/n maqhtw/n (X) eivmi,

auvtou/ ouvk
Joh 18:26 ei-j le,gei
evk tw/n dou,lwn ouvk

tou/ avrciere,wj evgw, ei=don se
w;n suggenh,j evn tw/| kh,pw|

(X) metV auvtou/
Pe,troj avpe,koyen to. wvti,on

ou-
Joh 18:27 ou=n Pe,troj hvrnh,sato

pa,lin
kai,
avle,ktwr evfw,nhsen
euvqe,wj

Joh 18:28 ou=n (X) a;gousin to.n VIhsou/n
avpo, tou/ Kai?a,fa eivj to. praitw,rion
de,
(X) h=n
prwi<
kai,
auvtoi, eivsh/lqon
ouvk eivj to. praitw,rion
mianqw/sin
i[na
(X) mh,
avlla,
fa,gwsin to. pa,sca
Joh 18:29 ou=n evxh/lqen
o` Pila/toj e;xw pro,j auvtou,j

kai,
fhsin
(X) fe,rete kathgori,an
Îkata,Ð tou/ avnqrw,pou ti,na

tou,tou
(X)
kai,
ei=pan
auvtw/|
(X) paredw,kamen auvto,n
ouvk a;n soi
eiv poiw/n kako,n
ou-toj h=n
mh,

Joh 18:31-32 ou=n
o` Pila/toj ei=pen
la,bete auvto,n
auvtoi/j
u`mei/j kai,
kri,nate auvto,n
kata, to.n no,mon

u`mw/n
auvtw/| avpoktei/nai ouvde,na
e;xestin
i[na h`mi/n ouvk

o` lo,goj plhrwqh/| (X) ei=pen o[n
tou/ VIhsou/
avpoqnh,|skein
(X) h;mellen
qana,tw|
shmai,nwn poi,w|
Joh 18:33 ou=n eivsh/lqen
pa,lin eivj to. praitw,rion

o` Pila/toj
kai,
evfw,nhsen to.n VIhsou/n
kai,
ei=pen
auvtw/|
su, ei= o` basileu,j
tw/n VIoudai,wn
Joh 18:34 VIhsou/j avpekri,qh su, le,geij tou/to
avpo, seautou/
h;
a;lloi ei=pon
soi peri, evmou/
to. e;qnoj
Joh 18:35 o` Pila/toj avpekri,qh
pare,dwkan se
kai,
mh,ti
to. so,n oi` avrcierei/j evmoi,
evgw, eivmi VIoudai/oj
(X) evpoi,hsaj ti,

h` basilei,a e;stin
h` evmh, ouvk evk tou/ ko,smou

tou,tou
oi` u`phre,tai hvgwni,zonto
oi` evmoi, Îa;nÐ i[na
(X) paradoqw/
eiv mh,
h` basilei,a h=n
de, toi/j VIoudai,oij
h` evmh, evk tou/ ko,smou
tou,tou
h` basilei,a e;stin
h` evmh, nu/n ouvk
Joh 18:37 ou=n evnteu/qen
o` Pila/toj ei=pen
auvtw/| ouvkou/n
su, ei= basileu,j
o` VIhsou/j avpekri,qh
su, le,geij
o[ti
(X) eivmi basileu,j
gege,nnhmai
(X) marturh,sw
evgw, eivj tou/to
kai, th/| avlhqei,a|
i[na
evlh,luqa
eivj tou/to
eivj to.n ko,smon

o` w;n
evk th/j avlhqei,aj

avkou,ei th/j fwnh/j
pa/j mou

Joh 18:38 o` Pila/toj le,gei
auvtw/|
avlh,qeia evstin ti,
kai, evxh/lqen
(X) pa,lin pro,j tou.j VIoudai,ouj

kai,
eivpw,n tou/to le,gei
auvtoi/j
evgw, eu`ri,skw aivti,an
evn auvtw/| ouvdemi,an
Joh 18:39 de,

(X) avpolu,sw e[na
i[na u`mi/n evn tw/| pa,sca

sunh,qeia e;stin
u`mi/n
(X) avpolu,sw to.n basile,a

ou=n u`mi/n tw/n VIoudai,wn
(X) bou,lesqe
Joh 18:40 ou=n
(X) evkrau,gasan
pa,lin le,gontej tou/ton
(X) $avpo,luson% mh,

avlla,
de,
to.n Barabba/n
o` Barabba/j h=n lh|sth,j

Joh 19:1 ou=n e;laben
o` Pila/toj to.n VIhsou/n

kai,
to,te evmasti,gwsen
Joh 19:2-3 kai, evpe,qhkan
ple,xantej ste,fanon th/| kefalh/|

kai, evx avkanqw/n auvtou/
perie,balon auvto,n i`ma,tion
kai, porfurou/n
h;rconto
pro,j auvto,n
oi` stratiw/tai kai,
e;legon
kai, o` basileu,j
tw/n VIoudai,wn
(X) cai/re
evdi,dosan ràpi,smata
auvtw/|
Joh 19:4 kai, evxh/lqen
o` Pila/toj pa,lin e;xw

kai,
le,gei
auvtoi/j i;de
(X) a;gw auvto,n
u`mi/n e;xw
(X) eu`ri,skw aivti,an

i[na evn auvtw/| ouvdemi,an
o[ti
(X) gnw/te

Joh 19:5 ou=n
o` VIhsou/j evxh/lqen to.n ste,fanon
e;xw forw/n avka,nqinon

kai,
to. i`ma,tion
kai,
porfurou/n
(X) le,gei
auvtoi/j ivdou,
o` a;nqrwpoj (X)
Joh 19:6 ou=n
(X) evkrau,gasan
le,gontej
stau,rwson
oi` avrcierei/j
o[te (X)
kai, ei=don auvto,n
stau,rwson
oi` u`phre,tai
o` Pila/toj le,gei
la,bete
auvtoi/j
u`mei/j auvto,n
kai,
staurw,sate
ga,r
evgw, eu`ri,skw aivti,an
ouvc evn auvtw/|
Joh 19:7 oi` VIoudai/oi avpekri,qhsan

h`mei/j e;comen no,mon
auvtw/|
kai, avpoqanei/n
(X) ovfei,lei
kata, to.n no,mon
o[ti
(X) evpoi,hsen eàuto,n uiò,n
qeou/

Joh 19:8-9 ou=n evfobh,qh
ma/llon
(X)
kai, eivsh/lqen
eivj to. praitw,rion pa,lin

kai,
le,gei
tw/| VIhsou/
o[te su, ei=
o` Pila/toj h;kousen to.n lo,gon po,qen
tou/ton
de,
o` VIhsou/j e;dwken avpo,krisin

ouvk auvtw/|
Joh 19:10 ou=n
o` Pila/toj le,gei
auvtw/|
ouv
(X) lalei/j
evmoi,
e;cw evxousi,an
(X) kai, avpolu/sai se

ouvk
o[ti e;cw evxousi,an
(X) oi=daj
staurw/sai se
Joh 19:11 VIhsou/j avpekri,qh (X) ei=cej evxousi,an
Îauvtw/|Ð ouvk katV evmou/

ouvdemi,an
eiv
(X) h=n dedome,non
mh, soi a;nwqen
o` paradou,j me
soi
e;cei a`marti,an
dia, tou/to mei,zona

Joh 19:12 avpolu/sai auvto,n
o` Pila/toj evzh,tei
evk tou,tou
de,
oi` VIoudai/oi evkrau,gasan
le,gontej (X) ei= fi,loj

ouvk tou/ Kai,saroj
eva,n
(X) avpolu,sh|j tou/ton
o` poiw/n eàuto,n basile,a
avntile,gei
pa/j tw/| Kai,sari
Joh 19:13 ou=n h;gagen to.n VIhsou/n
o` Pila/toj e;xw
kai,
evka,qisen
avkou,saj tw/n lo,gwn evpi, bh,matoj

tou,twn eivj to,pon Liqo,strwton
lego,menon de,
Gabbaqa
Joh 19:14 de, paraskeuh, h=n
~Ebrai?sti,
tou/ pa,sca
w[ra h=n e[kth

w`j
kai,
(X) le,gei
toi/j VIoudai,oij i;de
o` basileu,j (X)
u`mw/n

Joh 19:15 ou=n
a=ron
evkei/noi evkrau,gasan
a=ron
(X)
stau,rwson auvto,n
o` Pila/toj le,gei
auvtoi/j
(X) staurw,sw to.n basile,a
u`mw/n
oi` avrcierei/j avpekri,qhsan
(X) e;comen basile,a

ouvk eiv mh,
(X) $e;comen% Kai,sara
Joh 19:16-18 ou=n
(X) pare,dwken auvto,n

to,te i[na
(X) staurwqh/|
auvtoi/j
ou=n (X) pare,labon to.n VIhsou/n
kai,
(X) evxh/lqen
to.n lego,menon To,pon
eivj
Krani,ou
basta,zwn to.n stauro,n
eàutw/| o[ le,getai Golgoqa
~Ebrai?sti,
evstau,rwsan auvto,n
o[pou $evstau,rwsan% a;llouj

(X) kai,
metV auvtou/ evnteu/qen du,o
kai,
de,
evnteu/qen
$evstau,rwsan% to.n VIhsou/n

me,son

Joh 19:19 de, e;grayen
o` Pila/toj ti,tlon
kai,
kai, e;qhken
de,
evpi, tou/ staurou/
h=n gegramme,non
VIhsou/j o` Nazwrai/oj o` basileu,j

tw/n VIoudai,wn
Joh 19:20 ou=n
polloi, avne,gnwsan to.n ti,tlon

tw/n VIoudai,wn tou/ton
o[ti
o` to,poj h=n
o[pou evggu,j th/j po,lewj

kai, o` VIhsou/j evstaurw,qh
(X) h=n gegramme,non ~Ebrai?sti,
~Rwmai?sti,
Joh 19:21 ou=n ~Ellhnisti,
oi` avrcierei/j e;legon

tw/n VIoudai,wn tw/| Pila,tw|
o` basileu,j
(X) gra,fe mh,
avllV tw/n VIoudai,wn
o[ti
evkei/noj ei=pen
(X) eivmi basileu,j

tw/n VIoudai,wn
Joh 19:22 o` Pila/toj avpekri,qh
(X) ge,grafa (X) (X) ge,grafa o[

Joh 19:23 ou=n e;labon ta. i`ma,tia
auvtou/
kai,
me,rh
evpoi,hsan te,ssara
oi` stratiw/tai
kai, me,roj
stratiw,th|
$e;labon% to.n citw/na e`ka,stw|
o[te
(X) evstau,rwsan to.n VIhsou/n
de, a;rafoj
o` citw,n h=n
u`fanto,j
evk tw/n a;nwqen
diV o[lou
Joh 19:24 ou=n
(X) ei=pan sci,swmen auvto,n
pro,j avllh,louj mh,

(X) (X) e;stai ti,noj
avlla,
i[na la,cwmen
h` grafh, plhrwqh/|
peri, auvtou/
Îh` le,gousaÐ diemeri,santo ta. i`ma,tia
(X) eàutoi/j mou

kai,
ou=n e;balon klh/ron
oi` stratiw/tai evpoi,hsan tau/ta evpi, to.n i`matismo,n

me,n mou

Joh 19:25 de, h` mh,thr
auvtou/
kai,
h` avdelfh,
th/j mhtro,j
ei`sth,keisan
auvtou/
para, tw/| staurw/|
Mari,a h`
tou/ VIhsou/
tou/ Klwpa/
kai,
Mari,a h` Magdalhnh,
Joh 19:26 ou=n
VIhsou/j le,gei
th/| mhtri, gu,nai
i;de
o` uiò,j (X)
th.n mhte,ra sou
ivdw,n
kai, to.n maqhth,n parestw/ta (X) hvga,pa o[n

ei=ta i;de
tw/| maqhth/| h` mh,thr (X)

sou
kai,
o` maqhth,j e;laben auvth,n
avpV th/j w[raj eivj ta. i;dia

evkei,nhj

pa,nta tete,lestai i[na

h` grafh, teleiwqh/|
meta, tou/to h;dh
o[ti
eivdw,j (X) diyw/
Joh 19:29 skeu/oj e;keito

mesto,n ou=n
(X) prosh,negkan
o;xouj
periqe,ntej spo,ggon tw/| sto,mati
u`ssw,pw| mesto,n auvtou/
tou/ o;xouj
Joh 19:30 ou=n ei=pen
o[te
Îo`Ð VIhsou/j (X) e;laben to. o;xoj (X) tete,lestai
kai,
pare,dwken to. pneu/ma
kli,naj th.n kefalh,n
Joh 19:31 ou=n ta. ske,lh kateagw/sin

auvtw/n
kai,
i[na (X) avrqw/sin

oi` VIoudai/oi hvrw,thsan to.n Pila/ton
evpei,
paraskeuh, h=n
i[na
ta. sw,mata mei,nh|
mh, ga,r
h` h`me,ra h=n mega,lh
evpi, tou/ staurou/
tou/ sabba,tou
evn tw/| sabba,tw|
evkei,nou

Joh 19:32-34 ou=n h=lqon
oi` stratiw/tai kai,

kate,axan ta. ske,lh tou/ prw,tou
kai,
me,n tou/ a;llou
de,
$oi` stratiw/tai% kate,axan ta. ske,lh tou/ sustaurwqe,ntoj
auvtou/ auvtw/|
ouv
avllV ei-j e;nuxen th.n pleura,n
tw/n stratiwtw/n lo,gch| auvtou/
evlqo,ntej kai, ai-ma
evpi, to.n VIhsou/n evxh/lqen
kai,
u[dwr euvqu,j
w`j
auvto,n teqnhko,ta
(X) ei=don h;dh
Joh 19:35 kai, o` e`wrakw,j

memartu,rhken
i[na
u`mei/j pisteu,ÎsÐhte
kai,
kai,
h` marturi,a evstin avlhqinh,
auvtou/
(X) le,gei avlhqh/
kai,
o[ti
evkei/noj oi=den
Joh 19:36 ga,r
tau/ta evge,neto
i[na
h` grafh, plhrwqh/|
ovstou/n suntribh,setai
auvtou/ ouv

Joh 19:37 kai,
grafh, le,gei
e`te,ra pa,lin
(X) o;yontai
eivj (X) (X) evxeke,nthsan o[n
Joh 19:38 de, (X) a;rh| to. sw/ma

tou/ VIhsou/
i[na
VIwsh,f hvrw,thsen to.n Pila/ton
avpo, ~Arimaqai,aj meta, tau/ta

Îo`Ð maqhth,j
kai,
w'n tou/ VIhsou/
de,
o` Pila/toj evpe,treyen $maqhth,j%
kekrumme,noj
ou=n h=lqen
dia, to.n fo,bon
(X) kai,
tw/n VIoudai,wn
h=ren to. sw/ma
auvtou/
Joh 19:39 de,

o` evlqw,n
pro,j auvto,n nukto,j

to. prw/ton
Niko,dhmoj h=lqen
kai, fe,rwn mi,gma smu,rnhj
kai,
avlo,hj
$o;n% li,traj
e`kato,n
Joh 19:40 ou=n e;labon to. sw/ma
w`j
(X) tou/ VIhsou/
kai,
e;dhsan auvto,
ovqoni,oij kaqw,j
e;qoj evstin
meta, tw/n avrwma,twn
evntafia,zein toi/j VIoudai,oij

Joh 19:41-42 de, kh/poj h=n
evn tw/| to,pw|
o[pou
kai, (X) evstaurw,qh
mnhmei/on $h=n%
kaino,n evn tw/| kh,pw|
ouvdei,j h=n teqeime,noj
evn w-| ouvde,pw
ou=n
(X) e;qhkan to.n VIhsou/n
evkei/ dia, th.n paraskeuh,n o[ti

to. mnhmei/on h=n
tw/n VIoudai,wn
evggu,j

Joh 20:1 de, e;rcetai
prwi> skoti,aj ou;shj
h` Magdalhnh, Mari,a e;ti
kai, eivj to. mnhmei/on
hvrme,non
ble,pei to.n li,qon
evk tou/ mnhmei,ou
th/| mia/|
tw/n sabba,twn
Joh 20:2 ou=n tre,cei
kai,
e;rcetai pro,j Si,mwna Pe,tron
(X) kai,
kai,
pro,j to.n maqhth,n o` VIhsou/j evfi,lei o[n
le,gei a;llon
auvtoi/j
(X) h=ran to.n ku,rion
evk tou/ mnhmei,ou
kai, (X) e;qhkan auvto,n

pou/
(X) oi;damen
ouvk
Joh 20:3 ou=n o` Pe,troj evxh/lqen
kai, kai,
o` maqhth,j h;rconto
a;lloj eivj to. mnhmei/on

Joh 20:4-5 de, oi` du,o e;trecon proe,dramen
o`mou/ ta,cion
kai,
tou/ Pe,trou
kai,
h=lqen
prw/toj
o` maqhth,j
kai, eivj to. mnhmei/on
a;lloj
kei,mena
ble,pei ta. ovqo,nia
me,ntoi paraku,yaj
eivsh/lqen
ouv
Joh 20:6-7 ou=n e;rcetai
avkolouqw/n auvtw/|
Pe,troj Si,mwn eivsh/lqen

kai,
kai,
eivj to. mnhmei/on
kei,mena
kai, ta. ovqo,nia
kei,menon
qewrei/
kai,
to. souda,rion ouv meta, tw/n ovqoni,wn

avlla,
$kei,menon%
o[ h=n
cwri,j
evntetuligme,non
evpi, th/j kefalh/j
eivj to,pon
auvtou/
e[na
Joh 20:8-9 ou=n eivsh/lqen
eivj to. mnhmei/on

o` maqhth,j
kai, ei=den auvto,n avnasth/nai
kai, o` evlqw,n to,te
a;lloj prw/toj kai, evk nekrw/n
evpi,steusen dei/
ga,r
o[ti
(X) h;|deisan th.n grafh,n
ouvde,pw

Joh 20:10 ou=n
oi` maqhtai, avph/lqon
pa,lin pro,j auvtou,j
Joh 20:11-12 de,
Mari,a ei`sth,kei
pro,j tw/| mnhmei,w| e;xw klai,ousa
ou=n pare,kuyen
eivj to. mnhmei/on

w`j
(X) e;klaien
(X) avgge,louj kaqezome,nouj

kai,
du,o evn leukoi/j o[pou
to. sw/ma e;keito
tou/ VIhsou/
e[na $kaqezo,menon%
qewrei/
pro,j th/| kefalh/|
kai, e[na $kaqezo,menon%
pro,j toi/j posi,n

Joh 20:13 kai,
evkei/noi le,gousin
auvth/| gu,nai
(X) klai,eij
ti,
(X) le,gei (X) h=ran to.n ku,rion

auvtoi/j o[ti mou
kai, (X) e;qhkan auvto,n

pou/
(X) oi=da
ouvk

Joh 20:14 evstra,fh
eivpou/sa tau/ta eivj ta. ovpi,sw
(X) to.n VIhsou/n e`stw/ta

kai,
qewrei/
(X) evstin VIhsou/j

kai,
o[ti
h;|dei
ouvk
Joh 20:15 VIhsou/j le,gei

auvth/| gu,nai klai,eij
(X) ti,
zhtei/j ti,na
evkei,nh le,gei
auvtw/|
(X) evstin o` khpouro,j
o[ti
dokou/sa
ku,rie (X) eivpe,

moi
(X) e;qhkaj auvto,n
kai,
pou/
evgw, avrw/ auvto,n
eiv
su, evba,stasaj auvto,n
Joh 20:16 VIhsou/j le,gei
auvth/|
Maria,m
evkei,nh le,gei
auvtw/| ~Ebrai?sti,
rabbouni
strafei/sa
o[ le,getai dida,skale

Joh 20:17 VIhsou/j le,gei a[ptou mou
auvth/| ga,r
(X) avnabe,bhka
(X) mh, ou;pw pro,j to.n pate,ra

de,
poreu,ou
pro,j tou.j avdelfou,j

kai, mou
eivpe,
pate,ra
auvtoi/j
mou
kai,
(X) avnabai,nw pate,ra
pro,j to,n u`mw/n
kai,
qeo,n
mou
kai,
qeo,n
Joh 20:18 h` Magdalhnh, Maria,m e;rcetai
u`mw/n
avgge,llousa
toi/j maqhtai/j $evgw,% e`w,raka to.n ku,rion

o[ti
kai,
Joh 20:19 h=lqen
(X) ei=pen tau/ta
kai, auvth/|
ou=n
e;sth
o` VIhsou/j
kai, eivj to. me,son
le,gei
auvtoi/j
eivrh,nh $ei;h%
u`mi/n
ovyi,aj ou;shj
th/| h`me,ra| th/| mia/|
kai, evkei,nh| sabba,twn
tw/n qurw/n kekleisme,nwn
o[pou dia, to.n fo,bon

oi` maqhtai, h=san
tw/n VIoudai,wn

Joh 20:20 kai, ta.j cei/raj
(X) e;deixen kai,

eivpw,n tou/to auvtoi/j th.n pleura,n
ou=n
oi` maqhtai, evca,rhsan
ivdo,ntej to.n ku,rion
Joh 20:21 ou=n
pa,lin
Îo` VIhsou/jÐ ei=pen eivrh,nh $ei;h%
auvtoi/j u`mi/n
evgw, pe,mpw u`ma/j
kaqw,j
o` path,r avpe,stalken me
Joh 20:22-23 kai, evnefu,shsen
(X) kai, (X) la,bete pneu/ma

le,gei
a[gion
auvtoi/j
(X) avfe,wntai
eivpw,n tou/to
auvtoi/j
a;n
(X) avfh/te ta.j a`marti,aj
tinwn
(X) kekra,thntai
a;n
(X) krath/te $ta.j a`marti,aj%
tinwn
Joh 20:24 de,
o` lego,menoj Di,dumoj
ei-j Qwma/j h=n
evk tw/n dw,deka ouvk metV auvtw/n

o[te
VIhsou/j h=lqen

Joh 20:25 ou=n
oi` maqhtai, e;legon

a;lloi auvtw/|
(X) e`wra,kamen to.n ku,rion
de,
o` ei=pen
auvtoi/j
(X) pisteu,sw i;dw to.n tu,pon
ouv mh, evn tai/j cersi,n tw/n h[lwn
kai, auvtou/
eva,n ba,lw to.n da,ktulon

(X) eivj to.n tu,pon mou
kai,
mh, tw/n h[lwn
ba,lw th.n cei/ra
eivj th.n pleura,n mou

auvtou/
Joh 20:26 kai, oi` maqhtai, h=san

auvtou/ pa,lin e;sw
kai,
meqV h`me,raj Qwma/j $h=n%
ovktw, metV auvtw/n
e;rcetai
kai, tw/n qurw/n kekleisme,nwn
e;sth
o` VIhsou/j
kai, eivj to. me,son
ei=pen
eivrh,nh $ei;h%
u`mi/n

Joh 20:27 (X) le,gei fe,re to.n da,ktulon
ei=ta w-de sou
kai,
tw/| Qwma/|
i;de ta.j cei/raj
mou
kai, fe,re
th.n cei/ra
kai,
(X)
ba,le sou
eivj th.n pleura,n
kai, mou
a;pistoj
gi,nou mh,
avlla,
pisto,j
Qwma/j kai,
ei=pen o` ku,rioj
auvtw/| mou
kai,
o` qeo,j
mou
auvtw/|
(X) pepi,steukaj
o[ti
ivdo,ntej (X) e`w,rakaj me
oi` mh,
kai,
pisteu,santej
(X) maka,rioi

Joh 20:30-31 ou=n o` VIhsou/j evpoi,hsen shmei/a polla,
evnw,pion tw/n maqhtw/n kai,

me,n Îauvtou/Ð a;lla
de,
a[ e;stin gegramme,na
tau/ta ge,graptai ouvk evn tw/| bibli,w|

tou,tw|
VIhsou/j evstin o` cristo,j o` uiò,j

tou/ qeou/
i[na o[ti
kai, (X) pisteu,ÎsÐhte
i[na
(X) e;chte zwh,n
pisteu,ontej evn tw/| ovno,mati

auvtou/

Joh 21:1 evfane,rwsen eàuto,n
meta, tau/ta evpi, th/j qala,sshj

o` VIhsou/j
de, pa,lin toi/j maqhtai/j th/j Tiberia,doj
evfane,rwsen
ou[twj
Joh 21:2 Pe,troj Si,mwn
o` lego,menoj Di,dumoj kai,

Qwma/j
avpo, Kana,
kai,
th/j Galilai,aj h=san
o` Naqanah,l
o`mou/
kai,
oi`
tou/ Zebedai,ou
kai,
a;lloi
du,o evk tw/n maqhtw/n

auvtou/

auvtoi/j
(X) u`pa,gw
(X) le,gousin a`lieu,ein

auvtw/|
h`mei/j evrco,meqa
kai, su,n soi,
evxh/lqon
kai,
evne,bhsan
(X)
kai, eivj to. ploi/on
evpi,asan ouvde,n
evn th/| nukti,

evkei,nh|

Joh 21:4 de, VIhsou/j e;sth
prwi<aj genome,nhj eivj to.n aivgialo,n

h;dh
me,ntoi
(X) evstin VIhsou/j
o[ti
oi` maqhtai, h;|deisan
ouv
Joh 21:5 ou=n
Îo`Ð VIhsou/j le,gei

auvtoi/j paidi,a
mh,
(X) e;cete prosfa,gion

ti
(X) avpekri,qhsan
auvtw/|
(X) (X)
ouv
Joh 21:6 de,
o` ei=pen ba,lete to. di,ktuon

auvtoi/j eivj ta. me,rh
(X)
kai,
dexia, tou/ ploi,ou
eu`rh,sete
ou=n e;balon
(X) kai, e`lku,sai auvto,

i;scuon
ouvke,ti avpo, tou/ plh,qouj

tw/n ivcqu,wn

Joh 21:7-8 ou=n
o` maqhth,j le,gei o` VIhsou/j hvga,pa o[n

evkei/noj tw/| Pe,trw|
(X) evstin o` ku,rioj
ou=n diezw,sato to.n evpendu,thn
ga,r
Pe,troj Si,mwn (X) h=n gumno,j
kai,
e;balen eàuto,n
eivj th.n qa,lassan
de, (X) evstin o` ku,rioj

o[ti
avkou,saj
oi` maqhtai, h=lqon

a;lloi tw/| ploiari,w|
ga,r makra,n
(X) h=san
ouv avpo, th/j gh/j
su,rontej to. di,ktuon
avllV
tw/n ivcqu,wn avpo, phcw/n
w`j diakosi,wn
Joh 21:9 ou=n avnqrakia,n keime,nhn
kai, ovya,rion evpikei,menon

(X) ble,pousin
kai,
w`j a;rton
(X) avpe,bhsan
eivj th.n gh/n

auvtoi/j
(X) evne,gkate (X)
avpo, tw/n ovyari,wn
(X) evpia,sate w-n

nu/n
Joh 21:11 ou=n avne,bh
Pe,troj Si,mwn kai,

ei[lkusen to. di,ktuon
eivj th.n gh/n
$o;n% mesto,n
ivcqu,wn
kai,
mega,lwn
e`kato.n penth,konta triw/n
to. di,ktuon evsci,sqh
ouvk (X) o;ntwn tosou,twn

auvtoi/j deu/te
(X) avristh,sate
de,
evxeta,sai auvto,n
ouvdei,j evto,lma
tw/n maqhtw/n su, ei= ti,j
(X) evstin o` ku,rioj
o[ti
eivdo,tej

Joh 21:13 e;rcetai
lamba,nei
VIhsou/j to.n a;rton
kai, kai,
di,dwsin
kai, auvtoi/j
(X) to. ovya,rion

o`moi,wj
Joh 21:14 VIhsou/j evfanerw,qh

h;dh tri,ton toi/j maqhtai/j evgerqei,j
tou/to evk nekrw/n
Joh 21:15 ou=n
o` VIhsou/j le,gei
tw/| Si,mwni Pe,trw|

o[te
(X) hvri,sthsan Si,mwn
VIwa,nnou
(X) avgapa/|j me
ple,on
(X) le,gei
tou,twn
auvtw/| nai,
(X) filw/ se
ku,rie
o[ti
su, oi=daj
(X) le,gei
auvtw/|
(X) bo,ske ta. avrni,a
mou

auvtw/| pa,lin Si,mwn
deu,teron VIwa,nnou
(X) avgapa/|j me
(X) le,gei
auvtw/| nai,
(X) filw/ se
ku,rie
o[ti
su, oi=daj
(X) le,gei
auvtw/|
(X) poi,maine ta. pro,bata
mou

auvtw/| to. tri,ton Si,mwn
VIwa,nnou
(X) filei/j me
evluph,qh
o[ti
(X) ei=pen
o` Pe,troj
kai, auvtw/| to. tri,ton
(X) filei/j me
le,gei
auvtw/| ku,rie su, oi=daj pa,nta
(X) filw/ se
o[ti
su, ginw,skeij
Îo` VIhsou/jÐ le,gei
auvtw/|
(X) bo,ske ta. pro,bata
mou

Joh 21:18 evzw,nnuej seauto,n
(X) le,gw (X) kai,

avmh.n avmh,n periepa,teij
soi o[pou
(X) h;qelej
o[te
de, (X) h=j new,teroj
(X) evktenei/j ta.j cei/raj

sou
kai,
zw,sei
a;lloj se
kai,
oi;sei
o[tan o[pou
(X) ghra,sh|j (X) qe,leij
Joh 21:19 de, ouv
(X) ei=pen tou/to

(X) doxa,sei to.n qeo,n
qana,tw|
shmai,nwn
kai,
poi,w|
(X) le,gei
auvtw/|
(X) avkolou,qei moi
eivpw,n tou/to
Joh 21:20 to.n maqhth,n avkolouqou/nta o` VIhsou/j hvga,pa o[n

o` Pe,troj ble,pei
avne,pesen
o[j evn tw/| dei,pnw| evpi, to. sth/qoj

evpistrafei,j kai,
kai, auvtou/
ei=pen
ku,rie
o` paradidou,j se
evstin ti,j

Joh 21:21 ou=n
o` Pe,troj le,gei
tw/| VIhsou/ de,
ivdw,n tou/ton ku,rie ou-toj
ti, $e;stai%
o` VIhsou/j le,gei $auvtw|/%

Joh 21:22
auvtw/|
(X) $evstin% ti,
pro,j se,
eva,n auvto,n me,nein
(X) qe,lw
e[wj
(X) e;rcomai
su, avkolou,qei moi
Joh 21:23 ou=n
o` lo,goj evxh/lqen
ou-toj eivj tou.j avdelfou,j

o[ti
o` maqhth,j avpoqnh,|skei
de,
evkei/noj ouvk
o[ti
o` VIhsou/j ei=pen ouvk (X) avpoqnh,|skei
avllv
auvtw/| ouvk
(X) $evstin% @ti,
pro,j se,Ð
eva,n auvto,n me,nein
(X) qe,lw
e[wj
(X) e;rcomai

Joh 21:24 ou-to,j evstin o` maqhth,j o` marturw/n
peri, tou,twn
kai,
o` gra,yaj tau/ta
kai,
h` marturi,a evsti,n avlhqh,j
auvtou/ o[ti
(X) oi;damen
Joh 21:25 de,
a;lla e;stin o` VIhsou/j evpoi,hsen a[

kai, polla,
to.n ko,smon cwrh/sai ta. bibli,a

ouvdV auvto,n grafo,mena
eva,n
(X) oi=mai a[tina gra,fhtai
kaqV e[n

New Testament Greek Sentence Diagramming
by Randy Leedy This article is reproduced from Biblical Viewpoint 39, no. 1 (April 2005):17-39. Copyright
Bob Jones University Seminary. All rights reserved.
Making a Case for Sentence Diagramming

For many people the expression sentence diagramming evokes painful
memories of Junior High English class. At the time, at least, it seemed like a perfectly
mysterious thing: doing it correctly, or at least to the teacher’s satisfaction, seemed
utterly impossible, and equally impossible was envisioning any useful purpose it could
possibly serve. But all of that was before we discovered the value of carefully exegeting
the Greek New Testament. Many of us learned the mechanics of Greek grammar
without drawing any sentence diagrams. It did not occur to most of us that what we
were learning was equipping us to draw diagrams quite skillfully if we had wanted to do
so. We were learning, for example, how to pick out the subject and predicate of the
sentence, how to determine that a certain adjective modifies a certain noun, whether a
participle functions as an adjective, a noun, or an adverb, and whether an infinitive
functions as subject, complement, or adverbially. We learned to tell the difference
between prepositions and conjunctions, and we learned how to find each preposition’s
object, whether that object be a noun, pronoun, or infinitive. We learned to tease apart
a complex sentence’s various clauses, distinguishing between the main and subordinate
clauses. We learned how relative clauses work: that the whole clause has an adjectival
function modifying some other part of the sentence and that the relative pronoun has a
noun function within the clause it introduces. We learned that some conjunctions signal
grammatical parallelism and that others indicate subordinate relationships.
Perhaps most importantly we learned the value of this sort of information. We
learned that, by carefully sorting out the mechanics of the sentence according to the
language’s grammatical rules we could eventually discover the meaning of sentences
that initially mystified us.1 We learned that, apart from our understanding of
grammatical mechanics, we would be left with no option but to make wild guesses at
meaning according to some impressionistic sense of what those words seemed to say.
We realized that this is exactly how we interpreted our native language: according to
impressionistic sense rather than strict grammar. However, we realized that we have
such an instinctive feel for our native language’s grammar that our impressions of
1 Often, of course, we found ourselves facing more than one possibility of interpretation. Usually one
interpretation would commend itself to us as best, but sometimes we were left uncertain. Nevertheless, uncertainty
among several possible meanings is infinitely better than being left at a complete loss to give even one clear
interpretation.

meaning are for the most part quite accurate. So learning to diagram sentences in our
own language seemed pointless: our diagram told us nothing more about meaning than
what we knew perfectly well before we began. We also learned, however, that the
situation is considerably different in the study of the Biblical texts. The original
languages are not our native language. The translations we read in our native language
are not always able to reproduce precisely the grammatical structures of the original.
The meaning we derive from even a skilled reading of a skillful translation is not always
exactly the same meaning we derive from careful exegesis of the Greek text. We
learned the significance of that little expression careful exegesis. We learned that we
could give a cursory glance to the Greek text without finding anything beyond what we
saw in our English version, but that more careful attention to the Greek often
uncovered details of meaning that otherwise we would have missed. By hearing our
teachers point out and explain details that in fact we had missed, we learned that the
ideal exegetical mindset is intent upon examining every detail of wording in search of
meaning.2
Once we come to understand the value of ransacking a text for potentially
significant details, one of the mysteries of sentence diagramming evaporates: we now
see clearly a valuable purpose. One kind of exegetical detail that we want to be sure to
explore thoroughly is the matter of the basic connections between words, phrases, and
clauses within a sentence. Dragging our eyes across the sentence is not a sufficiently
disciplined approach to this particular exegetical task. Forcing ourselves to account for
these details on paper is an approach that holds much greater promise of keeping us
from missing things. Many of us learned this sort of discipline by producing detailed
parsing sheets in our exegesis classes. We thought about every word in the passage at
least long enough to decide whether or not it presented us with questions or difficulties
regarding its form or its usage category that we wanted to record on paper for future
reference.
Sentence diagramming is another such exegesis tool that forces us to deal with
every word in the sentence, this time with the goal of mapping out the sentence
schematically in order to develop confidence that our understanding of the sentence’s
basic skeleton is correct. That word confidence is an important one. As preachers and
teachers of the Word, we need confidence that we understand it accurately. Where
does that confidence come from? There is a subjective dimension to that confidence, in
which the Spirit of God operates within us to assure us that we are speaking the truth.
God has also provided an objective basis for confidence, however, in the very nature of
language and history. The grammatical-historical approach to interpretation provides
2 Of course we also had to learn that not every detail can be pressed safely. We learned, for example, that
many prepositions share the same meaning, that possible distinctions between synonyms cannot always be
maintained, and that the presence or absence of the definite article cannot always be insisted upon as exegetically
significant. In all this we learned that we face a lifetime of growth in our exegetical acumen as we develop increasing
sensitivity not only to what significance grammatical details may have but what significance a given context will
support that grammatical details actually do have in that case.

means of testing the validity of our interpretation. Is our interpretation consistent with
the meanings that the words and grammatical structures can be demonstrated
regularly to have? Is our interpretation consistent with relevant historical facts as best
we understand them? Sentence diagramming is a very powerful tool within the
grammatical prong of that hermeneutical approach to scripture in that it enables us to
demonstrate to ourselves that we are taking the individual words of the sentence
consistently with the language’s regular grammatical principles. Apart from a relatively
complete understanding of a sentence’s grammatical mechanics, we have no objective
basis for confidence that our understanding of the sentence’s meaning is correct.
Sometimes we are overconfident in our interpretation. I like to illustrate this fact
with a line from a beloved hymn, “Be Thou My Vision.” The hymn begins, “Be Thou my
vision, O Lord of my heart; Naught be all else to me save that Thou art.” I often ask
students to paraphrase that second part. Some are pretty much at a loss: they have an
impression that they can’t quite put into words. Others do get something into words,
and they typically do well with the meanings of the words naught and save, invariably
suggesting something like “May I value nothing but You.” They are always quite
confident that their interpretation is correct. But they have trouble, when pressed, to
explain why the poet wrote “that Thou art” rather than simply “Thou.” The best they
can do is to suggest that more syllables were needed to fill out the poetic meter. But a
good poet doesn’t waste syllables, and this is good poetry. Is there a difference in
meaning between “that Thou art” (i.e., “what you are”) and “Thou”? Obviously, yes.
Recasting the poetic line in modern prose would yield something like this: “May
everything except what You are be nothing to me.” The subject is “all else” (expanded
by “save that Thou art”), the verb is “be,” and the complement is “naught.” The phrase
“to me” means “in my estimation”; it is probably adverbial. So the topic (subject) of the
clause is “all else save that Thou art” or “everything except what You are,” and the
predicate is “may [it, the subject] be in my estimation nothing.” This yields a different
meaning than “May nothing but You be anything to me.” What is Christ? Well, for
example, He is “wisdom, and righteousness, and sanctification, and redemption” (I Cor.
1:30). So those are things the poet does want to value, because the pursuit of those
things will lead him to the Christ who is those things. This line of exegesis proves very
fruitful. The extra detail of meaning was not such as to completely overturn our initial
understanding, but it certainly sharpens it up and expands it. Suppose we were content
with the thought “May nothing but Christ be anything to me,” in the sense that I want
to pursue nothing in life but Christ. OK, I’ll start pursuing Christ. But what direction will I
turn? Where do I think He is? How will I know when I have found Him? Am I expecting
to find him in a building or under a rock or on a mountain or beside a tree? Will I
recognize Him by face? It is hard to know how to pursue Christ, but it is not so hard to
know how to pursue the things God reveals that Christ is. God’s Word tells me how to
pursue wisdom, righteousness, etc., and now I can put specific shape and direction to
my pursuit of Christ.

After attending carefully to the grammatical structure of the English sentence
they are interpreting, my students find that their initial confidence was somewhat
unwarranted. Were they content with their initial impression, they would be on
basically the right track, but they would miss the clarity of understanding that
exegetical care produces. After a few experiences of this sort with a variety of
literature, one begins to get the idea that there must be many places in Scripture where
exegetical care can produce new confidence about meaning previously understood or
reveal new details about meaning never before noticed. Such a one can be sure that his
exegetical labors, if well founded grammatically and historically, will not go
unrewarded. And a sentence’s basic mapping, as displayed in a sentence diagram, is
one dimension of that exegetical labor that deserves all the detailed attention one is
able to devote to it.
Skilled Greek exegetes may find that the actual diagramming exercise does not
bring much benefit, because their minds are trained to attend to those details without
the extra labor of drawing them out on paper. Would-be exegetes seriously lacking
grammatical acumen may likewise find little benefit in diagramming, as they sense that
they are simply drawing out a map regarding which they have neither any confidence
nor any basis for evaluation and correction. I would like to suggest, though, that in
addition to being a valuable exercise for the developing exegete with a good degree of
grammatical mastery, diagramming may perhaps serve as a basis for bringing together
pedagogically the polar extremes. The skilled exegetes, in the classroom or in their
writing, could help the unskilled develop greater skills by showing their understanding
diagrammatically in addition to explaining it in technical prose. Couple this potential
value with the fact that there appears to be an increasing interest in sentence
diagramming among Greek exegetes, teachers, and students, and there is adequate
reason to pursue mastery of some relatively standard method of diagramming
grammatical relationships within sentences. Several handbooks on diagramming are
available,3 several advanced Bible software packages include diagramming tools,4 (the
diagrams in this article were drawn with BibleWorks version 6.0) and at least one
complete set of NT sentence diagrams is available.5
The purpose of this article is to set out some basic diagramming conventions,
make some suggestions about the degree of detail most productively codified in those
3 I am aware of two works completely devoted to sentence diagramming: Lee Kantenwein, Diagrammatical
Analysis (Winona Lake, Ind.: BMH Books, 1979) and Richard P. Belcher, Diagramming the Greek NT (Columbia, SC:
Richbarry Press, 1985). As far as I know the Belcher title is out of print. Two other more general works on exegesis
contain substantial sections dealing with sentence diagramming: John D. Grassmick, Principles and Practice of Greek
Exegesis (Dallas: Dallas Theological Seminary, 1976) and Thomas Schreiner, Interpreting the Pauline Epistles (Grand
Rapids: Baker, 1990).
4 BibleWorks and Logos/Libronix (for Windows) and Accordance (for Macintosh) are the ones I am aware of.
5 Gerhard Raske, The Grammatical Blueprint Bible. For information see http://www.kwic.com/~graske/.
BibleWorks is also in the process of producing a complete set of NT diagrams. The epistles are currently slated for
release in Fall of 2005.

conventions, and encourage wider use of sentence diagramming in the exegesis and
teaching of NT Greek. I hope it may prove possible in this way to remove the other
mystery of our Junior High days, which was how to draw the diagrams satisfactorily.
Though the article will explain a few basic points of grammar, for the most part I
assume that the reader has a solid understanding of such matters as parts of speech
and major sentence elements such as clauses (dependent and independent, made up of
subject, verb, and various kinds of complements) prepositional phrases, modifiers, and
conjunctions. A reader who fears his understanding of these points is weak is
encouraged to give the article a try. He may well find that he is better equipped for it
than he thought.
Some cautions are in order, though. First, one should not think that a sentence
diagram represents an exhaustive account of every relevant grammatical detail.
Diagramming shows basic grammatical connections, but not every relevant detail. For
example, a genitive-case noun will be diagrammed as modifying its head word, but
there remains a wide range of possibilities regarding the exact thought connection
between the two. So, for example, the expression “righteousness of God” will be
diagrammed to show that “of God” modifies “righteousness,” but the diagram will not
show whether the exact meaning is “a believer’s righteousness that comes from God”
or “God’s own righteousness.” Nor will it show anything about word meaning: a
diagram cannot show whether righteousness signifies actual righteous character and/or
conduct or a righteous standing before God’s Law. Furthermore, sentence diagramming
deals only with grammatical relationships among words, phrases, and clauses within
individual sentences. It is powerless to show the logical development of thought across
larger units of text. Other methods of diagramming are needed for that purpose. But
since individual words are the most useful basic building blocks of sentences,6 sentence
diagramming is foundational to any other sort of diagramming with the larger units of
thought.
Conventions for Sentence Diagramming

Like machines or human bodies, complex sentences do not consist of a single
amorphous mass. They break down into grammatical parts, each of which breaks down
further into smaller parts. The largest unit within a sentence is the clause, which
consists of a subject (the topic under discussion) and a predicate (the statement made
about the topic, or in the case of an interrogative sentence, the question asked about
the topic). The words making up a clause may be divided into kernel elements,
modifiers, and introductory words. We will take up these categories in order.
6 I say “most useful” in order to indicate practicality and the average person’s perception. Individual words
are not the smallest building blocks; they consist of yet smaller elements, the roots and combining forms that have
definable meanings. But the fact that we separate words on the page with spaces shows that we are especially
conscious of them as the basic pieces of meaning with which we work to express ourselves.

Diagramming Kernel Elements
The kernel elements are those expressing the core of the subject and predicate:
the subject is the noun or pronoun naming the clause’s topic, and the predicate consists
minimally of the verb, though many if not most verbs also demand a complement (such
as a direct object or a predicate nominative). The kernel elements then, are subject,
verb, and, if required, complement. The most reliable way to locate the kernel is to find
the verb and express it in its proper voice, then ask “who or what?” before the verb to
find its subject, then ask “who(m) or what?” after the verb to find any complement. A
verb that does not require a complement will not lend itself to the complement
question.
We will use a single sentence from the Greek New Testament as an example for
a substantial portion of our discussion. John 12:16 reads as follows: ταῦτα οὐκ ἔγνωσαν
αὐτοῦ οἱ µαθηταὶ τὸ πρῶτον, ἀλλ᾽ ὅτε ἐδοξάσθη Ἰησοῦς τότε ἐµνήσθησαν ὅτι ταῦτα ἦν
ἐπ᾽ αὐτῷ γεγραµµένα καὶ ταῦτα ἐποίησαν αὐτῷ (“These things his disciples did not know
at the first, but when Jesus was glorified, then they remembered that these things had
been written about him and these things they did to him.”) The main clause of this
sentence is ταῦτα οὐκ ἔγνωσαν αὐτοῦ οἱ µαθηταὶ τὸ πρῶτον — “the disciples did not
know these things at first.”7 The verb is ἔγνωσαν, which signifies knowing and is active
voice. We may find the subject by asking, “Who or what knows?” (Notice that the
phrasing of the verb is very simple. It is important to reflect the active voice, but at this
point there is no need for concern over details such as tense or the fact that the verb is
negated by οὐκ.) The whole subject phrase is αὐτοῦ οἱ µαθηταί (“his disciples”). But only
one of those words can stand alone as the answer to our question: µαθηταί — “disciples
know.” Now we may look for a complement by asking, “Disciples know who(m) or
what?” The question is sensible, and the answer is ταῦτα (“these things”). The kernel,
then, put into Subject-Verb-Complement order, is µαθηταὶ ἔγνωσαν ταῦτα — “disciples
know these things.”
In sentence diagramming, a clause’s kernel elements are mapped out on what
we will call a baseline, a horizontal line punctuated with vertical dividers, as illustrated
below.
[subject] [verb] [complement]
The subject/predicate divider extends below the baseline to symbolize the fact that it
represents the major division within the clause. Within the predicate, the verb/comple-
ment divider comes down to, but not below the baseline, indicating a secondary
7 Sometimes it can be difficult to identify the main clause(s). A main clause, or independent clause, is one
that is not subordinate to any others within the sentence. As a general pattern, verbs are shown as subordinate in one
of two ways: they are written as participles or infinitives, or they are introduced by subordinating words such as
subordinating conjunctions or relative pronouns. To find the main clause, locate all the verbs in the sentence
(remember that in Greek the verb may be omitted at times, especially when it is a linking verb), and eliminate those
which are subordinated in one of these ways. If you work accurately, any remaining verbs will be independent. If there
is more than one independent verb, all of them will be coordinate with one another in a compound relationship.

division.
So the kernel of our sentence would be diagrammed like this:
oi` maqhtai, e;gnwsan tau/ta the disciples knew these things
The topic of the clause, the subject, is the disciples; what is said about them, the
predicate, is that they knew (actually, did not know) these things. The predicate in turn
divides into verb and complement, which in this case is a direct object. Notice also that
the definite article is written right along with the noun. A highly rigorous diagramming
method would treat the article as a modifier to the noun, but in my opinion this is a
detail not worthy of the space required to account for it. Some of the longer sentences
in the New Testament are difficult to fit onto a single page of diagramming, so space
efficiency is a key consideration to me.
The same verse also provides an example of a clause whose verb does not
require a complement: ὅτε ἐδοξάσθη Ἰησοῦς — “when Jesus was glorified.” The subject
and verb are “Jesus was glorified” (notice that we are again retaining the voice, which
this time is passive). But the question “Jesus was glorified who(m) or what?” is
nonsense. There are any number of sensible questions that might be asked, such as
“when?” or “why?” or “how?” or “by whom?” But material answering those questions
would be adverbial in nature. The complement answers the question “who(m) or
what?” after the verb. Since the question doesn’t even make sense, we know that this
verb does not take a complement, and our kernel consists in this case of only two
elements: subject and verb. So the predicate in this case consists of the verb only; it
does not subdivide into verb and complement. The baseline, then, would look like this:
VIhsou/j evdoxa,sqh
Before proceeding with another portion of John 12:16, it will be good to talk
about another kind of complement. The complement in our example diagram above is a
direct object: it receives the verb’s action. But some complements rename or modify
the subject rather than being acted upon as an object. This happens most commonly
with the linking verbs, and these complements are called predicate nouns or predicate
adjectives.8 An example is John 12:13, εὐλογηµένος ὁ ἐρχόµενος ἐν ὀνόµατι κυρίου —
“Blessed (is) the one coming in the name of the Lord.” In order to symbolize the fact
that this kind of complement renames or modifies the subject, the “vertical” line within
the predicate is slanted back toward the subject, so that the diagram looks like this:9
8 Many grammarians prefer to label the complement according to its case, such as predicate nominative or
predicate accusative.
9 Some diagramming methods would insist on displaying the participles differently in order to indicate that
they are participles and not nouns. In my opinion such a distinction is not necessary.

o` evrco,menoj (X) euvloghme,noj
Notice that the elliptical verb is represented by (X). An alternative is to supply the verb,
in Greek or in English, using parentheses or brackets. I like to supply elliptical elements
explicitly where it is possible to be certain exactly what the word should be. In this case
it is not easy to decide whether the verb should be indicative mood, declaring a fact, or
optative mood, declaring a wish, and I simply supply the (X) when in doubt.
Some grammarians prefer to include indirect objects as well as direct objects on
the baseline. The convention for doing this is to place the indirect object after the direct
object, using a divider that slants toward the indirect object, symbolizing the fact that
the verb’s action moves toward the indirect object. The end of John 12:16 provides an
example:
(X) evpoi,hsan tau/ta auvtw|/
The alternative is to diagram the indirect object as a modifier, as will be shown later.
Diagramming Modifiers
Most of the non-kernel words in a clause are modifiers, modifying either kernel
elements or other modifiers. The basic format for diagramming a modifier is to put it
beneath the word it modifies (the head word), linked to the head word’s slot with a
vertical or angled connector. Most diagramming methods specify that various kinds of
modifiers should be shown with connecting links having a particular angle. One popular
scheme specifies that modifiers containing no verb are indicated with a connector that
angles downward to the left, those with a participle or infinitive have a vertical
connector, and those with a finite verb have a connector that angles downward to the
right. In my opinion, there is some value to this approach; the reader of the diagram
gains information about the kind of modifier without having to read and think about
the actual words. But I am not certain that the value is enough to offset the space
inefficiencies that often result from these constraints. I would not at all discourage an
approach that tosses this scheme to the wind and draws connectors in whatever shape
and at whatever angle will give access to blank space on the page. In this article,
though, I will adhere to the conventions just outlined. John 12:16 contains two kinds of
modifiers: a clausal modifier with a finite verb, introduced by a subordinating
conjunction (ὅτε ἐδοξάσθη Ἰησοῦς), and several simple modifiers, of which the main
clause has two: αὐτοῦ modifies µαθηταί and τὸ πρῶτον modifies the verb. These
modifiers are diagrammed as follows:

oi` maqhtai, e;gnwsan tau/ta (X) evmnh,sqhsan
auvtou/ to. prw/ton o[te VIhsou/j evdoxa,sqh
Notice that the subordinating conjunction introducing the clausal modifier is written on
the angled connector link. This is standard practice for writing conjunctions: write them
on top of the connecting link.
Modifiers that use verbs may of course have additional kernel elements such as
subjects, objects, or predicate nouns or adjectives. In such cases, as in the second
example just above, the horizontal line of the modifier is simply treated as a baseline
and divided appropriately. Genitive absolute participles (which have their own “subject”
apart from the governing clause) and infinitives (which may have a “subject” separate
from the governing clause) deserve special mention in this regard. In the case of the
absolute participle construction, some grammarians suggest using a dotted line for the
vertical connector, as shown in the more complicated diagram below. The text is John
12:37: τοσαῦτα δὲ αὐτοῦ σηµεῖα πεποιηκότος ἔµπροσθεν αὐτῶν οὐκ ἐπίστευον εἰς αὐτόν
(translated rather literally, “but, he having done so many signs before them, they were
not believing in him”).
de,
(X) evpi,steuon
ouvk auvtou/ pepoihko,toj shmei/a
eivj auvto,n e;mprosqen auvtw/n tosau/ta
As mentioned above, some grammarians prefer to diagram indirect objects as

adverbial modifiers rather than as kernel elements. Some use a special symbol for this
function, in which the horizontal line protrudes slightly to the left of the angled
connector, as indicated below, using the original example from John 12.
(X) evpoi,hsan tau/ta
auvtw|/
Special Case: Prepositional Phrases. Because prepositions take objects, an

additional element is used in this kind of modifier: a vertical divider separating the
preposition from the object. John 12:16 has one prepositional phrase, which is
diagrammed as follows:
tau/ta h=n gegramme,na
evpV auvtw|/
In some contexts it is clear that the prepositional phrase modifies the verb, in others
(such as where the phrase intervenes between article and noun) it clearly modifies the
noun, and in many contexts what it modifies is unclear. I recommend the adverbial
connection (modifying the verb) as the default, making other connections only as
clearly required.

Special Case: Appositives. An appositive is a kind of modifier supplying an
alternative designation for something. Probably the most frequent NT expression using
an appositive is “the Lord Jesus Christ.” The diagramming convention for an appositive
is to put it next to the word it renames, and make the connection with an equals sign as
shown.
o` ku,rioj VIhsou/j Cristo,j or o` ku,rioj VIhsou/j Cristo,j
Since “Jesus Christ” occurs so frequently, I do not generally take the space to indicate
the appositional relationship between these two words, as shown in the second
example above. If there is a “verbal equals sign” such as the phrase “that is” (τουτ᾽
ἔστιν), diagram those words in place of the equals sign.
Diagramming Introductory Words

Sentences often begin with various kinds of words that serve an introductory
function. The most common kinds of introductory words are conjunctions indicating a
logical connection to the preceding sentence (such as γάρ and οὖν), interjections (such
as ἰδοῦ and ἀµήν), and vocative-case words signifying direct address. I would include in
this group the negatives οὐ and µή when, in introducing a question, they indicate the
expectation of a positive or negative answer. The basic idea behind the diagramming of
these words is to place them above the main clause’s baseline, at the left end of the
baseline, with a dotted vertical line connecting them to the end point of the baseline.
John 12:15 provides an example of an interjection (two alternatives diagrammed), and
12:17 provides an example of an introductory conjunction.
ivdou, ivdou, ou=n
o` basileu,j e;rcetai or o` basileu,j e;rcetai o` o;cloj evmartu,rei
Sometimes a sentence will begin with more than one introductory word, in which case
the words may be “stacked” as shown (the example is from John 7:26).
kai,
i;de
(X) lalei/
Diagramming Additional Kernel Elements

In addition to the basic kernel elements already covered are a few items
encountered only occasionally. Remember that some verbs take a double accusative
construction (one a person and one a thing) as their complement, such as John 14:26:
ἐκεῖνος ὑµᾶς διδάξει πάντα (“that one will teach you all things”). I like to diagram this
construction with a double vertical between the verb and the complement (to show
that two accusatives are coming), and then a single vertical between the two

accusatives, as in the first example below. Some, however, prefer to use the double
vertical with the second, apparently to show that it is the second accusative.
evkei/noj dida,xei u`ma/j pa,nta or evkei/noj dida,xei u`ma/j pa,nta
Another kind of construction using two accusatives is that in which the second
accusative renames the first. It is diagrammed like the double accusative, except that
the divider between the two accusatives slants back toward the first so show the
predicate relationship of the second to the first. An example of this construction is John
15:15: οὐκέτι λέγω ὑµᾶς δούλους (“no longer do I call you slaves”).
(X) le,g w u`ma/j dou,louj or (X) le,g w u`ma/j dou,louj
ouvke,ti ouvke,ti
The difference between these two constructions lies in whether the second
accusative is an additional object of the verb (the person-thing variety of double
accusative) or whether it renames the one object (the object-predicate variety). One
reason I like to use the double vertical after the verb for the person-thing variety is that
I can then consistently do the same thing with the object-predicate variety. In the
object-predicate construction without the double vertical (see the second example
immediately above), the predicate at the end of the baseline almost appears to be
renaming the subject. The double vertical before the object helps me recognize the
predicate element as an object complement rather than subject complement.
One other special construction involving kernel elements is the periphrastic
participle. In this usage, the participle combines with a linking verb to form a phrasal
verb unit. Since the participle and the linking verb combine to express the verb of the
clause, it makes best sense to write both words in the verb slot of the baseline. The two
best approaches regarding the order in which to write the words seem to me to be
either always to put the linking verb first or to retain the order in which the words
appear in the text. Our example from John 12:16 contains a periphrastic pluperfect, ἦν
γεγραµµένα, which has already been shown in previous diagrams.
Subordinate Clause Constructions

Requiring Special Treatment
An example of an adverbial subordinate clause has already been given (“when

Jesus was glorified”). Some subordinate clauses, though, are not adverbial, and they
require different treatment. These include noun clauses, relative clauses (sometimes
called adjective clauses), and quotations. Also, the conjunction ὡς frequently introduces
highly elliptical clauses that can be challenging to fill out.

Noun Clauses
A noun clause is a subordinate clause that functions as a noun within its
governing clause. Noun clauses most often provide the subject or the object of their
governing verbs. Most commonly they are introduced by ὅτι,10 occasionally by ἵνα11 or
another conjunction, and sometimes with no conjunction at all. Our example from John
12:16 contains a noun clause, ὅτι ταῦτα ἦν ἐπ᾽ αὐτῷ γεγραµµένα, which expresses the
object of “they remembered.” The problem that noun clauses present is that they
contain kernel elements and yet at the same time they function as a kernel element of
another clause. They are “kernels within kernels,” and we must find a way to show
clearly which words belong to which kernel. One of the fundamental considerations of
sentence diagramming is that each kernel requires its own baseline. It follows, then,
that a noun clause needs a separate baseline from that of its governing clause. The
common diagramming convention for providing a separate baseline is to write the noun
clause’s baseline above that of the governing clause, and connect the two with a special
upright connector that we may call a stilt. The lower end of the stilt rests in whichever
slot of the main clause the noun clause supplies (object clauses are more common than
subject clauses). Since the main word of any clause is the verb, I like to bring the stilt up
under the verb of the noun clause. As usual, the conjunction is written on top of the
connector, as shown below. The special stilt symbol makes it easy to avoid trying to
read the diagram as though the lower clause were modifying the upper one. It gives the
appearance that the upper clause grows out of the lower one and is therefore
subordinate to it, as is in fact the case.
tau/ta h=n gegramme,na
o[ti evpV auvtw|/

(X) evmnh,sqhsan
Indirect discourse participles and infinitives are a common form of noun clause and
should be diagrammed in this way, although they are not introduced by a conjunction.
The same is true of subject infinitives with verbs such as δεῖ and ἔξεστιν.
Quotations
Quotations (assuming that they are long enough to constitute at least a clause)
are a variety of noun clause and may be diagrammed as such. For example, in the
sentence, “Jesus said, ‘I am the good shepherd,’” the quotation functions as the object
of “said.” Remember the “who(m) or what?” question? Jesus said whom or what? The
quotation answers that question. It is also possible for a quotation to be the subject.
This is especially common with the expression, “It is written,” as in “It is written, ‘Man
10 In this usage, ὅτι has the sense “that,” not “because.”
11 In this usage, ἵνα does not express purpose and is therefore translated “that” rather than “in order that.”

shall not live by bread alone,’” The verb is “is written” (passive voice). Who or what is
written? The quotation express the subject, specifying what is written.
Of course, some quotations are very long. Try diagramming the whole Sermon
on the Mount as the direct object of λέγων in Matthew 5:2! Because of the length of
some quotations, it is useful to follow a practice in which a quotation’s stilt moves
downward rather than upward from its slot in the governing clause. Then the diagram
can simply continue until the and of its sentence, and the next sentence will begin a
new diagram in sequence. If a quotation consists of more than one sentence, the
diagram will not be able to show that the remaining sentences belong to the quotation,
but that is not really a problem. We have already accepted the fact that sentence
diagrams cannot show thought flow across a sequence of sentences, and longer
quotations simply come under this recognized limitation. John 12:19 provides a good
example: οἱ οὖν Φαρισαῖοι εἶπαν πρὸς ἑαυτούς· θεωρεῖτε ὅτι οὐκ ὠφελεῖτε οὐδέν
(“Therefore the Pharisees said to themselves, ‘You see that you are not benefiting at
all.’”)
ou=n
oi` Farisai/oi ei=pan (X) wvfelei/te

ouvk
o[ti
pro,j eàutou,j (X) qewrei/te ouvde,n
Notice the placement of the prepositional phrase: the dotted horizontal line represents
an extender enabling a piece of the diagram to be shifted to another part of the page.
Dotted-line extenders should be placed in the middle of the link they are extending. In
other words, the link should begin and end as usual, and the extender should comprise
the center portion. There is no reason an extender could not have a fairly complex
shape, if necessary, to reach a blank spot on the page. It is common practice, however,
to use line segments rather than curves for this purpose.
Relative (Adjective) Clauses

Relative clauses are sometimes called adjective clauses because, just as noun
clauses function as nouns, these function as adjectives. The problems we face with
relative clauses are what to do with the relative pronoun and how to connect the clause
to the word it modifies adjectivally.
Students commonly stumble over the function of relative pronouns, erroneously
identifying them as modifying their antecedents. So, regarding the sentence, “The
Savior who loves us reigns,” many students would want to say that “who” modifies
“Savior.” The way the construction works, though, is that the whole clause “who loves
us” is the modifier of “Savior”; within that relative clause, “who” is the subject of
“loves.” That this way of viewing the construction is correct becomes apparent if we
consider a similar sentence in which the relative pronoun is the object of its clause

rather than the subject: “The Savior whom we love reigns.” If the first example were
written out in Greek, both Savior and who would be in the nominative case, seeming to
warrant the student’s conclusion that who modifies Savior. But if the second sentence
were put into Greek, Savior will be nominative, but whom will be accusative. We no
longer have the grammatical agreement we would need in order for the pronoun to
function attributively to Savior. The accusative case of the pronoun, however, is
perfectly consistent with basic pronoun grammar: a pronoun agrees with its antecedent
(the word it refers to, or takes the place of) in gender and number, but its case will
ordinarily reflect its usage within its own clause rather than agreeing with the
antecedent. So whom will be accusative case because it is the direct object of love.
When we diagram the relative clause, then, we must diagram whom as the object of
love.
And yet we must somehow show that this clause modifies Savior. The normal
convention for relative clauses is to diagram the clause completely disconnected from
the remainder of the sentence, and then connect the relative pronoun’s slot to the
antecedent’s slot with a dotted line or curve. It is best if the connector can be a simple
shape and avoid passing directly over other sentence elements. John 12:9 provides a
simple example: ...ἵνα τὸν Λάζαρον ἴδωσιν ὃν ἤγειρεν ἐκ νεκρῶν (“that they may see
Lazarus, whom he raised from the dead”).
i[na
(X) i;dwsin to.n La,z aron (X) h;geiren o[n
evk nekrw/n
Sometimes the relative pronoun’s antecedent is elliptical and must be supplied.

A good example of this appears in John 11:46: καὶ εἶπαν αὐτοῖς ἃ ἐποίησεν Ἰησοῦς (“and
they told them [the things] which Jesus did”). The antecedent should be shown with the
(X) that regularly stands for elliptical elements (or else, following many grammarians,
supply an appropriate form of ἐκεῖνος), and the relative clause should then be
diagrammed as usual, as shown below. One of the most important things to remember
is that the relative pronoun regularly if not always belongs to the clause it introduces,
not the one it follows.
(X) ei=pan (X) VIhsou/j evpoi,hsen a[

auvtoi/j
Ὡς Clauses
Clauses introduced by ὡς are often highly elliptical and are sometimes
challenging to fill out. Often the ὡς clause has only a single word actually expressed, as
in John 15:6: ...ἐβλήθη ἔξω ὡς τὸ κλῆµα (“...he is cast out as the branch”). One of two
approaches will almost always produce an acceptable result. Probably most
grammarians prefer whenever possible to repeat within the ὡς clause the preceding

verb and any essential modifiers: “He is cast out as the branch [is cast out].” Notice the
elliptical elements supplied (indicated as elliptical by parentheses; square brackets
would serve equally well) in the following diagram:
(X) evblh,qh
e;xw w`j to. klh/ma $evblh,qh%
$e;xw%
Sometimes, however, this approach will not work grammatically. In John 1:32,
John the Baptist testifies, τεθέαµαι τὸ πνεῦµα καταβαῖνον ὡς περιστεράν (“I beheld the
Spirit descending as a dove”). It may seem at first that we could follow the pattern
stated above: “I beheld the Spirit descending as a dove [descends].” The grammar,
though, simply won’t allow it, because “dove” is accusative case. For our elliptical clause
to work, “dove” would have to be nominative case, since we have it expressing the
subject of the elliptical verb. The accusative case shows that John did not think of
“dove” as the subject of its clause. The second approach, which works nicely here, is to
supply an elliptical participle from εἰµί with “dove” as its predicate. The participle’s
referent is πνεῦµα, accusative-case object of τεθέαµαι. So the participle would also be
accusative (neuter singular), and the predicate would agree with the word it renames
(πνεῦµα) and therefore also be accusative. The sense of the sentence would be “I
beheld the Spirit descending as [being] a dove,” or “as [though he were] a dove.”
to. pneu/ma katabai/non
(X) teqe,a mai w`j

$o;n% peristera,n
One additional matter to note in this diagram is the indirect discourse participle,
diagrammed (as mentioned above) on a stilt in the object slot after the main verb.
Diagramming Special Constructions

with the Article
Several constructions with the definite article call for special attention. These
include articular infinitives (especially those used as objects of prepositions), articular
prepositional phrases, and some pronominal uses of the article. At the root of these
constructions lies a question that must be settled about the article’s basic function. In
the oldest known Greek, ὁ, ἡ, τό is actually a demonstrative pronoun and not an article
at all. As such, it carried the full range of noun functions. Over time, the word began to
take on new usages, and it eventually it comes, rather than functioning as a noun, to
qualify nouns and other expressions in a way that signals a focus on individual identity.
In NT Greek the article, with infrequent but not rare exceptions, qualifies other words
rather than functioning as a noun that is qualified in turn by other words. Whenever
possible, then, in my opinion, it is best to attach the article to the word it governs

rather than diagram it in its own slot with a modifier attached. Clarifying examples will
appear below.
Articular Infinitives
Infinitives are verb forms and therefore appear in verb slots on baselines. The
infinitive often has the definite article, however, and the article looks rather strange in
the verb slot of a baseline.12 Since infinitives are verbal nouns, we are not far off the
mark when we consider an infinitive to be the verb of a noun clause and build it on a
stilt. An article can then appear in the noun slot where the infinitive stilt connects. John
is not fond of the articular infinitive, except for a few uses in prepositional phrases (to
which we will come in a moment), so I must go elsewhere for an example. Paul says in
Romans 14:21, καλὸν τὸ µὴ φαγεῖν κρέα (“It is good not to eat meats”).
fagei/n kre,a
mh,
to, $evstin% kalo,n
Notice, by the way, that there is a fairly standard convention to identify infinitives by a
double vertical that extends below the baseline. To my way of thinking this detail is
entirely negotiable.
The articular infinitive is especially common in prepositional phrases. John does
use a few of these. A good example is 1:48: πρὸ τοῦ σε Φίλιππον φωνῆσαι...εἶδόν σε
(“Before Philip called you...I saw you”). Diagramming these constructions as shown
below preserves all relevant grammatical features: the preposition is diagrammed with
its object phrase, including the article (which in turn connects to the infinitive), and
there is room for any possible elements expanding the infinitive clause: accusative of
general reference, direct object, various modifiers, etc.
(X) ei=don se
Fi,lippon fwnh/sai se
pro, tou/
A few infinitive phrases (or clauses) with the genitive article will prove
challenging. Most of these may be diagrammed as adverbial, and if the infinitive does
not have a subject, simply including the article in the infinitive slot will not look too bad,
as in Matthew 3:13: παραγίνεται ὁ Ἰησοῦς...τοῦ βαπτισθῆναι (“Jesus arrives...to be
baptized”).
12 Participles of course can also be articular, but at least an articular participle never has a separate referent
occupying a subject slot to the left of the participle. So the article does not look so strange with a participle, and no
special conventions are needed for articular participles.

o` VIhsou/j paragi,netai
tou/ baptisqh/nai
Luke 1:57 (τῇ δὲ Ἐλισάβετ ἐπλήσθη ὁ χρόνος τοῦ τεκεῖν αὐτήν [“And for
Elisabeth the time for her to give birth was fulfilled”]) is a more difficult example
because the presence of an accusative of general reference makes the infinitive
baseline look like a regular baseline, in which an article in the verb slot looks very odd. I
understand the infinitive to modify the noun “time” (“the time of her giving birth,”
rendering the infinitive with an English gerund), and I would diagram as follows:
o` cro,noj evplh,sqh
auvth,n tekei/n th/| VElisa,bet
tou/
An example of the fact that every language refuses at some point to submit
itself to simple and consistent grammatical rules appears in Acts 10:25: ὡς δὲ ἐγένετο
τοῦ εἰσελθεῖν τὸν Πέτρον... (“And when it came about that Peter entered...”). The
infinitive phrase must provide the subject, otherwise the verb is left without a subject.
Furthermore, it happens often that γίνοµαι in this sense has an infinitive as its subject.
But the genitive article is a monkey wrench in the grammatical works; the article with a
subject infinitive, according to strict grammatical principle, should be nominative (as in
the example above from Romans 14:21). I do not find an objection-free way to diagram
this verse; until I come across something better I will hold my nose and write the
genitive article in the subject slot, as follows:
to.n Pe,tron eivs elqei/n
w`j tou/ evg e,neto
Articular Prepositional Phrases

Prepositional phrases can also be articular, but the question arises where to
place the article. Placing it in the preposition slot makes it appear that it qualifies only
the preposition. When the articular phrase is substantival, the article could conceivably
be diagrammed as carrying the noun function alone and the phrase could be
diagrammed as its modifier. But this seems to me to be a poor reflection of the fact that
the article actually qualifies the whole phrase, as explained earlier. Furthermore,
sometimes the articular phrase is attributive; in such a case the whole phrase, including
the article, must somehow appear as a modifier to the head word. The best way I know
to handle all the various constructions consistently is to treat the prepositional phrase
somewhat like a noun clause by building it on a stilt. A substantival example comes
from John 5:28: πάντες οἱ ἐν τοῖς µνηµείοις ἀκούσουσιν τῆς φωνῆς αὐτοῦ (“All the ones
in the tombs will hear his voice”). An attributive example comes from John 12:21:

οὗτοι...προσῆλθον Φιλίππῳ τῷ ἀπὸ Βηθσαϊδά (“These came to Philip who was from
Bethsaida”).
evn toi/j mnhmei,oij ou-toi prosh/lqon
Fili,ppw|
oi` avkou,sousin th/j fwnh/j
avpo, Bhqsai?da,
pa,ntej auvtou/ tw/|
Substantival Genitive Phrases

Governed by an Article
Every student who passes first-year Greek learns that a Greek adjective can
function as a noun (the substantive use) and that this construction is usually articular.
Also elementary is the fact that the genitive case most often functions in an adjectival
way. It is not surprising, then, that we can find instances of a substantival construction
with the genitive case instead of an adjective. This construction often consists of article
genitive genitive
+ article + noun , where the first article is in the case appropriate to the
function of the phrase.
I see two options for diagramming this construction. One approach would be to
treat it like a substantival adjective: simply write the whole phrase, article(s) and all, in a
single diagram slot. The second approach is to let the article stand alone and diagram
the genitive phrase as its modifier. This approach runs contrary to the preference stated
earlier to treat the article as a qualifier of its phrase rather than as a head word
modified by something else. But that preference cannot be maintained as an absolute,
because there are places where the article’s function is so compellingly pronominal that
there simply is no other option than to diagram it in a noun slot alone. The most
frequent such construction is where, in narrative, the bare nominative article, followed
by δέ, serves to switch the narrative focus back to a previously known party who is the
subject of the new sentence. Since the predisposition against the pronominal article
cannot be maintained absolutely, I see no problem with treating the article as a
pronoun in other constructions where no preferable alternative presents itself. Romans
14:19 provides a good example: τὰ τῆς εἰρήνης διώκωµεν (“Let us pursue the things of
peace.”)
(X) diw,kwmen ta. th/j eivrh,nhj or (X) diw,kwmen ta,
th/j eivrh,nhj
Diagramming Coordinate Relationships

As one would expect, the conventions for diagramming coordinate relationships
display the coordinate elements in a visually parallel arrangement. The items are
stacked vertically, and any coordinating conjunctions connecting them are written on
the vertical connecting link. Because the concepts are straightforward, easily

transferred across languages, and because I want to give many examples, I will
construct most of my examples from common English rather than Biblical texts. Take
the statement, “I ate chicken and rice.” The object part of the sentence (which answers
“I ate whom or what?”) is a series of two coordinate items rather than a single item. In
“I ate quickly and drank slowly,” the coordinate items are the verbs. In “She and I ate
gratefully,” the coordinate items are the subjects.
chicken ate she
I ate I quickly ate

and and and
rice drank I gratefully
slowly
Coordinate series may often be broken down into subsets. Take, for example, “I
ate chicken and rice and cake and ice cream.” Grammatically there is a single series of
four, but some clarity of detail can be gained by breaking the series apart into two pairs,
since the first two are obviously the main course and the second two are obviously the
dessert. The diagram would look like this:
chicken
and
rice
I ate
and
cake
and
ice cream
When a modifier describes all the elements in a coordinate series, it is best to

diagram the modifier linked to a point on the diagram just to the left of where the
coordination bracket splits. Take this more complex sentence: “At lunch I ate the
steamed chicken and rice eagerly, but the cake and ice cream hesitantly, since I am
dieting.” At lunch modifies the entire predicate with all four objects. Steamed modifies
chicken and rice but not the verb, and certainly not cake and ice cream! Eagerly
modifies ate the chicken and rice but not ate the cake and ice cream; vice-versa with
hesitantly. Since I am dieting clearly modifies ate the cake and ice cream hesitantly, but
on careful thought it also seems to make good sense as an explanation of ate the
chicken and rice eagerly. I incline toward taking modifiers with all the words that they
can reasonably modify, so I will diagram accordingly.

chicken
the and
eagerly rice
I ate steamed
but
at lunch cake
the and
hesitantly ice cream
since
I am dieting
Notice some details. The verb slot of the baseline splits before the direct object divider.
This allows me separate places on the verb slot from which to drop adverbial modifiers
(eagerly and hesitantly) so that they modify the verb as construed with only one set of
objects. The left-hand portion of the verb slot, prior to splitting, gives me a place where
I can drop modifiers for the verb as construed with all the objects. The articles are
located just to the left of the division of each object slot, so that the articles qualify
both words in their respective object pairs. The modifier steamed connects to the left of
the division point so that it modifies both chicken and rice. If the sentence had said
“baked chicken and fried rice,” the diagramming provides a place for the two adjectives
to be dropped below their respective nouns.
A special kind of coordination exists where there is a more intense pairing
signaled by pairs of conjunctions or other words uniting the two elements. The most
common such pairs are “both...and,” “on the one hand (µέν)...on the other (δέ),”
“either...or,” “not (only)...but (also),” and “neither...nor.”13 These pairs are
diagrammed with the two conjunctions stacked together in the regular conjunction slot.
The idea is that the top conjunction goes with the top word and the bottom with the
bottom. So “I ate not only my steak but her chicken” would be diagrammed:
steak
my
I ate not only
but also
chicken
her
Since our example passage John 12:16 contains an instance of simple

coordination and also an instance of this more intense coordination, and since we are
nearing the end of the article, I will now give a complete diagram of the whole
sentence.
13 I think it is good not to consider as coordinate pairs the conditional construction “if...then” and the
comparative construction “just as...so also.” In both of these constructions, the first clause is actually subordinate to
the second and should be diagrammed accordingly. “If” and “just as” would be diagrammed as subordinating
conjunctions. “Then” ordinarily does not even occur as a separate word in Greek; “so also” can be diagrammed
adverbially.

e;gnwsan tau/ta
to. prw/ton tau/ta h=n gegramme,na
oi` maqhtai, ouvk evpV auvtw/|
kai,
avllV
auvtou/
o[ti (X) evpoi,hsan tau/ta
evmnh,sqhsan
auvtw/|
to,te
o[te
VIhsou/j evdoxa,sqh
One special situation involving coordination requires attention. The word καί
contracts with certain other words in a phenomenon called crasis. It is perfectly
legitimate, indeed necessary, to break these contractions into their separate words for
diagramming purposes. John 12:32 is a good example: κἀγὼ ἐὰν ὑψωθῶ ἐκ τῆς γῆς,
πάντας ἑλκύσω πρὸς ἐµαυτόν (“And I, if I should be lifted up from the earth, will draw all
to myself”). Notice how κἀγώ has been broken down into its components, καί and ἐγώ,
in order to diagram the conjunction and the pronoun in their respective places.
kai,
evg w, e`lku,sw pa,ntaj
pro,j evmauto,n
eva,n
(X) u`ywqw/
evk th/j gh/j
Conclusion
Diagramming is obviously not easy, but for those with a reasonable mastery of
Greek grammar, it is certainly doable. Of course, this article by no means covers every
sort of situation that you will encounter, but it does give a reasonably complete picture
of the kinds of things you will have to do. Improvization will often be necessary, and you
should not hesitate to do something you can’t quite find in any textbooks if you are
convinced that it is the clearest way to show the grammar as you understand it.
Obviously there is no body of diagramming legislation that you can go to prison for
violating, nor must your diagrams be worthy of immortalizing in stone in order to be of
any value at all, and you should realize of course that there is always room for growth in
understanding and consequent revision. So why not give sentence diagramming a try?
You can even do it in English if your Greek is not strong (though English grammar seems
to me “fuzzier” than Greek grammar and sometimes harder to nail down). Though you
won’t gain quite the accuracy you can get working in Greek, you can gain much that you
would otherwise miss.
I believe sentence diagramming holds promise as a tool for elementary Greek
teachers to help students visualize the grammatical mechanics they are attempting to

learn. I hope to hear some success stories in this regard in coming years. Sentence
diagramming also manifests exegetical value in various ways beyond the classroom.
Sometimes the combinations of coordination and subordination of ideas within
sentences will suggest possible bases for expository sermon outlines. Sometimes new
understanding of a passage will dawn as you try to discern exactly how these words
relate to one another, and the resulting diagram will actually record a valuable
discovery. The better you get at Greek grammar, though, the less often the diagram will
represent new discovery, because the details you previously had to labor to understand
now come to you at first reading. You may come to view diagramming as unnecessary,
but when you stop to think about it, you will realize that doing the diagramming is what
eventually made it unnecessary. If you had never labored through passages in this way,
you would not now be reading them so accurately so quickly. But, if your experience is
like mine, you will still enjoy and profit from diagramming simply because it forces you
to slow down and think about every word and phrase. And when the diagramming itself
comes fairly easily, your mind (which is probably capable of more multi-tasking than
you are aware) is at liberty to work on dimensions of the passage beyond the
grammatical. You will be surprised at the wonderful truths you will find in Scripture that
cannot be put into a sentence diagram but that you may never have found if the
diagramming process had not slowed you down enough to notice them.

Diagramming Policies for the BibleWorks
Greek New Testament
Sentence Diagrams
by
Randy A. Leedy
Introduction
This document is intended as a fairly comprehensive description of the diagramming

policies I followed in preparing the BibleWorks Greek New Testament Sentence
Diagrams. It is not a primer on diagramming method; a separate document fills that
need, with which this document assumes that the reader is already familiar. Neither is it
a grammar textbook; it assumes that the reader already has a solid working knowledge
of Greek grammar. While I recognize that not all the users of the diagrams will by any
means be expert grammarians, it is not possible for me to assume responsibility for
teaching grammar within the scope of this project. Hopefully those whose development
is lacking but whose instincts are true will be able to progress by drawing valid
inferences from the diagrams and the supporting materials.
The purpose of this document is to state policies governing the choices made in cases
where the grammar is complex and in matters where more than one approach is
possible. The organization scheme reflects the kinds of questions with which I anticipate
that a user will consult this document. Some will be seeking information about a
particular diagramming symbol, others a particular grammatical construction, others a
particular Greek word, etc. This scheme will provide abundant opportunity for
overlapping discussions. While often referring the reader to other parts of the
document for additional information, especially where the discussion elsewhere is
lengthy, I have allowed a good bit of that overlap to stand for the sake of the reader’s
convenience.
Sections of this document are numbered with Roman numerals for the main divisions
and Arabic numerals for the subdivisions in order to facilitate reference from one
portion of the document to another.
I. Policies governing the general layout of the diagrams
I.1) The textual base for the diagrams the 28th edition of the Nestle-Aland text
(hereafter referred to as NA28).

I.2) The diagrams are of the Reed-Kellogg type, essentially following the method and
symbology outlined by John D. Grassmick in Principles and Practice of Greek
Exegesis, published by Dallas Theological Seminary.
I.3) Each diagram contains a single sentence, generally following the punctuation of
NA28. Occasionally I follow a strong consensus of versions rather than NA28.
Also, there are times when the punctuation of NA28 divides the text so that a
new sentence lacks a governing clause. This especially happens in longer
passages featuring relative clauses, such as in Ephesians 1. I do not hesitate to
ignore sentence punctuation in NA28 where it appears to me that what they
mark as a new sentence is grammatically subordinate to the previous material
and belongs in a single longer sentence for diagramming purposes.
I.4) Since many sentences extend over several verses and some verses contain more
than one sentence, verse divisions are not carefully delineated. I have indicated
in the left margin of the diagrams what verses each diagram covers. There is no
attempt within the longer diagrams to indicate verse divisions, and portions of a
verse are sometimes separated rather widely from one another on the page
because of the complexity of the grammar.
I.5) No provision is made within the diagrams for tracing the order of words in the
text. The diagrams are meant to be read alongside the text (whether on paper or
in the mind), not in place of the text.
I.6) Wherever possible, diagrams are drawn to fit on a single page, to facilitate
printing. In those few cases where a page break is unavoidable, the break falls at
some substantial syntactical break point.
I.7) Because many NT sentences are quite long, compactness is given great priority,
again in the interest of suitability for printing and, even more importantly, of
maximizing the amount of a sentence that is visible on the computer monitor
without scrolling. It is obviously impossible to format the diagrams to every
user’s preference, and I decided that compactness would be the most widely
valued virtue. However, I did not wish to push compactness to the point of
compromising clarity, so the font size is 11 points, and the diagrams always leave
enough white space to allow sections of the sentences to stand out with
adequate distinctness.
II. Policies governing capitalization, punctuation, accents, and variant spellings
II.1) Capitalization of proper names is retained, but no other capitalization is used.

Words capitalized in order to signal the beginning of a section or of a direct
quotation are often buried in the middle of the diagram, so to retain the

capitalization would serve no useful purpose, and the capital letters would look
distracting within the diagrams.
II.2) Since the words in the sentence diagram reflect the order of words in the text
so imperfectly, punctuation, like capitalization, seems pointless. So all commas,
colons, periods, question marks, and parentheses are omitted from the
diagrams. (Words enclosed in parentheses within the diagrams are elliptical
words supplied according to policies discussed later in this document.)
Sometimes I depart from NA28 punctuation, as discussed in section I.3.
II.3) Square brackets within the NA28 text, which are text-critical indicators and not
punctuation marks, are retained. This results in some visual awkwardness,
because where more than one word is enclosed in brackets, the word with the
left bracket and the word with the right bracket may well be separated from one
another in the diagram.
II.4) Accents present some rather tricky considerations. The grave accent is used
only in running text; the rule is that an acute accent on the last syllable of a word
that is followed by another word, with no intervening punctuation, changes to
grave unless some special consideration applies. Therefore, to allow the grave
accent to remain on individual words in their diagramming slots is inappropriate.
Of course where a word slot within a diagram contains a multi-word phrase, the
grave accent on any except the last word of the phrase would be appropriate.
Thus, τὸν θεόν is fine, but τὸν θεὸν or τόν θεόν are not. Grave accents in the
NA28 text are replaced with the acute within the diagrams on words that are the
only or the last word in their slot. The other major factor related to accents is
deciding how to deal with enclitics and proclitics, which ordinarily lose their
accent in running text. It would not be wise to restore the normal accent for
these words, because, for example, the articles ὁ and ἡ, if accented ὅ and ἥ,
would be rendered indistinguishable from relative pronouns. The reasonable
options are either to let the accents stand as they are in the text or to omit the
accent from enclitics and proclitics. To let the accents stand as they are in the
text would cause the same problem as letting the grave accent stand: apart from
running text some of those accents would be inappropriate. The policy,
therefore, is to omit the accent from enclitics and proclitics. Most commonly, of
course, these words appear in the text without their accent, and omitting the
accent in these cases is the natural thing to do. But even where the words do
retain their accent in the text, the accent is removed in the diagrams for the sake
of consistency. The exceptions are the genitive, dative, and accusative of the
second person personal pronouns in the singular when the accent appears to be
retained to signal emphasis (σοῦ, σοί and σέ), and the special form ἔστιν, which,
accented on the penult, is actually not an enclitic at all. Further, the additional

accent sometimes picked up by the word preceding an enclitic is also omitted in
the diagrams. For further discussion of the principles of accentuation for these
words one may consult D. A. Carson’s Greek Accents: A Student’s Manual or
another textbook that explains accents. Occasional errors in applying these
policies regarding accents have no doubt crept into the diagrams, and help in
identifying and eliminating them will be appreciated.
II.5) The spelling of some words varies depending on what sound comes next.
Common examples are ἐκ / ἐξ, ἀπό / ἀπ᾽ / ἀφ᾽, and οὐ / οὐκ / οὐχ. Rarely if ever
will one of these words be followed in the same diagramming slot by another
word that would require a spelling different from that in the text. While there is
something to be said for eliminating the variant spellings and always using the
base form, I opted to retain the form used in the text to minimize difficulty for
the reader who might be confused by not being able to find in the diagram
precisely the same word that appears in the text.
III. Policies governing the choice of diagramming symbols
Many of the choices are obvious: adjective, adverb, prepositional phrase, etc. In
some cases, however, a word’s function does not match its part of speech. For
example, Mat. 4:17 reads ἀπὸ τότε ἤρξατο ὁ Ἰησοῦς κηρύσσειν.... The word τότε is
an adverb, but here it has a noun-like function, serving as the object of the
preposition. One might suggest expanding the number of available symbols in order
to have a symbol perfectly suited for every conceivable situation. The drawback to
such an approach, however, is that there are often ambiguities in expression so that
more than one symbol could be defended as appropriate. The more symbols, the
more trouble one has deciding which to use. Is having to find some systematic basis
to govern choices from among more than one potentially appropriate symbol a
lesser difficulty than sometimes having to use a less-than-ideal symbol? In my
judgment it is not, and so, valuing the relative simplicity of the time-honored Reed-
Kellogg symbology (or reasonably close approximations of it), I have not expanded
the symbol set with new items of my own private devising.
III.1) Awareness of baseline conventions is assumed and is not discussed here. The
accompanying “how-to” document mentioned above discusses these
conventions in detail.
III.2) General conventions regarding subordinate elements. Many symbols for

modifiers appear in two forms: one with a vertical upright connector and one
with the connector slanting downward to the left. Symbols with vertical
connectors are used for modifiers containing a participle or infinitive; the slanted
version is for modifiers that do not contain these verbals. Modifiers containing

finite verbs use the subordinate clause symbol that slants downward to the right.
A noun clause is connected by a vertical stilt (a standard in Grassmick’s
terminology) to the slot for the noun in whose place it functions, usually the
object or the subject slot.
III.3) Simple negatives (οὐ[κ,χ] and μή) introducing questions and signaling what
answer is expected are diagrammed on an interjection symbol. Negative adverbs
(e.g. µηκέτι) can have a dual function of signaling the expected answer and also
supplying adverbial material. I diagrammed these words as adverbs, opting to
tolerate the loss of the indication of the introductory function rather than
complicate the diagrams by dividing the words and diagramming the parts
separately.
III.4) The indirect object symbol is used only with transitive verbs. Some datives even
with transitive verbs seem to function less as objects than as indicators of
personal interest. Personal interest is diagrammed on an adverb symbol rather
than as an indirect object. Unfortunately, I do not find it possible to distinguish
between these two uses of the dative with clear objectivity. One point of
inconsistency arises here: Grassmick specifies the use of vertical uprights for all
modifiers containing participles or infinitives, but his only indirect object symbol
has a slanted upright. Grassmick does not specify how to diagram a substantive
participle functioning as indirect object, and his illustrative diagramming of the
book of Colossians does not contain any such participles. I considered using a
right-angle indirect object symbol for these participles, but I felt that the
presence of the leftward-jutting stub was the crucial detail to retain. While on
the topic of the indirect object, I will add that I think it is worthwhile to consider
including the indirect object on the baseline, with the upright divider slanting
from lower left to upper right, symbolizing motion in the direction of the indirect
object. For reasons too detailed to discuss here, I chose not to diagram in that
fashion.
III.5) The direct object symbol is used for complementary participles and infinitives,
even where the verb is not transitive (e.g. after δύναµαι). A good alternative
would be to place the complementary verbal’s stilt in the same slot as the verb,
with no upright divider between verb and complement.
III.6) The predicate noun/adjective symbol is used on the baseline immediately after
the verb for subject complements; the same symbol after an object indicates an
object complement. There is a predicate genitive that differs a little from the
usual predicate noun/adjective construction in that it has a genitive-case
relationship (usually possession) to the subject rather than a simple renaming or

attributive connection (e.g., αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν in Mat. 5:3).
For this predicate genitive I used the simple “predicate noun/adjective” symbol.
III.7) For the second accusative in the double accusative construction consisting of a
person and a thing (e.g. Mat. 21:24: ἐρωτήσω ὑµᾶς λόγον ἕνα), I used a symbol
that looks like a direct object symbol but has a closely spaced double upright
divider.
III.8) Sometimes it is difficult to decide whether to diagram an accusative and an

infinitive as the double accusative (described above) or as indirect discourse. The
main criteria are two. First, does the verb take the double accusative
construction with two nouns? If so, then the construction is diagrammed as such
even when the second noun is an infinitive. Second, does the person in the
accusative function more as the object of the verb or as the subject of the
infinitive? This criterion comes into play with παρακαλέω, where the person
seems to me very often to be as much the object of the verb as the subject of
the infinitive—if not more so. It does not seem quite right to read the
construction as, for example, Paul exhorting “that you do such-and-such,” which
seems to me to miss a certain focus on Paul’s exhorting you. (Note: participle
indirect discourse is different from infinitive indirect discourse in that the
infinitive is a verbal noun while the participle is a verbal adjective; therefore, the
infinitive can be used in the double accusative construction where the participle
cannot.)
III.9) The noun clause symbol (an upward moving stilt) is used for noun clauses that
are not direct or indirect quotations (see below regarding quotations). The
bottom of the stilt (the triangular portion) rests in the slot that the noun clause
fills, and the top of the stilt connects to the verb slot on the baseline of the noun
clause or to the left end of the conjunction symbol for a compound construction.
III.10) Quotations are a special form of noun clause. Most commonly they function
as the direct object of verbs such as “He said.” They can also function as the
subject; especially common is the passive γέγραπται with the quotation as its
subject. Short quotations can easily be diagrammed using the standard
convention for noun clauses: build the quotation on a stilt resting in the subject
or object slot as appropriate. But what about long quotations? Try diagramming
the whole Sermon on the Mount as the object of λέγων in Mat. 5:2! The obvious
thing to do is diagram the remainder of the sentence containing the verb of
speaking or writing as the object of its verb and then simply start a new diagram
at the first sentence break. This approach can be enhanced by using an “upside
down” stilt for quotations so that the reader’s progress through the passage is
not hindered by the sentence break. This approach also minimizes the vertical

distance between the noun slot to which the quotation connects and the
beginning clause of the quotation. One might be justified in using upward stilts
for quotations that do not extend beyond the sentence break and downward
stilts for those that do. However, occasionally it is not clear where the quotation
ends; e.g. in John 3, where does the record of Jesus’ words to Nicodemus end
and the evangelist’s voice resume? And it does seem more consistent always to
move the same direction with quotations, rather than sometimes moving one
direction and sometimes the other. So the policy I have followed is to use the
downward-moving stilt for all quotations of any length, whether direct or
indirect (after all, it is sometimes impossible to tell whether ὅτι should be
construed as introducing direct or indirect discourse).
III.11) The substantival infinitive symbol (an infinitive symbol resting atop an
upward-moving stilt) is used where the infinitive has a noun use and needs a
stilt. The most common such uses are subject, direct object (including the
complementary use after certain verbs such as δύναµαι) and indirect discourse;
also the use as an appositive is not terribly rare.
III.12) The appositive symbol is fairly straightforward in most cases: a simple equals
sign between single words (with their articles and modifiers) joined in
apposition. When larger units are joined in apposition, each is placed within the
“brackets” symbol, and the equals sign joins them.
III.13) Sometimes the text contains wording functioning as a verbal equals sign
(especially the phrase τοῦτ ἔστιν). In these cases the verbal expression
substitutes for the equals sign to establish the appositional connection.
III.14) I use several symbols for prepositional phrases, depending on details of the
construction. The standard prepositional phrase functioning as a modifier,
whether adjectival or adverbial, uses the symbol with the slanting upright
connecting to the head word and a vertical upright between the preposition and
its object. When the object of the preposition is a participle or an infinitive, the
symbol used is identical to the standard one except that the connecting upright
is vertical.
III.15) Sometimes prepositional phrases are introduced by an article signaling an

attributive or a substantive construction. Where to place that article is a
challenging question. Grassmick did a variety of things where this construction
appears in Colossians: 1:20; 1:23 (where his diagramming appears very weak to
me); 2:1; 3:2,5; 4:7,8,12,13,16. Where the articular prepositional phrase does
not modify some substantive, the question arises whether the article itself
carries a substantive function, modified by the prepositional phrase (which is

how Grassmick diagrams) or whether the article marks the prepositional phrase
as itself substantive. In my opinion, either approach is defensible for this
construction. But where the articular prepositional phrase modifies a noun (as in
Col. 3:5—τὰ µέλη τὰ ἐπὶ τῆς γῆς), it seems clear to me that the article should be
diagrammed along with the prepositional phrase as a single adjectival modifier.
Grassmick is able to make the prepositional phrase modify the article in that
passage only by supplying an elliptical µέλη in apposition to the explicit one,
which strikes me as a dubious approach. It seems much better to me in both
constructions simply to put the article in the noun slot (for the substantive
construction) or the adjective slot (for the attributive construction) and then
build the prepositional phrase on a stilt resting on that same slot. This approach
to the diagramming binds the article and the prepositional phrase into a noun or
adjective unit. Examples of the substantival construction in Colossians (to match
Grassmick) include 1:20, 2:1, 3:2, and 4:7,8,13,16; the adjectival construction
appears in 1:23, 3:5, and 4:12.
III.16) Material completing a preposition is diagrammed as the object of that

preposition, regardless of part of speech.
III.17) Substantival participles are diagrammed on stilts. The stilt is necessary where
such participles have objects, but many substantival participles lack further
baseline material. In those cases I would have preferred to place the participle
directly into its noun slot without the stilt, but some considerations regarding
consistent use of the diagramming symbols provided in the BibleWorks program
environment within which I developed these diagrams led me to use the stilts
consistently, whether necessary or not. A good example of an unnecessary stilt is
Mat. 5:4, where οἱ πενθοῦντες could simply rest in the subject slot without the
stilt.
III.18) For attributive and adverbial participles, the BibleWorks considerations

mentioned immediately above did not apply, and I used simple right-angle
modifier symbols, with additional baseline elements attached as appropriate.
Note that while the adverbial participle’s referent is usually the subject of the
governing clause, it is not at all uncommon, especially in more complex writing,
for the referent to be some other element of the governing clause. (This
assertion contradicts the view Martin Culy, expressed relatively recently, which I
consider completely unnecessary and unhelpful and therefore hope that it will
gain no lasting traction in the community of students of NT Greek.)
III.19) For the genitive absolute participle and the rare occurrences of the absolute in
the other cases, I use a modifier symbol with a dotted vertical segment to call
attention to the lack of an ordinary case relation to the governing clause.

III.20) Participles in indirect discourse are diagrammed on a stilt leading to a full
baseline on which the participle’s referent is diagrammed as the subject and the
participle is placed in the verb slot. In these constructions both the participle and
its referent together serve as the object of a verb of sensation, thought, or
communication. (Thus it is broader than the term discourse, which signifies
communication, suggests.) If one person hears another person speaking (ptcp.),
the object of the verb of hearing is not just the person. It is also the speaking.
The person and the action combine to express what is heard. Some cases are
challenging. For example, Jesus finds the disciples sleeping (εὑρίσκει αὐτοὺς
καθεύδοντας—Mat. 26:40). Is the participle indirect discourse (“sleeping” is part
of what He found)? Object complement (He found them to be sleeping)?
Adverbial (He found them while they were sleeping)? The first two appear to me
to be the best choices, and I would go with the first while recognizing the validity
of the second. (For further discussion, see the entry for εὑρίσκω in section IX.)
After all, if the construction had an adjective rather than a participle, I would go
with object complement (e.g. Acts 5:10—εὗρον αὐτὴν νεκράν), although
theoretically an elliptical participle or, more likely an infinitive, from εἰµί could be
supplied in order to get an indirect discourse construction.
III.21) The coordinating conjunction symbols are fairly straightforward. Some details
are discussed in a separate section on coordination that appears below. A
coordination symbol lacking the left-hand stub is used in cases where there is
nothing to the left of the coordinate series to which the series can connect. For
example, “Jesus spoke, and the crowds listened” would use this symbol to join
the two independent clauses. If there were an introductory conjunction or an
interjection such as “Behold, Jesus spoke, and the crowds listened,” then the
conjunction symbol with the stub jutting leftward would be used, to give a
connection point for the conjunction or interjection.
III.22) I use two symbols to connect relative pronouns to their antecedents: one a
line (“hingeable” in the middle) and one a curve. There is no difference in
meaning between the two; I use whatever shape allows the most efficient use of
space. One principle I do follow fairly rigidly: the relative pronoun should be to
the right of or below the antecedent, or both, whenever possible, and such
positioning is almost always possible. These positions more readily reflect
grammatical subordination than a position above or to the left would suggest.
III.23) A dotted vertical line is used to indicate pendent (hanging) constructions

regardless of the case of the hanging element (which is usually nominative). The
pendent element is diagrammed as appropriate and is then connected by the
dotted vertical line to the word marking its resumption in the grammatically
formed sentence. This construction is discussed in section VII.10 below.

III.24) Extenders. Sometimes the page simply lacks horizontal space for an extensive
construction, and one needs a way to position part of the diagram elsewhere on
the page than it would ordinarily be. Most of these cases involve modifiers,
which I diagram by beginning the vertical or angled portion of the symbol
beneath the head word and then, at a point that makes appropriate use of
available space, taking that line off at an angle (horizontal if at all possible) with a
dotted segment moving to the left or right as necessary to reach an available
portion of the page, then resuming the solid vertical or angled portion at its
original angle at a length that reaches the space which I want the horizontal part
of the symbol containing the diagrammed text to occupy. So these dotted line
segments serve to displace a modifier (or noun clause in some cases) symbol
from its expected location to some other portion of the page where space is
available. Occasionally this convention offsets a horizontal line such as a direct
object slot or an appositional construction, but I avoid such diagramming
whenever possible.
IV. Policies governing the selection of head words under which to diagram modifiers
IV.1) A modifier seeming to modify a whole idea rather than a single word or phrase
is construed with the head word of that idea. Thus, for example, a word that
seems to modify the whole predicate of a sentence, including verb and
complement, is construed with the verb.
IV.2) Prepositional phrases are construed as modifying the verb except in cases
where they clearly modify something else (usually a noun). For example, a
prepositional phrase embedded between article and noun is clearly attributive to
the noun. Also there are cases where the prepositional phrase coheres
conceptually much better with a noun or adjective than with the verb.
IV.3) Subordinate clauses almost always modify the verb. Sometimes a “where”
clause modifies a noun (e.g. Mat. 28:6), although such a construction could also
be diagrammed as a relative clause (as I did at Mat. 6:19-20, an inconsistency
that perhaps ought to be resolved).
IV.4) Occasionally an anarthrous participle could be construed as either attributive

to an anarthrous noun or as adverbial. Anarthrous participles are construed as
attributive only where the superiority of that connection is clear. Of course, an
anarthrous substantive is fairly common and is not generally confused with other
constructions (e.g. Mat. 3:3 βοῶντος).
IV.5) Καί in the sense “also” presents a challenge. Does it attach to the verb or to
some other portion of the sentence? If it attaches to a noun, what symbol should
be used? Is it really an adjective? Since καί in this sense indicates an additive

relationship, I always look for the parallel thought connection in the preceding
context. Which element of this sentence is being added to a parallel element of
the preceding context? If the same subject is “also” doing the action of a
different verb, then it is the verb that is being added, so I diagram καί as an
adverbial modifier to the verb. If another subject is doing the same action
someone else in the preceding context did, then I diagram καί as modifying the
noun.
IV.6) Negatives are often challenging. The negative always (or at least very nearly
always) precedes the word it negates, but not always immediately. I generally
construe a negative with the verb unless the context presents a compelling
reason to do otherwise. Many clauses place the negative near the beginning, and
the negative makes sense with either the verb or some other element located
closer to the negative. In general, I understand the early placement of the
negative as signaling the negation of the clause as a whole rather than the
negation of the specific sentence element that follows, and therefore I diagram
the negative as modifying the verb. An exception to what I am describing here is
when the negative is the very first word of a question, functioning to signal an
expected positive (οὐ) or negative (μή) answer. In these cases I diagram the
negative as an interjection, as described in section III.3.
V. Policies governing selection of the points at which the diagramming symbols

connect
V.1) Any kind of modifier to a coordinate series connects to the stub of the
coordinating conjunction symbol, not to the symbol to which the conjunction
connects.
V.2) Occasionally a single verb with a compound complement (direct object or

predicate noun/adjective) has separate modifiers associated with each
complement, such as “He put the paper in the drawer and the pencil on the
desk.” One approach would be to diagram so that there are two coordinate
verbs, one of which is elliptical. This approach provides two separate verbs to
accept the separate modifiers. The approach I follow is to diagram just one verb
and then to attach the coordinating conjunction symbol to the right end of the
verb slot. The complement symbols then attach to the end of each shelf of the
conjunction, which is expanded far enough to the right to allow space to connect
each adverbial modifier to its conjunction shelf to the left of the complement
symbol. The same kind of approach can be taken on the left end of the baseline
if there are separate modifiers to the verb associated with different subjects. I
did not find this latter construction to be at all common.

V.3) A special problem arises where one expression modifies coordinate verbs that
have separate subjects, if either verb also has a complement. In such a
construction, the verbs share no point in the diagram at which a modifier can be
connected. The least of the evils seems to me to connect the modifier to the left
stub of the coordinating conjunction joining the coordinate clauses. The
weakness of this approach is that it makes the modifier appear to modify the
subjects rather than the verbs. I do not recall, though, any places where the
subjects of coordinate verbs actually do share a modifier. So that construction
should be understood as indicating that the modifier modifies the clauses as
wholes, which implies that they primarily modify the key word of each clause,
the verb. An alternative approach that would work well with a short modifier
would be to simply diagram it with each verb: as an explicit expression modifying
the first verb and as an elliptical expression with the remaining verbs. In the case
of a long modifier, though, such as an extended purpose clause, this approach is
unworkable. One other alternative would be to diagram the modifier beneath
the last of the verbs that it modifies, and then connect it with additional lines to
the other verb(s) in the series. This approach would likely involve the weakness
of drawing lines on top of other words and diagramming symbols, which could
render the diagram a little messy. But at least it would connect the modifier
directly with the verbs. I opted, though, to avoid the messiness.
V.4) Introductory words such as conjunctions and interjections connect to the left
end of the baseline.
V.5) Introductory conjunctions and interjections or vocatives may be stacked

vertically, with the conjunction on top and any interjections or vocatives
connected on their left end to the conjunction’s dotted vertical line that
descends to the left end of the baseline.
V.6) Occasionally an interjection or vocative will appear as the last word of a

sentence. In that case, it may be connected either at the right end of the
baseline or at the right end of the last word of the sentence, whichever location
gives the strongest appearance of finality. The interjection or vocative would
appear above and to the right of that final word, with a vertical dotted line
connecting the left end of the interjection/vocative’s slot to the right end of the
final word’s slot.
V.7) Noun clauses built on a stilt have the stilt connected to the verb slot of the noun
clause’s baseline. If the clause contains compound verbs, the stilt connects to
the verb slot of the baseline, not one of the branches of the coordinating
conjunction. A coordinate series of noun clauses introduced with a single
conjunction or with no conjunction has the stilt connected to the left stub of the

coordinating conjunction symbol that joins the clauses. The stilt connects at the
left end of the stub, unless an introductory conjunction or interjection needs to
connect there, in which case I lengthen the stub enough to allow space for the
stilt to connect to the middle of the stub rather than on the endpoint. If the
layout of the diagram can be improved by doing so, I connect the stilt to the end
of the stub and the conjunction or interjection to the middle. In general, the first
approach seems to work better with noun clauses above the baseline and the
second with quotations placed below the baseline.
V.8) Where a noun clause or an infinitive phrase stands in apposition to a noun, the
stilt for that clause or phrase rests on a horizontal line which is then connected
to the head word with the appositive symbol (the equals sign).
V.9) When an appositive attaches to the subject of a clause, an introductory

conjunction or interjection is diagrammed so that it, the left end of the subject
line, and the right end of the appositive symbol form a three-way intersection.
V.10) Multiple modifiers to a single element are generally placed side-by-side, with
the slot for that element elongated as much as necessary to allow this
placement. In some diagrams more vertical than horizontal space is available, or
there are simply too many modifiers or they are too long to arrange them side-
by-side. In such cases the modifiers are placed in a vertical stack, with each
successive modifier connected to the lower left corner of the one above it. A
modifier connected to the lower left corner of another modifier is deemed to
modify not the modifier to whose corner it connects but the first slot above it
with which the connection point is not at the corner. Vertically stacked modifiers
must have their upright connectors at the same angle. This does not mean that
the angle of the connection for a particular kind of modifier can be varied; rather
it limits the kind of modifiers that can be stacked. Differently angled (sets of)
modifiers must connect to their head word’s slot side-by-side. Of course
extenders may be used as necessary (see section III.24.). Whenever possible, the
order of occurrence within the text is preserved on the diagram, moving either
left to right or top to bottom. The indirect object symbol presents a special
problem in that it does not allow connection of another modifier at its lower left
corner, with its leftward projection of the horizontal line. Therefore it must
appear at the bottom of any vertical stack to which it belongs, regardless of its
position in the text.
V.11) A conjunction introducing a compound sentence, especially a coordinating

conjunction, is generally taken as introducing all the independent clauses, not
just the first one. The introductory conjunction, then, connects to the left end of
the stub of the coordinating conjunction symbol joining the clauses (unless the

clauses share a single subject, in which case the conjunction connects, as usual,
at the left end of the subject slot). Occasionally a subordinating conjunction
seems to introduce only the first of a series of coordinate clauses. In that case,
the conjunction symbol used to join the first clause to the others is a “zig-zag”-
shaped symbol that consists of a dotted vertical coming down to the left end of a
solid horizontal that takes the conjunction, with another dotted vertical
descending from the right end of that horizontal. I found it necessary to use this
symbol very few times, though its use would be defensible much more often.
VI. Policies governing the diagramming of ellipsis
Language in general is highly elliptical, and Greek is certainly no exception. A policy

requiring the supply of every possible ellipsis would entail a great deal of additional
diagramming and much guesswork about cases where more than one possibility,
even with the same meaning, presents itself. Take, for example, just the question of
the subjects of verbs. Since Greek verbs are inflected for person and number, the
subject may often be omitted. A policy requiring every subject to be indicated
explicitly might be helpful in many or most cases. But exactly what subject should be
supplied? Should it simply be the appropriate personal pronoun, or should it be the
noun to which that pronoun refers? What if a plural pronoun refers to a long
coordinate series such as “the chief priests and scribes and Pharisees”? Must that
whole series be supplied throughout a pericope for every verb of which they are the
subject? This policy would not only require much tedious work but also introduce
substantial space inefficiencies. So it seems to me that anything gained by a policy
requiring all ellipses to be supplied would be greatly outweighed by the difficulties
introduced. The policy I follow is to supply ellipsis rather minimally, and generally
with placeholders consisting of the capital letter X in parentheses rather than with
explicit Greek words. Where the identity of the elliptical element is not easily
inferred from the context and where there is little doubt about what it should be, I
do supply Greek words in parentheses. Note that parentheses in the diagrams
always indicate ellipsis; parentheses within the text itself are considered
punctuation marks and are omitted from the diagrams (the square brackets, which
are a text-critical indication rather than a discourse-flow indicator, are retained; cf.
section II.3).
VI.1) Unexpressed subjects are always indicated by (X), the precise identification of
the subject left to the reader.
VI.2) Unexpressed linking verbs are generally indicated by (X), though at times I do
supply them.

VI.3) I also use ellipsis when necessary to construe a single modifier with more than
one head. Wherever a diagram can be drawn so that the elements described by
a particular modifier share a common point at which the modifier can be
connected (which is always the stub of a coordinating conjunction symbol), I
diagram the modifier once and connect it there. Where it is not possible to draw
the diagram so, I diagram the modifier with the first item in the series and then
supply it as an ellipsis with the others. This is different from the other uses of
ellipsis described above; in those cases words necessary for complete
grammatical expression are actually unexpressed in the text. In this situation the
grammar is complete; I use the ellipsis only to indicate that the words I am
placing in the diagram at a particular point do not actually occur in the Greek
text. The potential point of confusion is the fact that they actually do occur in the
text; they just do not occur in the text separately for each time they appear in
the diagram.
VI.4) Clauses introduced by ὡς and lacking a verb are discussed at length in section
VII.9.
VII. Policies governing the diagramming of specific grammatical constructions
VII.1) Substantive adjectives are treated like nouns, as opposed to being

diagrammed as modifiers for an elliptical head word.
VII.2) It is not always easy to decide whether to construe nouns in the oblique cases
as direct objects or adverbs. The guiding principle is whether verb is transitive,
that is, whether its action is of such a nature that it can be performed upon an
object rather than being self-contained. The question is often clouded by the
nature of the English verbs most commonly used to translate the Greek verb. For
example, is διακονέω transitive (“serve,” an action that takes an object) or
intransitive (“minister,” which is self-contained)? Does the dative case after
διακονέω name the one who is served or the one in whose interests someone
ministers? This is not an easy question to answer, at least not for me. My policy
has been to ask first whether the verb is transitive or intransitive. Often BDAG
specifically tags verbs as transitive or intransitive, which is of course very helpful,
and I generally follow their guidance. But when the matter is murky, if the direct
object seems reasonably defensible, then I diagram a direct object. So in the case
of διακονέω I diagram the dative as the object. Verbs with prepositional prefixes
introduce the additional issue of whether the noun relates most closely to the
verb stem or to the preposition. Where the noun seems to provide the object of
the prepositional prefix (though not necessarily in the case normally governed by
that preposition) but not the verb stem, I consider the noun adverbial.

VII.3) A parenthetical clause may be diagrammed as a subordinate clause with
“(paren)” supplied as the conjunction on the subordinate clause symbol.
VII.4) An article accompanying an infinitive is never diagrammed in the infinitive slot,

since that slot is a verb slot and in no way can an article be considered as
belonging to a phrasal verb. The article with any infinitive used substantivally
goes into the noun slot (often the subject or direct object slot), and the infinitive
is raised on a stilt resting in that same slot, positioned after the article.
VII.5) One specific construction involving the articular infinitive is the infinitive used
in a prepositional phrase. Since the infinitive is a verbal noun, it can readily
function as the object of a preposition. The infinitive in a prepositional phrase,
therefore, is constructed with a right-angle prepositional phrase symbol
containing the preposition and the infinitive’s article in the preposition and
object slots respectively. The infinitive itself is raised on a stilt, and any subject,
complement, or modifiers are then attached to that baseline as usual. In the
relatively rare construction with πρὶν ἤ, the two-word phrase is treated as the
preposition. An alternative would be to diagram πρίν as an adverb, then attach
beneath it an adverbial infinitive with ἤ attached to the upright as a
subordinating conjunction.
VII.6) Another common construction with the articular infinitive uses the genitive
article. This construction has a variety of usages, the adverbial function being
most common and the explanatory function appearing often enough to deserve
mention. In keeping with the pattern described above, the article is diagrammed
on the symbol appropriate to the construction (a right-angle adverb being most
common), with the infinitive raised on a stilt resting to the right of the article. On
strict grammatical principles, one would expect this construction to indicate that
the infinitive is in the genitive case. Most instances may indeed be interpreted
so, but in a few cases, especially in Luke's writings, it seems that the construction
must be understood as a subject phrase even though it is in the genitive case.
Luke 17:1 is an example; if τοῦ τὰ σκάνδαλα µὴ ἐλθεῖν is not the subject, then
ἐστιν is left with no subject at all. If one is willing to accept such a construction as
valid, then the genitive infinitive phrase could perhaps be construed as
explanatory to ἀνένδεκτον in this verse. But in Acts 10:25 there is no suitable
word for the infinitive to explain, and the subject use seems the only one
possible. So it seems as though the genitive article with the infinitive has come
to be used sometimes as a marker of a substantival use of the infinitive without
necessarily specifying its case.

VII.7) Indirect discourse participles are sometimes difficult to distinguish from the
object/complement construction. This topic is discussed in section III.20. and
under εὑρίσκω in section IX.
VII.8) Relative pronouns have a dual nature that presents a diagramming challenge.
These pronouns agree with their antecedent in gender and number and often in
case. Because a relative pronoun generally introduces a clause that modifies the
antecedent, the natural instinct is to diagram the pronoun as attributive to its
antecedent. However, the relative pronoun also has a noun function within its
clause, and it is impossible to diagram a single word as simultaneously, for
example, attributive to a noun in one clause and direct object of a verb in
another. The solution to this dilemma is to diagram the relative pronoun
showing its grammatical function within the clause it introduces, not in relation
to the antecedent, and then show the attributive relationship of the whole
relative clause to its head word by connecting the relative pronoun back to its
antecedent with a dotted line or curve. The relative clause, then, floats
unconnected to the rest of the sentence except for that dotted line or curve.
Sometimes the antecedent is not expressed, in which case the slot where an
explicit antecedent would appear will be filled with (X). Occasionally a
prepositional phrase with a relative pronoun functions in place of a conjunction,
e.g. Rom. 5:12. In these cases, because I cannot find any antecedent for the
pronoun at all, either explicit or implicit, I diagram the prepositional phrase as a
phrasal conjunction. Although I am not at all certain that this approach is entirely
true to Greek idiom, no superior approach has yet occurred to me. Another
thorny construction involving the relative pronoun is that in which the pronoun
precedes its antecedent and seems to modify it, such as the English phrase “in
which case,” which appears earlier in this paragraph. As best I can determine,
the pronoun’s antecedent is the whole idea of the preceding clause, although
the pronoun is written in the gender and number of the noun it seems to modify
(e.g. δι᾽ ἣν αἰτίαν in 2Ti. 1:6,12; Tit. 1:13, and Heb. 2:11). Uncertain again about
which approach is really truest to the nature of the Greek, I diagram these
constructions with the relative pronoun as the object of the preposition,
followed by the noun set in apposition to the pronoun. Where possible, I then
connect the pronoun back to the verb of the clause to which it seems to refer.
The reason I diagram in this way rather than letting the noun be the object of the
preposition, modified by the relative pronoun, is that it seems to me that the
core of the phrase includes the relative pronoun and that the noun is added for
clarification. This makes the pronoun the head word and the noun its expansion.
I am open to suggestions for improvement on these difficult constructions
involving the relative pronoun.

VII.9) Constructions where ὡς introduces a verbless phrase present special issues.
“Be wise as serpents and harmless as doves” is straightforward: the full
expression is “Be wise as serpents (are wise) and harmless as doves (are
harmless).” The only diagramming decision to be made is whether to supply the
predicate along with the elliptical linking verbs (in the interest of compactness, I
do not). But the first part of the same verse (Mat. 10:16) is more problematic: “I
send you as sheep among wolves” could be expanded “I send you as (I would
send) sheep among wolves” (πρόβατα accusative, direct object) or “I send you as
(though you were) sheep among wolves” (πρόβατα predicate nominative) which
could be condensed with an accusative participle to “I send you as (being) sheep
among wolves” (πρόβατα predicate accusative). Parallel constructions involving
masculine or feminine nouns (where the case of the noun is unambiguous)
pretty well eliminate the second option by regularly using the accusative case
(e.g. Mat. 3:16). In general, I construe a nominative after ὡς as the subject of the
elliptical verb and the other cases as complements after elliptical participles of
εἰµί.
VII.10) Hanging (pendent) constructions—usually but not always in the nominative.

The hanging element is diagrammed on a horizontal line which is then connected
with the resumptive element in the main clause with a vertical dotted line (even
if the pendent element is in another case). An example of such a construction in
English would be, “That boy, I saw him in the park yesterday.” Boy would be
diagrammed on a horizontal line, above the baseline, with the vertical dotted
line joining it to him in the direct object slot of the baseline.
VII.11) The preposition εἰς is sometimes used reflecting the Semitic idiom where l
introduces the predicate after a linking verb. I diagram these constructions with
the εἰς phrase on an inline prepositional phrase symbol connected to the end of
the baseline after the linking verb and slanted predicate divider. A good
alternative (actually better in some ways, I would say) would be to raise the
prepositional phrase on a stilt resting in the predicate noun/adjective slot. The
main reason behind my policy for this construction is simply to make it stand out
as unusual. To the objection that the vertical divider within the prepositional
phrase might be mistaken as indicating the direct object of the verb, I would
reply that the linking verb and the slanted predicate divider prevent this
misunderstanding well enough.
VII.12) Noun clauses are most commonly introduced by the conjunctions ὅτι and ἵνα.
Occasionally, however, other words such as εἰ, ὡς and πῶς may function in this
way and are diagrammed accordingly.

VII.13) A common Semitic construction that seems clearly to have found its way into
Biblical Greek is a head noun followed by two genitives, the first of which
expresses something like a quality and the second of which is a personal
pronoun. An example is Col. 1:13, εἰς τὴν βασιλείαν τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ,
where the meaning is clearly “the kingdom of his beloved son” rather than “the
kingdom of the son of his love.” I am quite ready to see this construction in
passages where it is debatable, such as Luke 1:44, ἡ φωνὴ τοῦ ἀσπασµοῦ σου
and Luke 1:51, διανοίᾳ καρδίας αὐτῶν. I diagram these passages to reflect the
meaning that I consider most likely, often with a passage note to acknowledge
the alternative.
VII.14) The cognate accusative is diagrammed as either a direct object or an adverb,

depending on its relationship to the action of the verb. In Mat. 6:19 (µὴ
θησαυρίζετε ὑµῖν θησαυρούς) it is direct object; in Luke 2:9 (ἐφοβήθησαν φόβον
µέγαν) it is adverbial.
VII.15) It is my understanding that first- and second-person verbs as well as third-

person verbs may have explicit subjects in the nominative case. Thus in Eph. 4:13
(µέχρι καταντήσωµεν οἱ πάντες), I diagram οἱ πάντες as the subject. It seems to
me that the view that only third-person verbs can have explicit subjects is a
matter of English grammar and not Greek.
VII.16) I diagram the periphrastic construction with the linking verb and the
participle together as a phrasal verb in the verb slot. I always put the linking verb
first, regardless of the order of the elements in the sentence.
VII.17) Modifiers to the noun concept of a substantive participle are diagrammed

beneath the noun slot on which the substantive stilt rests. Modifiers to the verb
concept of a substantive participle are diagrammed beneath the participle itself.
The article of a substantive participle is placed on the substantive participle
symbol right along with the participle. (This differs from the practice with
articular infinitives, where the article goes in the noun slot rather than on the
line with the infinitive. The basis for the difference is the fact that the double
vertical line on the infinitive symbol identifies the infinitive’s slot as a verb slot,
and an article has no place there. An accusative of general reference could be
connected to the left of the infinitive, and the article would look exceedingly
strange in the verb slot of a baseline. No such issue arises with the substantive
participle, so I diagram the article and the participle together.)
VII.18) Sometimes an “extra” article is written along with a genitive noun, indicating
a substantival or attributive function of that noun. Gal. 5:24 (οἱ τοῦ Χριστοῦ) is
an example of the former; Gal. 2:20 (πίστει...τῇ τοῦ υἱοῦ τοῦ θεοῦ) of the latter.

For the attributive construction, I place the extra article right along with the
genitive noun on a single adjective symbol. For the substantival construction,
though, the article is pronominal and the genitive noun has a genitive-case
relationship to it. So I diagram the article in the appropriate noun slot and the
genitive as an adjectival modifier to it.
VII.19) Sometimes it is difficult to decide which of two nominatives (or, where the
verb is an infinitive, which of two accusatives) is the subject and which is the
predicate. Of course there are patterns of article usage that often decide the
case. But where the placement of any articles leaves the question open, I am
generally able to resolve the matter (to my own satisfaction, at least) by asking
which of the two nominatives refers to the topic under discussion and which
presents the new information in the form of a statement or question about that
topic. The former, of course, is then construed as subject and the latter as
predicate. Wallace's grammar outlines additional grammatical considerations
that generally lead to the same conclusion. Where the two approaches
clearly lead to different conclusions, the approach reflecting the definitions
of subject and predicate seems to me to carry more weight than Wallace's
approach that discriminates on the basis of parts of speech and grammatical
mechanics. Where the definitional approach does not seem to yield a clear
conclusion, though, one does well to apply Wallace's scheme.
VII.20) Predicate nouns and adjectives most commonly complete the linking verbs
εἰµί, γίνοµαι, and ὑπάρχω. However, many other verbs can be construed with
predicate adjectives or predicate nouns. Any word in the predicate of a sentence
that agrees with the subject in case could potentially be construed as predicate
noun or adjective. The question is whether its main function is to rename or
describe the subject, providing a key component of the clause’s assertion or
question about the subject. Thus in Rev. 16:15 (ἵνα µὴ γυµνὸς περιπατῇ, “lest he
should walk naked”), γυµνός is best construed as predicate adjective. One way to
discern these more unusual uses of the predicate noun or adjective is to replace
the clause’s verb with a linking verb. If the sense of the sentence does not
greatly change and the noun or adjective in question would supply the
complement for the linking verb, then almost certainly the predicate noun or
adjective use is best.
VII.21) Sometimes it is difficult to decide which of two adjectival words functions as

the substantive and which as the attributive. The method by which I answer such
questions is to ask this: can I discern that one of the words would better stand
alone as the key idea with the other providing a more incidental description? The
word whose omission would least damage the thought of the passage is the
attributive; the more necessary word is the substantive.

VII.22) A construction not entirely foreign to Greek but whose frequency in the NT
seems to reflect Semitic influence is the statement of possession in the form “X
is to Y,” using a linking verb with Y in the dative case to convey the idea that “Y
has X.” Thus in Luke 1:7, οὐκ ἦν αὐτοῖς τέκνον means “They did not have a child.”
I diagram this construction with the dative case on an adverb symbol modifying
the linking verb. Incidentally, even English uses this construction where what is
“possessed” is a quality: “There is a certain beauty to that picture” means “That
picture has a certain beauty.”
VII.23) Passive verbs can take objects. A verb whose active voice can take a double
accusative construction, when shifted to the passive, is generally written with
the person as the subject and the thing as a retained object. The idea is that the
verb even in the passive voice continues to have two recipients of its action: one
is the subject and the other is this retained object. A retained object is
diagrammed on a direct object symbol, like an ordinary direct object. In my
opinion a passive verb may also have an indirect object. If the nature of the
verb’s action would justify an indirect object in an active-voice construction,
nothing about its use in the passive voice changes the appropriateness of the
indirect object.
VII.24) The emphatic double negative οὐ µή is diagrammed as an adverbial unit.
VII.25) There is a Semitic construction expressing the partitive idea with a simple
prepositional phrase using ἐκ or ἀπό (e.g., Mat. 23:34 ἐξ αὐτῶν ἀποκτενεῖτε,
“[Some] of them you will kill”). One could justifiably diagram this construction
with the substantival prepositional phrase symbol, but I opted to supply an
elliptical head word for the prepositional phrase to modify.
VII.26) There is a Semitic construction expressing an oath using the conditional

particle "if." For example, in Mark 8:12, Jesus says, ἀµὴν λέγω ὑµῖν, εἰ δοθήσεται
τῇ γενεᾷ ταύτῃ σηµεῖον ("Truly I say to you, no sign will be given to this
generation"). The meaning is something like, "Truly I say to you, [God is not God]
if a sign will be given to this generation." I diagram this construction by supplying
an elliptical main clause with no subject or verb expressed, so that the clause
introduced by εἰ can be diagrammed as subordinate.
VIII. Policies governing the diagramming of various kinds of coordination
The symbols used to diagram coordination present the need for some special
considerations. There are four such symbols, which I will distinguish based on the
location of the stub that connects it to the slot whose contents the conjunction
divides into a series: one with the connecting stub on the left end of the symbol, on
with it on the right, one with it on both ends, and one with no stub at all. I will refer

to these respectively as “left-stub series,” “right-stub series,” “double-stub series,”
and “no-stub series.”
VIII.1) The left-stub series is by far the most frequently used.
VIII.2) The right-stub series is used primarily where a series of subjects shares a
single verb and there is no introductory conjunction or interjection.
VIII.3) I use the no-stub series for coordination where a left-stub series is needed but
there is nothing further left in the diagram to which to connect it. For example, a
sentence having two or more independent clauses and lacking an introductory
conjunction or interjection uses the no-stub series.
VIII.4) Some situations require a double-stub series. For example, a sentence may
contain a pair of subject/verb combinations that share a single object and a
single introductory conjunction.
VIII.5) Sometimes a pair of conjunctions or other words combines to express

coordination. Examples include but are not limited to “both…and,” “either…or”
and “neither…nor.” I show that these words work together by stacking them
vertically in the conjunction area along the dotted line of the coordinating
conjunction symbol. I use this approach for variations on “not…but” as well, even
though the negative is not a conjunction and doing so loses the connection
between “not” and the specific word within its clause that it negates. For “not
only…but also” I diagram all four words in two pairs: “not only” on top and “but
also” on the bottom. Two constructions come to mind where I do not stack the
conjunctions like some others do. One is “(just) as…so (also),” and the other is
“if…then.” The reason I do not treat these as coordinate is that it seems clear to
me that there is actually a subordinate relationship of one to the other in each
case, the “just as” and “if” clauses being the subordinate ones. The “if…then”
combination does not appear so often in the Greek NT, which generally omits
the conjunction introducing the apodosis (the “then” clause).
VIII.6) At times a clause that coordinates with another on the grammatical level has
a subordinate relationship on the logical level. So, for example, Jesus tells the
prospective disciples, “Follow me, and I will make you fishers of men.” Even
grammatically speaking, the coordination is only partial, since the first verb is
imperative and the second is indicative. At some level of the exegetical process,
the interpreter must wrestle with the exact nature of the coordination in each
case: is the series truly coordinate, or is there some underlying logical
development? In this case it is easy to see that the second clause expresses the
outcome of the first. But sentence diagramming is one of the initial stages of the
exegetical process, and the aim is to account for the grammatical relationships,

not necessarily the semantic or logical relationships. So where coordinating
conjunctions are used, I diagram coordinate relationships, leaving further
refinement to later stages of the exegetical process.
VIII.7) Many passages contain coordinate series of three or more items, and in many
cases a clear pattern of what we might call subcoordination may be discerned.
So, for example, a coordinate series of four items might consist of two pairs of
items that cohere with one another more closely than they cohere with the
items in the other pair. An example I like to use is, “For supper we had steak and
potatoes and cake and ice cream.” Where such subdivision within a longer series
is evident, I generally reflect it by using more than one coordinating conjunction
symbol. The example above would use three left-stub series symbols: steak and
potatoes would be paired on one, cake and ice cream on one, and the third
would pair the two pairs and connect the whole series to the direct object slot of
the baseline. A good NT example of subsetted coordination is Luke 2:9, where
the first two clauses describe events external to the shepherds and the third
states their response. Where such subdivision cannot be made out clearly, or
where there seems to be more than one equally valid way to subdivide, I
generally diagram a single longer series, although I suppose I tend to err on the
side of diagramming the subcoordination that I see most clearly, even if the
scheme is perhaps debatable.
VIII.8) The conjunction καί, when followed by a few words that begin with ε, joins
itself to the following word much like some pairs of English words contract. The
most common of these is κἀγώ, which is the crasis (the Greek term for
contraction) of καί and ἐγώ. In these cases the two words must be split apart so
that καί can be diagrammed separately from the other word.
VIII.9) Another situation in which I divide words, although this one is not a case of
necessity, is where a negative that could be shown as part of a dual conjunction
is separated from the rest of the word in order to be diagrammed so. An
example would be the word οὐκέτι (Mark 10:8). Astute readers of the diagrams
may notice that I did not do this consistently (cf. 1Ti. 5:23); I confess this
weakness but doubt that I will have occasion to make corrections.
VIII.10) An apparently Semitic construction appears with some frequency, in which

an initial coordinating conjunction introduces a clause (often with ἐγένετο in the
sense, “and it happened”), and then a redundant καί appears before the clause
expressing the main action of the sentence. How I diagram the conjunctions
depends on the nature of the overall construction. Where the main action of the
sentence is a noun clause functioning as subject of ἐγένετο, I diagram the initial
conjunction as usual, connected to the left end of the baseline for ἐγένετο. I then

diagram the redundant καί as an introductory conjunction on the left end of the
subject clause baseline. Some instances of this construction are Mat. 9:10 and
Luke 5:1,12,17. Where the sentence’s main clause is not a noun clause, I do not
have two different baselines to work with. So I diagram the redundant
conjunctions side-by-side, on separate introductory conjunction symbols, with
the first at the left end of the baseline and the second just to the right of the
first. An example is Luke 7:12.
VIII.11) Sometimes a coordinate series of modifiers contains items that would call
for the connectors at different angles (e.g., “the true and living God” contains an
adjective and a participle modifying God). I follow a “pecking order” in which
verbs get precedence over verbals, which in turn get precedence over other
words. So in the example mentioned, the participle would take precedence over
the adjective and the connecting segment would be vertical. However, if there
are three or more items in the series, I allow a majority of lower-precedence
items to override a minority of higher-precedence items.
IX. Policies governing the diagramming of constructions involving specific words or

phrases, listed in alphabetical order
ἀνά. A passage note on the diagram for Mat. 20:9-10 discusses at some length the
diagramming of the distributive use of this preposition.
ἐὰν µή. I often diagram this expression as a single conjunction unit.
ἐγγύς. BDAG categorizes the word as either an adverb or a preposition with genitive
object. When used with a genitive, I diagram it as a preposition with the genitive
as its object. Some may prefer to construe ἐγγύς as an adverb modified by the
genitive.
εἰ. See section VII.26 for the Semitic construction where this conjunction introduces
an oath.
εἰ δὲ µὴ γέ. This conglomeration of particles is bit of a challenge to unpack, though it

turns out that each word is able to carry pretty much its normal function. δέ
coordinates the clause introduced by this phrase with something in the
preceding context. εἰ can be construed as introducing an elliptical subordinate
clause (conditional). µή modifies the verb of the elliptical clause, and the least
objectionable way to treat γέ seems to me take it as intensifying µή.
εἰ µή. I often diagram this expression as a single conjunction unit.
ἐπαισχύνοµαι. I construe the accusative as adverbial, not direct object.

εὑρίσκω. The verb is often completed by a substantive and a participle. It is difficult
to decide whether to take the construction as indirect discourse or as
object/complement. I distinguish the two on the following basis: if the participle
expresses an action, I diagram indirect discourse. If it expresses a state, I diagram
object/complement. An example of the former is Mat. 20:6 εὗρεν ἄλλους
ἑστῶτας; of the latter, Luke 7:10 εὗρον τὸν δοῦλον ὑγιαίνοντα. A few examples
remain ambiguous; for example Mat. 26:40 εὑρίσκει αὐτοὺς καθεύδοντας. Is
“sleeping” an action or a state? I opted for action and diagrammed indirect
discourse. See also section III.20.
ζηµιόω. BDAG appears to interpret the accusative case as accusative of reference

rather than direct object.
Ἰησοῦς Χριστός, Χριστὸς Ἰησοῦς. I diagram the expression as a single noun unit
rather than splitting it apart into two nouns in apposition. This is not because I
do not think apposition is inappropriate but is rather for the sake of saving
space. I did not feel that the appositional connection within this very common
designation for our Lord was important enough to warrant the space inefficiency
that would be required always to show it. Where κύριος is included, however, I
did diagram apposition between that noun and this expression.
ἵνα µή. I often diagram this expression as a single conjunction unit.
καλέω. In the passive the verb often takes a predicate noun or adjective; in the
active it sometimes takes an object/complement construction (e.g. Mat. 1:21
καλέσεις τὸ ὄνοµα αὐτοῦ Ἰησοῦν).
µή. See sections III.3 and VII.24. Also, this negative may be diagrammed as a
conjunction introducing a subordinate clause (expressing a negative purpose) or
even a noun clause in some contexts.
µηδείς. See the entry for οὐδείς below.
ὅ τι. This expression is several times to be understood as the neuter indefinite

relative from ὅστις (e.g., Mark 6:23, ὅ τι ἐάν µε αἰτήσῃς δώσω σοι). It is written
as two words in some editions (including NA28) to avoid confusion with the
conjunction ὅτι. I diagram it as though it were a single word, since it is no
different in function from the other forms of ὅστις, which are always written as
single words. Occasionally it may even be taken as interrogative, equivalent to τί
(e.g., Mark 9:11, 28; see BDAG, ὅστις, 4.b.).
οὐ. See sections III.3 and VII.24.

οὐδείς. When used with a noun or another expression that could be construed as
substantival, I generally construe οὐδείς as adjectival to the other term. It seems
to me that that other term carries the key idea while this word specifies a
quantity of zero. This is the opposite form of the same principle underlying the
comments on πᾶς below.
πᾶς. With adjectival words, I almost always, if not always, diagram the other word as
carrying the noun function and πᾶς as adjectival. The thinking is that the other
word carries the key idea and is therefore the head word, while πᾶς is subsidiary,
specifying a universal quantity of that idea. This is the opposite form of the same
principle underlying the comments on οὐδείς above. Another question worthy of
comment is whether πᾶς can take a genitive of the whole. Many phrases seem to
be open to that understanding, etc. πάντων ὑµῶν. Careful inquiry, though, will
discover that nominative, dative, or accusative πᾶς is never followed by a
genitive of the whole. Rather, the word that might have been a genitive of the
whole after a substantive πᾶς rather agrees with πᾶς in case (e.g., πάντας ὑµᾶς).
This means that the other word, not πᾶς, is carrying the function of the head
noun, and πᾶς is its attributive modifier therefore agreeing in gender, number
and case. So, no, πᾶς does not take a genitive of the whole and must therefore
be diagrammed, when used in phrases like this in the genitive, as modifying that
other word, not as modified by it. This makes it unlike indefinite τις, which often
has a genitive of the whole attached. To any who object to this inconsistency
(“Why should some take the partitive construction while all does not?), I would
say, simply, “Welcome to the world of language, where all is not always neat and
tidy!” The usage pattern is clear and consistent, regardless of what we might
wish the Greeks hand done in developing their language. English is no better.
Earlier in this document I used the phrases “on top” and “on the bottom” in
direct contrast. Why isn’t English consistent in its use of the article in this pair of
expressions? If we can omit the article from “on the top,” why can’t we omit it
from “on the bottom”? Like it or not, anything approaching perfect consistency
simply is not a property of human language, and the grammarian is obligated to
reckon with what is, not to try to make things be what he or she thinks they
should be. End of grammatical sermon!
ποιέω. The word sometimes appears with a complement consisting of a noun and an
infinitive. Luke 5:34 is a good example: µὴ δύνασθε τοὺς υἱοὺς τοῦ
νυµφῶνος...ποιῆσαι νηστεῦσαι; (“You cannot make the sons of the bridal
chamber to fast, can you?”). When one asks “make what?” in order to identify
the complement, it is clear that υἱούς is not the object of the verb. So the clause
cannot be diagrammed with υἱούς as object. The complement is the whole idea
that the sons of the bridal chamber fast. So the construction is indirect

discourse; this takes υἱούς out of the direct object slot and places it into the
accusative of general reference slot, consistently with its function as specifying
the one who does the fasting. So, even though “discourse” in no sense describes
the nature of the action of ποιέω, the construction does accurately reflect the
grammatical relationships among the various words. Of course there are other
complementary constructions with this verb, but the others are much more
straightforward and do not require comment here.
πρῶτος. The adjective often agrees with a substantive and yet seems clearly to
function adverbially (e.g. 1Ti. 2:13 Ἀδὰµ γὰρ πρῶτος ἐπλάσθη). I diagram it as an
adverb in such cases.
τίς (interrogative). This word sometimes functions as a relative pronoun and

therefore I diagram it as such where appropriate. See BDAG, τίς, 1.a.β.w.
τολµάω. I diagram the infinitive after this word in the direct object slot as its
complement.
Χριστὸς Ἰησοῦς, Ἰησοῦς Χριστός. See Ἰησοῦς Χριστός above.
ὡς. Policies for diagramming verbless clauses introduced by ὡς are discussed at

length above, section VII.9. Sometimes ὡς is used along with a word expressing
quantity to convey an idea of approximation; such uses may be diagrammed as
simple modifiers to the word expressing quantity. Occasionally the word is used
with an ordinary noun to express a similar idea of approximation. For example,
in Rev. 19:1 John writes ἤκουσα ὡς φωνὴν µεγάλην ὄχλου. Without ὡς the
statement would be straightforward: “I heard the sound of a great crowd”; ὡς
adds the idea of approximation that we would express in English using
“something like”: “I heard something like the sound of a great crowd.” This
construction could perhaps be diagrammed with an elliptical object modified
somehow by the ὡς phrase, but I opted simply to put ὡς right along with the
noun in the noun’s own slot (in this example the direct object slot). It seems to
me that the presence of ὡς does not change the essential function of the noun.
BDAG seems to be of the same mind; see ὡς, 2.c. A third alternative, which may
perhaps be better yet and which I may adopt at some future time is to mirror the
construction where ὡς modifies a quantity: simply diagram it as adjectival to the
noun.

Passage Notes for the BibleWorks
Greek New Testament
Sentence Diagrams
These notes are interspersed throughout the text as marginal document comments.
They are provided again in this separate appendix to facilitate efficient text searching.
John
Joh 1:3 ὃ γέγονεν — The words are construed by many versions as belonging to the
preceding sentence rather than the one following. I have diagrammed according to
the punctuation in NA28.
Joh 1:6 ὄνοµα αὐτῷ Ἰωάννης — The clause could alternatively be construed with αὐτῷ
adjectival to ὄνοµα and Ἰωάννης predicate nominative (“His name was John”). I have
diagrammed according to the Semitic construction, where the meaning would be
“The name John was to him,” or “He had the name John.”
Joh 1:9 ἐρχόµενον — The participle could alternatively be construed as periphrastic; less
probably as masculine accusative modifying ἄνθρωπον.
Joh 1:14 πλήρης — The adjective could alternatively be construed as feminine,
modifying the elliptical δόξα. It seems likely to me, however, that if John had in mind
for the adjective to modify δόξα, he would have written it in the accusative,
modifying the explicit δόξαν.
Joh 1:25 — The quotation could alternatively be construed as the object only of εἶπαν.
Joh 1:29 τῇ ἐπαύριον — The phrase could alternatively be construed as modifying both
verbs.
Joh 1:34 — The ὅτι clause could alternatively be construed as the object of both verbs.
Joh 1:41 µεθερµηνευόµενον — The participle could alternatively be construed as
periphrastic; I have diagrammed parallel to v. 38, where the periphrastic
construction is not possible.
Joh 1:51 ἀνεῳγότα — The participle could alternatively be construed as indirect
discourse.
Joh 2:6 ἀνὰ µετρητάς — On diagramming the distributive phrase, see the note on Mat
20:9.
Joh 2:9 γεγενηµένον — I have diagrammed the participle adverbially based on its
predicate position.

Joh 3:2 διδάσκαλος — The noun could alternatively be construed as a simple predicate
noun after ἐλήλυθας.
Joh 3:15 ἐν αὐτῷ — The prepositional phrase could alternatively be construed as
modifying the participle πιστεύων. For support for the diagram I have drawn, see
BDAG, πιστεύω, 2.a.ε.
Joh 4:7 πεῖν — The infinitive could alternatively be construed, after the Semitic fashion,
as direct object, or perhaps as adverbial to δός. The same possibilities are present in
vv. 9, 10, and 33.
Joh 4:9 πεῖν — See note on Joh 4:7.
Joh 4:10 πεῖν — See note on Joh 4:7.
Joh 4:33 φαγεῖν — See note on Joh 4:7.
Joh 4:47 — The clause introduced by γάρ could alternatively be construed as modifying
the main verbs.
Joh 5:5 ἔτη — The noun could alternatively be construed as adverbial to ἔχων. See
BDAG, ἔχω, 7.b.
Joh 5:6 χρόνον — The noun could alternatively be construed as adverbial to ἔχει. See
BDAG, ἔχω, 7.b.
Joh 5:19 τι — The easy construction one is inclined to look for would treat this word as a
relative pronoun. However, BDAG does not show that the indefinite pronoun (note
the enclitic form) can be used as a relative. One might be inclined to accent the word
as the interrogative pronoun, which can function as a relative, but the enclitic
accenting has a long history and is probably correct. Note A.T. Robertson’s
translation (in Word Pictures): “unless he sees the Father doing something.”
Joh 5:38 τὸν λόγον ... µένοντα — The words could alternatively be construed as indirect
discourse.
Joh 5:45 ἔστιν — The versions are divided over whether to take the verb as the copula
(“The one accusing you is Moses”) or as existential (“There is one who accuses you,
Moses”). The accent suggests that the editors of NA28 have the latter in mind (I
suspect that the order of words is also a factor), and I have diagrammed accordingly.
Joh 6:9 is a parallel construction (with only one nominative, though) where the
usage is pretty clearly existential.
Joh 6:14 ἰδόντες ὃ ἐποίησεν σηµεῖον — I find it attractive to understand the construction
to mean “having perceived what he did [as being] a sign.” This meaning would be
diagrammed with an elliptical direct object modified by the relative clause, followed
by σηµεῖον diagrammed as object complement. This meaning of ὁράω is given in
BDAG (ὁράω, 4.), and the anarthrous state of σηµεῖον fits nicely with an object

complement construction. I do not find any versions translating this way, however,
so I refrain from diagramming this way.
Joh 6:27 τὴν βρῶσιν — The noun (both occurrences) could alternatively be construed as
adverbial. I have construed it as direct object based on BDAG, ἐργάζοµαι, 2., which
says that the verb can be transitive and categorizes this passage as such.
Joh 6:27 ἥν — The relative pronoun could alternatively be construed with ζωήν as its
antecedent.
Joh 6:31 ἄρτον ἐκ τοῦ οὐρανοῦ ἔδωκεν αὐτοῖς φαγεῖν — The clause could alternatively
be construed after the Semitic idiom, in which ἄρτον would be the object of the
infinitive φαγεῖν, and the infinitive phrase would be the direct object of ἔδωκεν. See
also v. 52.
Joh 6:38 — The ὅτι clause could alternatively be construed as modifying both main
clauses. It seems to me, though, that the most intimate thought connection is with
just the second. Jesus’ coming to do the Father’s will and not his own seems better
to explain why he will not cast out those who come to him than why they will come
to him. The reason they come to him has already been implied: it is because the
Father wills it (He has given them to him). Since the Father wills them to come, and
since Jesus does the Father’s will rather than his own, he certainly will not turn them
away.
Joh 6:40 — The clause καὶ ἀναστήσω αὐτὸν ἐγὼ ἐν τῇ ἐσχάτῃ ἡµέρᾳ could alternatively
be construed as coordinate with the main clause of the sentence.
Joh 6:52 ἡµῖν δοῦναι τὴν σάρκα αὐτοῦ φαγεῖν — As in v. 31, the clause could
alternatively be construed after the Semitic idiom, in which σάρκα would be the
object of the infinitive φαγεῖν, and the infinitive phrase would be the direct object of
δοῦναι.
Joh 6:58 οὐ καθὼς ἔφαγον οἱ πατέρες — The expression presents some challenges. What
does οὐ negate? Just how does καθώς function? An alternative diagramming would
treat καθώς as a relative pronoun functioning as direct object of ἔφαγον. BDAG
almost seems to justify such a construction (see BDAG, καθώς, 1, where the word is
said to be capable of carrying the sense of ποῖος). Such a construction would have
the virtue of eliminating the elliptical ὁ ἄρτος ἐστίν clause and relative pronoun (ὅν),
but I would rather keep καθώς functioning as a conjunction, and the diagram as I
have drawn it is the only way I see to do that.
Joh 6:59 ἐν συναγωγῇ — The prepositional phrase could alternatively be construed as
modifying εἶπεν.
Joh 6:69 — The ὅτι clause could alternatively be construed as the object of both verbs.

Joh 7:22 διὰ τοῦτο — The phrase is difficult to construe. Taking it with the preceding
verse, modifying θαυµάζετε, yields the clearest sense, and one line of versions (ASV,
RSV, ESV) does so. Interestingly, NRSV, also in this line of versions, avoids the
problem by omitting the phrase entirely. Construing the phrase with verse 22 raises
the question whether it modifies only the first clause or both independent clauses. I
have diagrammed in keeping with the punctuation of NA28, showing the simplest
possible connection, with the first clause only.
Joh 7:23 ὅλον — The adjective could alternatively be construed as adverbial, modifying
ὑγιῆ: “completely healthy,” as many versions do. The superior thought connection
seems to me to be Jesus’ operation on the whole body compared to just the small
portion on which circumcision is performed. This reading highlights the argument
from the lesser to the greater: if the lesser good is lawful, is not the greater good at
least equally so? The “completely healthy” rendering does not highlight this thought
connection, because circumcision can hardly be thought to address a health issue
and make a man partly healthy. All the word ὅλον does on this reading is intensify
the idea of health; it does not signal the progress from lesser to greater. I do not
claim, though, that the “completely healthy” reading eliminates such a progression
of thought. The argument from lesser to greater at least implicitly present regardless
of how ὅλον is construed. My suggestion here is only that the understanding “the
whole man” allows the word ὅλον to be read in a way that highlights the nature of
the argumentation. The word order certainly makes this reading natural. The
“completely healthy” rendering would put ὅλον in a strikingly forward position,
seeming to require a very strong emphasis on “completely.” Such a strong emphasis
would imply a point of contrast with circumcision stressing that circumcision results
in only incomplete health, which has already been suggested to be a rather strange
conception.
Joh 7:24 τὴν δικαίαν κρίσιν — The cognate accusative phrase could alternatively be
construed as adverbial to κρίνετε.
Joh 7:28 ἐν τῷ ἱερῷ — The prepositional phrase could alternatively be construed as
modifying ἔκραξεν.
Joh 7:53 ἕκαστος — Those who would quibble over a singular subject used with a plural
verb might choose to diagram a nominative absolute construction, supplying the
participle (πορευόµενος). I interpret BDAG, ἕκαστος, b. “The sg. is used w. pron. or
verbs in the pl.” to justify diagramming the singular of this particular word, which
implies a plurality of individuals, as subject of a plural verb.
Joh 8:6 κατηγορεῖν — On the infinitive as object after ἔχω, see BDAG, ἔχω, 5.
Joh 8:7 ἐρωτῶντες — An alternative construction would read the participle as adverbial.
Joh 8:8 πάλιν — The adverb could alternatively be construed as modifying ἔγραφεν.

Joh 8:25 — The last clause of verse 25 is difficult. See Robertson’s Word Pictures for a
succinct summary. Following the strong majority of the versions, I have diagrammed
the clause as affirmative rather than following NA28’s interrogative punctuation.
Joh 8:26 — An alternative construction would take the infinitives as the object of ἔχω,
and πολλά as the object of the infinitives. This is in keeping with BDAG, ἔχω, 5. The
meaning would be something like, “I am in a position to say and judge many things
concerning you....” I am attracted to this construction, but I diagram in deference to
the versions.
Joh 8:36 ὄντως — The adverb could alternatively be construed as modifying the verb.
Joh 8:38 οὖν — On οὖν used to signal coordination, see BDAG, οὖν, 2. Section 2.c. seems
to apply to this passage, yielding the meaning, “I speak the things which I have seen
alongside the Father; you also, in turn, do the things you have heard from your
father.” There are a variety of questions about the text and the syntax; the NET Bible
notes are helpful, though I have adopted an understanding of the passage different
from theirs. The major reason they do not take τοῦ πατρός as referring to the devil is
the absence of the pronoun ὑµῶν. In support of my position (which agrees with
many versions), I would point out that the pronoun is also missing at the beginning
of verse 44, where the reference is explicitly to the devil rather than to God the
Father. The pronominal article is sufficient to imply the possessive when the context
is clear. I admit that the context in verse 38 is not nearly so clear as that in verse 44,
but I do believe that it is clear enough and that the insertion of ὑµῶν (assuming that
it is not original) was intended only to remove any doubt. Surely the meaning
suggested above yields a more coherent development of thought than that of the
NET Bible (along with some other versions).
Joh 8:49 — It is difficult to decide how to subgroup the coordinate clauses. The second
clause shares the idea of honor with the third, but it shares the subject of the first. It
seems to me that the primary two-fold division is not between the pair of clauses
referring to honor and the one that does not but rather the pair of clauses with
Jesus as subject (ἐγώ) and the one with the Jews as subject (ὑµεῖς).
Joh 8:54-55 — The situation in verses 54-55 is similar to verse 49: a coordinate series of
three clauses has a middle clause that could be paired with either the first, with
which it shares the subject ὑµεῖς, or the third, with which it shares the verb “to
know.” As in verse 49, I have preferred the subgrouping that highlights the contrast
between Jesus and the Jews as the subjects of the respective verbs.
Joh 9:39 — The compound ἵνα clause could alternatively be construed as a purpose
clause modifying ἦλθον. The meaning I have in mind is that the clauses introduced
by ἵνα define what the judgment is. The construction I diagrammed does not
eliminate the idea of purpose from the verse, since εἰς in this context clearly

indicates purpose. The adverbial construction, on the other hand, would not
necessarily eliminate the idea that the ἵνα clauses define what the judgment is, since
both purpose expressions could be taken as saying the same thing, the second one
with greater specificity than the first. So either approach to the grammar can yield
essentially the same exegesis.
Joh 9:41 νῦν — It is tempting to read the word as a subordinating conjunction with a
causal or explanatory force, as many translations do, rendering it “since” or “now
that.” However, I do not recall ever having seen the word used this way elsewhere,
and I do not find such a sense indicated in BDAG.
Joh 10:8 πάντες — The adjective could alternatively be construed as the subject of εἰσιν.
Joh 10:12 οὗ — The construction is challenging in that there are two possessive words:
this relative pronoun and the adjective ἴδια. I have diagrammed the understanding
reflected in the versions, which merge the two into one possessive idea comprising
the predicate after οὐκ ἔστιν. An alternative construction would construe the
pronoun as modifying πρόβατα: “Whose sheep are not his own.” “Whose sheep”
would have the sense of a flock or portion of a flock that the hired hand has been
charged to look after; ἴδια would have a more intimate sense of ownership of or
ultimate responsibility for the sheep. If I understand the ways of the ancient world
on this point, the shepherd most often would not be the owner of the sheep, but he
would be a member of the owner’s household and would derive his living from the
flock itself, as Jacob did when shepherding Laban’s flock. For practical purposes, he
had no existence independently of the owner’s approval of his work and provision
for him. A hired hand, however, had a very loose relationship with the household
and derived no inherent benefit from the flock’s welfare. It is easy for the hired hand
to lose a job if necessary to save his limbs or life. But the sheep are the shepherd’s
life, so he will defend theirs with his. So the hired hand may have sheep in a loosely
possessive sense (οὗ) while not being able to call them ἴδια. I am attracted to this
understanding, “Whose sheep are not his own,” but I defer to the versions. 2Pe
3:3,16 and possibly Act 24:23 can be cited in support of the versions’ construing
ἴδιος and a genitive together as a single possessive idea. The distance between the
two words in this verse can be explained in terms of the necessity of the relative
pronoun’s being placed early and the naturalness of the end position of ἴδια. On the
other hand, though, the word order also very naturally produces “Whose sheep are
not his own.”
Joh 10:21 ταῦτα τὰ ῥήµατα οὐκ ἔστιν δαιµονιζοµένου — An alternative construction
would take ταῦτα as subject, τὰ ῥήµατα as predicate noun, and δαιµονιζοµένου as
genitive modifier to ῥήµατα. The basis for my diagramming is a sense that ταῦτα τὰ
ῥήµατα preceding the verb reads most naturally as a single word group constituting
the subject phrase.

Joh 10:29 ὁ πατήρ µου ὃ δέδωκέν µοι πάντων µεῖζόν ἐστιν — The meaning of this text,
with the neuter pronoun and adjective, can only be, “That which my father has given
to me is greater than all.” Hence the diagramming. However, most translators have
not followed the editors of the text here and have preferred the majority reading,
which has the pronoun and adjective in the masculine. In that reading, πατήρ would
be the subject of ἐστιν, and ὅς would be the subject of δέδωκεν.
Joh 11:6 ἐν — The preposition could alternatively be construed as governing τόπῳ.
Joh 11:17 ἡµέρας — The accusative could alternatively be construed as adverbial to
ἔχοντα, which would then have the meaning given in BDAG, ἔχω, 10.b, “to be.”
Joh 11:18 ὡς — For support for taking ὡς as indicating approximation in this
construction, compare Joh 21.8, which BDAG (ὡς, 6.) treats as I am doing here.
Joh 11:22 καὶ νῦν — The expression could alternatively be construed as modifying
δώσει, as KJV and NIV construe it.
Joh 11:24 ἐν τῇ ἐσχάτῃ ἡµέρᾳ — The prepositional phrase could alternatively be
construed as modifying ἀναστάσει.
Joh 11:37 οὗτος ὁ ἀνοίξας — Two alternative constructions are possible: ὁ ἀνοίξας as
subject with οὗτος as its modifier, or οὗτος as subject with the participle construed
as a substantive standing in apposition to it.
Joh 11:44 δεδεµένος — The participle could alternatively be construed as adverbial to
ἐξῆλθεν.
Joh 11:52 οὐχ...µόνον ἀλλ᾽...καί — The expressions could be construed as phrases
constituting the paired conjunction: “not only...but also” (see the Diagramming
Policies document, section VIII. 5). I have diagrammed as I did based on the word
order, which seems to highlight the contrasting focal points of the nation and the
scattered children. µόνον, however, cannot be construed as a simple modifier to
ἔθνους because of the case disagreement, so it seems best to take it as modifying
the whole prepositional phrase. In all, a rather thorny diagramming situation. Cf. Joh
12:9 for exactly the same construction.
Joh 11:53 — The ἵνα clause could alternatively be construed as a purpose clause
modifying ἐβουλεύσαντο.
Joh 11:57 — The ὅπως clause could alternatively be construed as modifying µηνύσῃ.
Joh 12:3 πολυτίµου — The two-termination adjective (πολύτιµος, ον) could be parsed as
feminine, modifying νάρδου. I have taken it as neuter, modifying µύρου, as the
majority of versions seem to construe it.
Joh 12:7 — One could ignore the comma after αὐτήν and diagram the ἵνα clause as a
second accusative after ἄφες.

Joh 12:9 οὐ...µόνον ἀλλ᾽...καί — See note on Joh 11:52, where the same construction
occurs.
Joh 12:21 οὖν — This conjunction, within a sentence, would ordinarily be taken as
subordinating, but in this context the thought connection seems clearly coordinate.
Joh 12:38 ὁ βραχίων — The noun could alternatively be construed as a pendent
nominative.
Joh 12:46 φῶς — The noun could alternatively be construed as predicate after an
elliptical participle of εἰµί (ὤν) modifying the verb.
Joh 12:49 πατήρ — The noun could alternatively be construed as a pendent nominative,
in which case αὐτός would be the subject of the clause.
Joh 13:1 πρὸ τῆς ἑορτῆς — The prepositional phrase could alternatively be construed as
modifying ἠγάπησεν.
Joh 13:2 Ἰούδας — The versions seem to follow the textual variant reading Ἰούδα,
genitive case. Ἰούδας is unambiguously nominative and can be construed only as
subject of παραδοῖ.
Joh 13:2 Ἰσκαριώτου — Many versions construe the noun as renaming Ἰούδας,
apparently following the textual variant Ἰούδα, genitive case. The grammar of
NA28’s reading with Ἰούδας, nominative case, forbids this connection due to the
case disagreement. If attaching “Iscariot” to Simon rather than to Judas seems odd,
cf. v. 26, where again “Iscariot” clearly renames Simon rather than Judas, and there
is no possible ambiguity regarding the case of Judas.
Joh 13:3 αὐτῷ — It seems to me just possible that the pronoun could alternatively be
construed as a possessive modifier for χεῖρας.
Joh 13:18 — Many versions supply an elliptical clause for the ἵνα clause to modify,
construing the quotation as an appositive to ἡ γραφή, specifying which Scripture is
fulfilled. NA28’s colon before the quotation supports such a construction. It is
difficult, however, to come up with an elliptical clause that provides a coherent flow
of thought. It seems best to me to take the quotation itself as the main clause
introduced by ἀλλά: “I do not speak about all of you; I know whom I have chosen,
but, in order that the Scripture might be fulfilled, one of you is an alien.” But rather
than say something like “One of you is an alien,” Jesus simply quotes one of several
Scripture passages that Judas will soon fulfill. When Judas lifts up his heel against
Jesus, he will fulfill more than just the passage quoted; he will fulfill the Scripture,
i.e., all the passages prophesying that event and its aftermath (see also, e.g., Psa
55:12ff. and Psa 69:25 [cf. Act 1:20]). In fairness, though, I must acknowledge that
Joh 15:25 contains a construction much like the one here, and its context allows no

other alternative than to supply an elliptical clause like most versions do here. So
perhaps I strain unnecessarily here.
Joh 13:20 ἄν — For ἄν = ἐάν, see BDAG, ἄν, II.; also Robertson, Word Pictures, on this
verse.
Joh 14:1 καί — The word could alternatively be construed as a conjunction coordinating
the two clauses. I am personally attracted to this construction, which seems to be
what the (lack of) punctuation of NA28 suggests, but I diagram in deference to the
versions. Yet another alternative is to diagram the word as modifying εἰς.
Joh 14:2 — Note NA28's punctuation of the final clause of v. 2 as a question, which is
followed by NRS, ESV and others.
Joh 14:19 µικρόν — The adjective could be parsed as accusative, with support from
BDAG, and construed as adverbial to the elliptical verb. But what would the content
of that clause be? In my diagram, the adjective is understood to be nominative:
“(There will be) yet a little (while)....” This approach makes it much easier to diagram
the καί than BDAG’s suggestion.
Joh 14:30 πολλά — The adjective could alternatively be construed as adverbial to
λαλήσω.
Joh 14:31 καί — I am following a number of versions in the overall construction of vv.
30-31. On this construction, καί is understood as intensifying καθώς: “even as,” or as
some put it, “exactly as.” Since I find no attractive way to attach a modifier (καί) to a
conjunction (καθώς), I have opted to diagram the two words together as a phrase.
An alternative overall construction would be to supply an elliptical clause for the ἵνα
clause to modify, and then take καί as coordinating two object clauses introduced by
ὅτι. This construction, though, seems more difficult to coordinate conceptually with
ἐν ἐµοὶ οὐκ ἔχει ουδέν of v. 30. Probably the best way to make such a construction
work would be to supply an elliptical clause, “He is coming,” so that the overall
thought would be, “The ruler of the world is coming, and he has nothing in me, but
[he is coming (sc. to put me through the passion)] in order that the world may know
that I love the father and do just as he commanded me.”
Joh 15:4 οὐδέ — The word could alternatively be construed as adverbial to the elliptical
δύνασθε.
Joh 15:5 κἀγὼ ἐν αὐτῷ — I do not find a completely satisfactory way to diagram the
clause. καί implies co-ordination, but the clause is not truly coordinate, since its verb
cannot be another substantival participle with the same referent as the first. The
clause could be brought into slightly closer coordination by supplying a participle
(µένων) rather than an indicative (µένω), but the grammatical usage of that
participle would be very difficult to identify. I have diagrammed in the way that
seems least objectionable to me.

Joh 15:7 ὅ — An alternative construction would construe the pronoun as the object of
an elliptical αἰτήσασθαι completing θέλετε.
Joh 15:16 — The first ἵνα clause of verse 16 could alternatively be construed as a
purpose clause modifying ἔθηκα. My diagram reflects the understanding of BDAG,
ἵνα, 2.a.ε. It might be possible to construe the second ἵνα clause as coordinate to the
first, so that Jesus is appointing not only the fruit bearing but also the answered
prayer. However, the versions are probably correct in taking ἵνα to show purpose or
result here. Grammatically, the lack of a coordinating καί weighs somewhat against
this construction. The more weighty grammatical consideration is that the first
accusative, ὑµᾶς, coheres nicely with the second-person verbs of the first ἵνα clause,
but not with the third-person verb of the second ἵνα clause. There is a further
theological consideration: it seems out of place for Jesus to say that He has
appointed the Father to do something.
Joh 15:17 — The plural ταῦτα invites the interpretation that it refers, not forward to the
command to love, but back to the things just spoken, so that ἵνα would be taken as
introducing, not a noun clause in apposition to ταῦτα, but a purpose clause
modifying ἐντέλλοµαι. NRS construes the grammar this way. The problem I see with
this approach is that the matters just discussed are not of the nature of a command.
The nearest previous clear command given is in verse 12, the command to love.
Construing the ἵνα clause as a noun clause, then, seems least objectionable.
Joh 16:12 λέγειν — The infinitive could alternatively be construed as modifying πολλά.
Another possible construction would treat λέγειν as the object of ἔχω and πολλά as
the object of λέγειν.
BDAG, and construed as adverbial to the elliptical verb. But what would the subject
BDAG, and construed as adverbial to the elliptical verb. But what would the subject
Joh 16:23 ἄν — For ἄν = ἐάν, see BDAG, ἄν, II.
Joh 16:24 πεπληρωµένη — The participle could alternatively be construed as predicate
adjective.
Joh 17:2 — The subordinate clauses (introduced by καθώς and ἵνα) may be construed
differently; a variety of combinations are possible. The καθώς clause could modify

the following clause rather than the preceding, or possibly even the immediately
preceding δοξάσῃ, and independently of that question, the ἵνα clause could modify
δόξασον in v. 1 (co-ordinate with the ἵνα clause of v. 1), δοξάσῃ (v. 1), or ἐξουσίαν
(v. 2). In the absence of compelling reasons to do otherwise, I have construed each
in the most straightforward way: as modifying the nearest preceding verb with
which it makes good sense.
Joh 17:6 σοί — The word seems to me almost certainly the nominative plural possessive
adjective rather than the dative singular personal pronoun. The accenting of NA28
seems to imply this, and v. 10 unambiguously uses the possessive adjectives ἐµά and
σά.
Joh 17:8 ἀληθῶς — The adverb could alternatively be construed as modifying ἐξῆλθον.
Joh 17:9 σοί — The word seems to me almost certainly the nominative plural possessive
adjective rather than the dative singular personal pronoun. The accenting of NA28
seems to imply this, and v. 10 unambiguously uses the possessive adjectives ἐµά and
σά.
Joh 17:13 ἐν ἑαυτοῖς — The prepositional phrase could alternatively be construed as
modifying ἔχωσιν. This interpretation is attractive to me, but the versions do not
seem to prefer it.
Joh 17:23 — The last ἵνα clause could alternatively be construed as modifying δέδωκα in
v. 22.
Joh 17:24 — Because of the forward position of the relative clause ὃ δέδωκάς µοι, I have
diagrammed it as a pendent nominative construction rather than a simple relative
clause. The indirectness of this approach also alleviates to some extent the difficulty
of the neuter singular pronoun referring to a masculine plural antecedent.
Joh 17:24 — It seems to me that the ὅτι clause could be construed as a noun clause in
apposition to τὴν δόξαν. However, I do not find any versions reflecting such an
understanding.
Joh 17:24 πρὸ καταβολῆς κόσµου — The prepositional phrase could alternatively be
construed as modifying δέδωκας.
Joh 17:25 καὶ...καί — BDAG, καί, 1.f. suggests that the two instances of καί are paired,
with the sense, “although...yet.” This approach is attractive in that καὶ...καί is a
common construction, but it leaves the middle clause, introduced by δέ, difficult to
construe (is it just a parenthesis?). Most versions take the second καί as
coordinating the second and third clauses, which are alike in their positive
statements of knowledge, and I have followed that approach. BDAG indicates that
καὶ...καί can mark a contrasting relationship, so it would seem that the adversative

particle δέ might well be substituted for the second καί. A.T. Robertson (Word
Pictures) reads the construction thus.
Joh 18:8 — I have ignored NA28’s sentence punctuation in the middle of verse 8 in order
to be able to construe verse 9 as adverbial to ἀπεκρίθη in verse 8.
Joh 18:18 µετ᾽ αὐτῶν — The prepositional phrase could alternatively be construed as
modifying only ἑστώς.
Joh 18:18 ἑστὼς καὶ θερµαινόµενος — The participles could alternatively be construed
as adverbial to ἦν. On this construction, µετ᾽ αὐτῶν must modify ἦν, which would
otherwise be left with nothing to fill out its clause.
Joh 18:26 — The quotation could be construed with an elliptical indirect discourse or
adverbial participle, ὄντα, modified by the two prepositional phrases: “Did I not see
you (being) in the garden with him?” or “Did I not see you (when you were) in the
garden with him?”
Joh 18:30 ποιῶν — The participle could alternatively be construed as periphrastic (cf.
ESV’s translation, “If this man were not doing evil”).
Joh 18:35 τὸ σόν — The adjective could alternatively be construed as modifying only τὸ
ἔθνος.
Joh 18:37 οὐκοῦν — The word could alternatively be divided into two, an introductory
conjunction (οὖν) and the negative introducing the question (οὐκ).
Joh 18:37 — The ἵνα clause presents a diagramming challenge. It can naturally be
understood as a purpose clause appositional to both εἰς τοῦτο phrases and
modifying both verbs. The diagramming challenge is to express all these
connections. Not finding a way to do so, I have construed the clause as a noun
clause appositional just to the two occurrences of the pronoun τοῦτο, which seems
to me a construction only slightly inferior if at all.
Joh 19:17 τόπον — NA28 capitalizes the word, making it the head word of a phrase
functioning as a proper noun, “Place of a Skull.” The word clearly functions so in
Matt 27:33 and Mar 15:22. It may well be the same here, but that construction
leaves the participle τὸν λεγόµενον without a referent. A few versions (KJV, NKJ, NIV)
construe the article with the noun, taking the participle as attributive and leaving
only Κρανίου to function as its complement. Such a use of the genitive seems
entirely appropriate to me. The single-word equivalents that have come down to us
(Calvary, via Latin, and Golgotha, via Aramaic) may lend further credence to taking
the construction so. However, as usual, in the diagramming I defer to the majority of
versions, supported by BDAG.
Joh 19:30 Ἰησοῦς — The name could alternatively be construed as the subject of ἔλαβεν.

Joh 19:35 — The ἵνα clause could perhaps be construed as modifying λέγει or possibly
even the whole series of three independent clauses.
Joh 19:38 ὁ ἀπὸ Ἁριµαθαίας — The phrase could alternatively be construed as
appositional to Ἰωσήφ.
Joh 19:38 ὤν — The participle could alternatively be construed as adjectival to Ἰωσήφ. I
have construed it as adverbial based on the absence of the article.
Joh 20:1 τὸν λίθον ἠρµένον — The construction could alternatively be construed as
indirect discourse.
Joh 20:7 ἐντετυλιγµένον — The participle could alternatively be construed as coordinate
with the elliptical κείµενον.
Joh 20:12 — The two occurrences of ἕνα in verse 12 are best construed as appositives
renaming δύο ἀγγέλους, but I do not find a way to diagram them as such while also
providing verbs for the prepositional phrases πρὸς τῇ κεφαλῇ and πρὸς τοῖς ποσίν to
modify.
Joh 20:18 (ἐγώ) — I have supplied the elliptical subject just to prevent accidental
misreading of ἑώρακα as third person. The first clause of the quotation, in which
Mary appears in the first person, is direct discourse; the second clause, in which she
appears in the third person (αὐτῇ), is indirect.
Joh 20:23 ἄν — For ἄν = ἐάν, see BDAG, ἄν, II.
Joh 20:25 — I have construed the coordination in verse 25 to group the two clauses
referring to the nail prints in Jesus’ hands, parallel to the one referring to His side.
Alternatives would be to group the last two clauses (which are tactile as opposed to
visual), parallel to the first, or to construct a single coordinate series of three.
Joh 21:25 ἅτινα — The relative pronoun, positioned ahead of ἐάν, does not at first seem
to belong to the conditional clause. However, there is no place for the pronoun
within the head clause, nor does the head clause contain a resumptive word to
which ἅτινα could be diagrammed as a pendent nominative (unless βιβλία is to be
taken as such, which seems unlikely to me since it refers to something other than
the deeds themselves). The least of the evils seems to be to take the pronoun as the
subject of the conditional clause. The strong tendency for the relative pronoun to
stand first in its clause can explain the forward position, which is not at all
unparalleled even with other kinds of words (e.g., see 2Co 4:4, where the object of a
ἵνα clause precedes the conjunction). The one other possible alternative I see is to
diagram the pronoun as the direct object of χωρῆσαι and construe τὰ βιβλία as an
appositive to it.

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New Testament Greek

Nestle-Aland 28th Edition Greek Text

Diagrams: © 2005, 2012, 2020 BibleWorks LLC,

Under the Lord’s blessing, it was a great run, brothers!

God is not unrighteous

Henceforth there is laid up for you, too,

b. You may not:

i. modify the diagrams or the author’s annotations (except as specifically permitted by

Copyright © 2005, 2019 Randy A. Leedy and BibleWorks, LLC

Documentation Package Overview

About the Author

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I locate myself firmly within the Fundamentalist branch of Protestant Christianity,

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A few years passed between the completion of my dissertation and my beginning to

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Orientation to the Diagrams

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So, although the relatively recent resurgence in traditional sentence diagramming as an

A note of caution against excessively simplistic use of the diagrams is warranted.

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Let us consider another illustration that provides a closer parallel to sentence

A repairman, of course, has an objective criterion by which to measure success: is he

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Lesser problems, however, can certainly result from even well-intentioned

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I am aware of the existence of NT Greek sentence diagrams prepared by Gerhard Raske.

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Comments on consistency and completeness

I have attempted to diagram consistently across the whole New Testament.

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I often found it impossible to diagram every thought connection within a sentence.

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pro,j to.n qeo,n

Joh 1:2 ou-toj h=n

evn avrch/| pro,j to.n qeo,n

Joh 1:3a pa,nta evge,neto

kai, diV auvtou/

Joh 1:3b-5 (X) h=n zwh, o[ ge,gonen

evn th/| skoti,a|

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VIwa,nnhj o;noma $h=n%

eivj marturi,an i[na

peri, tou/ fwto,j

peri, tou/ fwto,j

Joh 1:9 (X) h=n to. fw/j o[ fwti,zei a;nqrwpon

h=n eivj to.n ko,smon

evn tw/| ko,smw|

o` ko,smoj e;gnw auvto,n

Joh 1:11 (X) h=lqen

eivj ta. i;dia

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(X) e;dwken evxousi,an

auvtoi/j gene,sqai te,kna

eivj to. o;noma

oi[ evgennh,qhsan evx ai`ma,twn

Joh 1:14 kai, evge,neto sa.rx