GNT Diagrams Heb-Jude

New Testament Greek
Sentence Diagrams
As Published in BibleWorks
Nestle-Aland 28th Edition Greek Text
— Hebrews – Jude —
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
— Hebrews – Jude —
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 Lebsack Transaction: 0118589143

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!

Heb 1:1-4 o` qeo,j evla,lhsen
evpV evsca,tou h`mi/n evn ui`w/|

tw/n h`merw/n
tou,twn
lalh,saj
polumerw/j toi/j patra,sin evn toi/j profh,taij
kai,
(X) e;qhken o[n klhrono,mon
polutro,pwj
pa,lai pa,ntwn
o[j evka,qisen (X) evpoi,hsen tou.j aivw/naj

kai, diV ou-
evn dexia/|
evn u`yhloi/j th/j megalwsu,nhj
avpau,gasma
th/j do,xhj
w;n
kai, $auvtou/%
carakth,r
te
th/j u`posta,sewj
fe,rwn ta. pa,nta auvtou/
tw/| r`h,mati
th/j duna,mewj
auvtou/
poihsa,menoj kaqarismo,n
tw/n a`martiw/n
geno,menoj krei,ttwn
tosou,tw| tw/n avgge,lwn
(X) keklhrono,mhken o;noma

diaforw,teron
o[sw| parV auvtou,j

Heb 1:5 ga,r
(X) ei=pen su, ei= uiò,j
ti,ni pote mou
tw/n avgge,lwn evgw, gege,nnhka se

sh,meron
kai,
eivj pate,ra
(X) $ei=pen%
evgw, e;somai
pa,lin
auvtw/|
kai,
eivj uiò,n
auvto,j e;stai
Heb 1:6 de, moi
(X) le,gei
pa,lin
kai,
o[tan
(X) eivsaga,gh| to.n prwto,tokon
a;ggeloi proskunhsa,twsan auvtw/|
eivj th.n oivkoume,nhn pa,ntej qeou/
Heb 1:7-8 tou.j avgge,louj pneu,mata

(X) le,gei
kai, o` poiw/n auvtou/
kai,
pro,j tou.j avgge,louj
me,n
tou.j leitourgou,j flo,ga
de,
(X) $le,gei% auvtou/ puro,j
pro,j to.n uiò,n

o` qro,noj $evstin%
o` qeo,j sou eivj to.n aivw/na

kai, tou/ aivw/noj
h` rà,bdoj $evstin% rà,bdoj

th/j basilei,aj
th/j euvqu,thtoj
sou

Heb 1:9 hvga,phsaj dikaiosu,nhn
(X) kai,
evmi,shsaj avnomi,an
o` qeo,j o` qeo,j e;crisen se e;laion

sou dia, tou/to avgallia,sewj
para, tou.j meto,couj

sou
ku,rie
Heb 1:10-12 kai,
su, evqemeli,wsaj th.n gh/n
(X) $le,gei%
katV avrca,j
kai,
oi` ouvranoi, eivsin e;rga
tw/n ceirw/n
auvtoi, avpolou/ntai sou
de,
su, diame,neij
pa,ntej palaiwqh,sontai
w`j
i`ma,tion (X)
kai,
kai,
(X) e`li,xeij auvtou,j
w`sei,
(X) (X) peribo,laion
(X) avllagh,sontai
de,
kai, w`j
i`ma,tion (X)
su, ei= o` auvto,j
kai,
ta. e;th evklei,yousin
sou ouvk

Heb 1:13 de,
(X) ei;rhken
pro,j ti,na pote
tw/n avgge,lwn (X) ka,qou
evk dexiw/n
e[wj mou
(X) qw/ tou.j evcqrou,j u`popo,dion
a;n sou tw/n podw/n
sou
Heb 1:14 ouvci,
pa,ntej eivsi,n pneu,mata

leitourgika,
avpostello,mena klhronomei/n swthri,an

tou.j me,llontaj
eivj diakoni,an dia,

Heb 2:1 toi/j avkousqei/sin
h`ma/j prose,cein
perissote,rwj
dei/
dia, tou/to mh,pote

(X) pararuw/men
Heb 2:2-4 ga,r
h`mei/j evkfeuxo,meqa
pw/j avmelh,santej swthri,aj h[tij evbebaiw,qh
thlikau,thj eivj h`ma/j

o` lo,goj evge,neto be,baioj
tw/n avkousa,ntwn
eiv lalhqei,j u`po,
kai, diV avgge,lwn labou/sa avrch,n

para,basij lalei/sqai
kai, e;laben misqapodosi,an
dia, tou/ kuri,ou
parakoh, e;ndikon
pa/sa tou/ qeou/ sunepimarturou/ntoj
shmei,oij
te
Heb 2:5 ga,r kai,
(X) u`pe,taxen th.n oivkoume,nhn te,rasin
ouv avgge,loij th.n me,llousan kai,

duna,mesin
(X) lalou/men
poiki,laij
kai,
peri, h-j
merismoi/j
Heb 2:6 de,
pneu,matoj
tij diemartu,rato
a`gi,ou
pou le,gwn kata, th.n qe,lhsin
auvtou/
a;nqrwpoj
o[ti h; evstin ti,

(X) mimnh,|skh| auvtou/
uiò,j
avnqrw,pou o[ti
(X) evpiske,pth| auvto,n

Heb 2:7-8b hvla,ttwsaj auvto,n ga,r
bracu, parV avgge,louj (X) avfh/ken ouvde,n avnupo,takton
ti auvtw/|
(X) evstefa,nwsaj auvto,n u`pota,xai ta. pa,nta

evn tw/|
do,xh| Îauvtw/|Ð
kai,
timh/|
u`pe,taxaj pa,nta
u`poka,tw tw/n podw/n

auvtou/
u`potetagme,na
Heb 2:8c-9 o`rw/men ta. pa,nta
auvtw/|
nu/n
de,
ou;pw to.n hvlattwme,non
(X) bracu,
de, parV avgge,louj
ti
evstefanwme,non
ble,pomen VIhsou/n
dia, to. pa,qhma
o[pwj tou/ qana,tou
(X) geu,shtai qana,tou
do,xh|
ca,riti u`pe,r panto,j
kai,
qeou/ timh/|
Heb 2:10 teleiw/sai to.n avrchgo,n
dia, paqhma,twn th/j swthri,aj

ga,r
auvtw/n
avgago,nta uiòu,j
eivj do,xan pollou,j

e;prepen
auvtw/|
ta. pa,nta $evstin%
kai, diV o[n
ta. pa,nta $evstin%
diV ou-

Heb 2:11-13 ga,r o` a`gia,zwn
te $eivsin%
kai, oi` a`giazo,menoi
pa,ntej evx e`no,j
(X) evpaiscu,netai
ouvk kalei/n auvtou,j avdelfou,j
diV h[n aivti,an
le,gwn avpaggelw/ to. o;noma
toi/j avdelfoi/j sou

(X)
mou
kai, u`mnh,sw se
evn me,sw|
$le,gwn% evkklhsi,aj
pa,lin
evgw, e;somai pepoiqw,j
kai,
evpV auvtw/|
$le,gwn%
pa,lin evgw,
Heb 2:14-15 ou=n ivdou,
kai, (X)
auvto,j mete,scen tw/n auvtw/n
ta. paidi,a
kai, paraplhsi,wj
ai[matoj o` qeo,j e;dwken a[

evpei,
ta. paidi,a kekoinw,nhken kai, moi
sarko,j
to.n e;conta to. kra,toj

tou/ qana,tou
i[na katargh,sh| tou/tV e;stin to.n dia,bolon
(X) dia, tou/ qana,tou

kai, o[soi h=san e;nocoi
avpalla,xh| tou,touj
fo,bw| doulei,aj
qana,tou zh/n
dia, tou/
panto,j

Heb 2:16 ga,r evpilamba,netai avgge,lwn
(X) ouv
avlla,
dh,pou evpilamba,netai spe,rmatoj
VAbraa,m
Heb 2:17 o[qen

o`moiwqh/nai
(X) w;feilen
kata, pa,nta toi/j avdelfoi/j
i[na
(X) ge,nhtai avrciereu,j evleh,mwn
pro,j to.n qeo,n kai,
ta, pisto,j
i`la,skesqai ta.j a`marti,aj

eivj to,
tou/ laou/
Heb 2:18 ga,r toi/j peirazome,noij

bohqh/sai
(X) du,natai
evn w-|
auvto,j pe,ponqen
peirasqei,j

Heb 3:1-2 o[qen
avdelfoi, me,tocoi
a[gioi klh,sewj
evpourani,ou
avpo,stolon
o;nta pisto,n
(X) katanoh,sate to,n kai, VIhsou/n
avrciere,a
th/j o`mologi,aj
tw/| poih,santi auvto,n
h`mw/n
w`j
Mwu?sh/j $h=n% $pisto,j%
kai, evn tw/| oi;kw|
Heb 3:3-4 ga,r
Îo[lw|Ð auvtou/
ou-toj hvxi,wtai
do,xhj kaqV o[son o` kataskeua,saj auvto,n
e;cei timh,n
plei,onoj
plei,ona
para, Mwu?sh/n
oi=koj kataskeua,zetai tou/ oi;kou
ga,r pa/j u`po, tinoj

de,
o` kataskeua,saj pa,nta
$evstin% qeo,j
Heb 3:5-6 Mwu?sh/j $h=n% pisto,j

kai, eivj martu,rion w`j
me,n $w;n% qera,pwn
tw/n lalhqhsome,nwn
de, evn tw/| oi;kw|
Cristo,j $pisto,j% o[lw| auvtou/

(X)
oi=koj evsmen h`mei/j

w`j
$w;n% uiò,j
ou-
evpi, to.n oi=kon th.n parrhsi,an
eva,nÎperÐ
auvtou/ (X) kata,scwmen kai,
to. kau,chma
th/j evlpi,doj

Heb 3:7-11 dio,
(X) sklhru,nhte ta.j kardi,aj

mh, w`j u`mw/n
(X) (X)
kaqw,j sh,meron
to. pneu/ma le,gei evn tw/| parapikrasmw/|
eva,n to. a[gion kata, th.n h`me,ran

(X) avkou,shte th/j fwnh/j tou/ peirasmou/
auvtou/ evpei,rasan evn th/| evrh,mw|
ou- evn dokimasi,a|
oi` pate,rej
kai,
u`mw/n
ei=don ta. e;rga
e;th mou
prosw,cqisa th/| genea/|
dio, tessera,konta
(X) tau,th|
kai,
ei=pon
planw/ntai
auvtoi, avei, th/| kardi,a|

de,
w`j
(X) w;mosa e;gnwsan ta.j o`dou,j
ouvk mou
evn th/| ovrgh/|
(X) (X)
mou
eiv
(X) eivseleu,sontai
eivj th.n kata,pausin

mou

Heb 3:12-15 ble,pete
mh,pote
avdelfoi, kardi,a e;stai
(X) ponhra, evn tini

avlla,
avpisti,aj u`mw/n
avposth/nai
parakalei/te eàutou,j evn tw/|
avpo, qeou/
kaqV h`me,ran a;crij ou-
to. sh,meron kalei/tai zw/ntoj
e`ka,sthn
i[na mh,
tij sklhrunqh/|
evx u`mw/n avpa,th|

th/j a`marti,aj
le,gesqai

mh, u`mw/n
w`j
eva,n sh,meron
(X) (X)
(X) avkou,shte th/j fwnh/j
auvtou/ evn tw/| parapikrasmw/|
evn tw/|
ga,r
(X) gego,namen me,tocoi
tou/ Cristou/
eva,nper
kata,scwmen th.n avrch,n bebai,an
me,cri te,louj th/j u`posta,sewj
oi` evxelqo,ntej
Heb 3:16 ga,r avllV
evx Aivgu,ptou
ti,nej parepi,kranan ouv
dia, Mwu?se,wj
avkou,santej $parepi,kranan%
pa,ntej

Heb 3:17 de, ouvci,
toi/j a`marth,sasin
(X) prosw,cqisen ti,sin (X) $prosw,cqisen%
e;th
ta. kw/la e;pesen
tessera,konta
w-n evn th/| evrh,mw|
Heb 3:18 de, eivseleu,sesqai
(X) w;mosen mh, eivj th.n kata,pausin
ti,sin eiv mh, auvtou/

(X) $w;mosen%
toi/j avpeiqh,sasin
Heb 3:19 eivselqei/n

(X) hvdunh,qhsan
kai,
ouvk diV avpisti,an
o[ti
(X) ble,pomen

Heb 4:1 ou=n
(X) fobhqw/men
mh,pote u`sterhke,nai
tij dokh/|
evx u`mw/n
evpaggeli,aj kataleipome,nhj
eivselqei/n

auvtou/
Heb 4:2 (X) evsmen euvhggelisme,noi
ga,r kai, kaqa,per
evkei/noi $eivsin euvhggelisme,noi%
avllV kai,
o` lo,goj wvfe,lhsen evkei,nouj

th/j avkoh/j ouvk sugkekerasme,nouj
mh, toi/j avkou,sasin
th/| pi,stei
Heb 4:3 ga,r

oi` pisteu,santej
eivserco,meqa
eivj Îth.nÐ kata,pausin

kaqw,j
(X) ei;rhken
(X) (X)
w`j
(X) w;mosa
evn th/| ovrgh/|

(X) (X)
mou
eiv
(X) eivseleu,sontai
kai,toi mou
tw/n e;rgwn genhqe,ntwn
avpo, katabolh/j
ko,smou

Heb 4:4-5
ga,r
pou ou[twj kai,
(X) ei;rhken
kai, peri, th/j e`bdo,mhj o` qeo,j kate,pausen
evn th/| h`me,ra| avpo, tw/n e;rgwn
evn tou,tw| th/| e`bdo,mh| pa,ntwn

(X) (X)
pa,lin auvtou/
eiv
(X) eivseleu,sontai

mou
Heb 4:6-7 ou=n
(X) o`ri,zei h`me,ran sh,meron

pa,lin tina
tinaj eivselqei/n
le,gwn eivj auvth,n
evpei, avpolei,petai
evn Daui,d
meta, cro,non kai, oi` euvaggelisqe,ntej
tosou/ton pro,teron eivsh/lqon

kaqw,j
ouvk diV avpei,qeian
(X) proei,rhtai

sh,meron u`mw/n
eva,n
mh,
(X) avkou,shte th/j fwnh/j
auvtou/
Heb 4:8 ga,r
(X) evla,lei
ouvk a;n peri, h`me,raj meta, tau/ta
eiv a;llhj
VIhsou/j kate,pausen auvtou,j
Heb 4:9 a;ra
sabbatismo,j avpolei,petai
tw/| law/|
tou/ qeou/

Heb 4:10 o` eivselqw,n

ga,r
auvtou/
kate,pausen
kai, auvto,j avpo, tw/n e;rgwn
w[sper auvtou/
o` qeo,j $kate,pausen%
avpo, tw/n $e;rgwn%

Heb 4:11 ou=n
ivdi,wn
(X) spouda,swmen
eivselqei/n i[na mh,

tij pe,sh|
evn tw/| u`podei,gmati
evkei,nhn
auvtw/| th/j avpeiqei,aj
zw/n
Heb 4:12-13
kai,
evnergh,j
kai,
tomw,teroj
ga,r
u`pe,r ma,cairan
o` lo,goj $evstin% kai, pa/san di,stomon
tou/ qeou/ dii?knou,menoj
yuch/j
a;cri merismou/
kai,
kai, pneu,matoj
kti,sij e;stin
kai, te
avfanh,j a`rmw/n
evnw,pion auvtou/ kritiko,j evnqumh,sewn kai,
ouvk
muelw/n
de, kai,
gumna, kardi,aj evnnoiw/n
pa,nta $evstin%
kai, tetrachlisme,na
toi/j ovfqalmoi/j o` lo,goj $evstin%

auvtou/ pro,j o[n h`mi/n

Heb 4:14 ou=n
(X) kratw/men th/j o`mologi,aj
e;contej avrciere,a VIhsou/n to.n uiò,n

me,gan dielhluqo,ta tou/ qeou/
tou.j ouvranou,j
Heb 4:15 ga,r

sumpaqh/sai
(X) e;comen avrciere,a duna,menon
tai/j avsqenei,aij
ouv mh,
h`mw/n
de,
pepeirasme,non
kata, pa,nta
kaqV o`moio,thta cwri,j a`marti,aj
Heb 4:16 ou=n
(X) prosercw,meqa
la,bwmen e;leoj
meta, parrhsi,aj i[na
(X) kai,
tw/| qro,nw|
eu[rwmen ca,rin
th/j ca,ritoj
eivj boh,qeian
eu;kairon

Heb 5:1-3 kaqi,statai
dw/ra
u`pe,r avnqrw,pwn i[na te
(X) prosfe,rh|
kai,
pro,j to.n qeo,n
ta, u`pe,r a`martiw/n qusi,aj
ga,r
metriopaqei/n avgnoou/sin
avrciereu,j duna,menoj
toi/j kai,
kai,
pa/j planwme,noij
evpei,
lambano,menoj auvto,j peri,keitai avsqe,neian
evx avnqrw,pwn kai,
prosfe,rein
ovfei,lei
peri, a`martiw/n kaqw,j
diV auvth,n (X) $prosfe,rei%
ou[twj
peri, tou/ laou/
peri, auvtou/
kai,
Heb 5:4 kai,
tij lamba,nei th.n timh,n
ouvc eàutw/|
avlla,
kalou,menoj
u`po, tou/ qeou/ kaqw,sper

VAarw,n $kalei/tai%
kai,

Heb 5:5-10 o` Cristo,j evdo,xasen eàuto,n
kai, genhqh/nai avrciere,a
o` lalh,saj su, ei= uiò,j
pro,j auvto,n mou

ouvc evgw, gege,nnhka se
avllV kaqw,j
ou[twj (X) le,gei sh,meron
evn e`te,rw|
kai, su, $ei=% ièreu,j
$evdo,xasen% $auvto,n% eivj to.n aivw/na kata, th.n ta,xin

Melcise,dek
e;maqen th.n u`pakoh,n
evn tai/j h`me,raij avfV (X) (X) e;paqen w-n

th/j sarko,j auvtou/
deh,seij
prosene,gkaj te
kai, i`kethri,aj
kraugh/j
meta, ivscura/j
kai,
o[j dakru,wn
kai, kai,
sw,|zein auvto,n
to.n duna,menon
pro,j evk qana,tou
eivsakousqei,j
kai,per avpo, th/j euvlabei,aj
w;n uiò,j
evge,neto ai;tioj
teleiwqei,j swthri,aj
toi/j u`pakou,ousin auvtw/|
aivwni,ou
pa/sin
prosagoreuqei,j avrciereu,j
u`po, tou/ qeou/ kata, th.n ta,xin

Melcise,dek

Heb 5:11
Melcise,dek (v. 10)
polu,j
o` lo,goj $evstin% kai,

h`mi/n
dusermh,neutoj
peri, ou-
le,gein
evpei,
(X) gego,nate nwqroi,
tai/j avkoai/j
Heb 5:12 e;cete crei,an
ga,r tina dida,skein u`ma/j ta. stoicei/a
tou/ pa,lin th/j avrch/j

(X) kai,
tw/n logi,wn
e;contej crei,an ga,laktoj tou/ qeou/
gego,nate
Îkai,Ð
ei=nai dida,skaloi trofh/j
ovfei,lontej
ouv sterea/j
kai, dia, to.n cro,non
Heb 5:13-14 o` mete,cwn ga,laktoj

$evstin% a;peiroj
ga,r pa/j lo,gou
ga,r dikaiosu,nhj
de, (X) evstin nh,pioj
gegumnasme,na
tw/n evco,ntwn ta. aivsqhth,ria
h` trofh, evstin telei,wn
dia, th.n e[xin
sterea, pro,j dia,krisin
kalou/
te
kai,
kakou/

Heb 6:1-2 dio,
(X) ferw,meqa
avfe,ntej to.n lo,gon evpi, th.n teleio,thta
th/j avrch/j tou/ Cristou/
kataballo,menoi qeme,lion metanoi,aj

mh, pa,lin
avpo, e;rgwn
kai,
pi,stewj nekrw/n
evpi, qeo,n
baptismw/n
didach/j te
evpiqe,sewj
te ceirw/n
avnasta,sew,j
Heb 6:3 kai,
kai, nekrw/n
(X) poih,somen tou/to
kri,matoj
eva,nper
o` qeo,j evpitre,ph| aivwni,ou
Heb 6:4-6
fwtisqe,ntaj
te
geusame,nouj th/j dwrea/j
kai,
th/j evpourani,ou
genhqe,ntaj meto,couj
ga,r pneu,matoj
tou,j
kai, a`gi,ou
avnakaini,zein
a[pax r`h/ma
pa,lin
geusame,nouj te qeou/ kalo,n
eivj meta,noian
duna,meij
kai,
parapeso,ntaj aivw/noj
$evstin% avdu,naton
me,llontoj
avnastaurou/ntaj
eàutoi/j to.n uiò,n
kai,
paradeigmati,zontaj tou/ qeou/

Heb 6:7-8 gh/ metalamba,nei euvlogi,aj
avpo, tou/ qeou/

piou/sa to.n uèto,n
evrco,menon
ga,r h` kai, polla,kij
evpV auvth/j
de, ti,ktousa bota,nhn (X) gewrgei/tai
eu;qeton diV ou[j kai,
evkei,noij
avdo,kimoj
$gh/% $evstin%
kai,
avka,nqaj
to. te,loj $evstin% evggu,j kata,raj
evkfe,rousa kai,
h-j eivj kau/sin tribo,louj
Heb 6:9 de,
avgaphtoi, krei,ssona
(X) pepei,smeqa ta,
kai, evco,mena
peri, u`mw/n
swthri,aj
eiv kai,
(X) lalou/men
ou[twj
Heb 6:10 ga,r
o` qeo,j $evstin% a;dikoj tou/ e;rgou

ouv evpilaqe,sqai kai, u`mw/n
th/j avga,phj
(X) evnedei,xasqe h-j
eivj to. o;noma
diakonh,santej auvtou/
kai, toi/j a`gi,oij

diakonou/ntej

Heb 6:11-12 e[kaston evndei,knusqai th.n spoudh,n
de, u`mw/n pro,j th.n plhrofori,an auvth,n
(X) evpiqumou/men a;cri te,louj th/j evlpi,doj
nwqroi,
i[na
(X) ge,nhsqe mh,
de,
mimhtai,
tw/n klhronomou,ntwn ta.j evpaggeli,aj
pi,stewj
dia, kai,
Heb 6:13-15 o` qeo,j w;mosen makroqumi,aj
evpaggeila,menoj kaqV eàutou/
tw/| VAbraa,m evpei, ovmo,sai

ga,r (X) ei=cen
le,gwn katV mei,zonoj
kai, ouvdeno,j
(X) (X) euvlogh,sw se
eiv euvlogw/n
(X) kai,
mh,n
plhqunw/ se
(X) evpe,tucen th/j evpaggeli,aj
ou[twj makroqumh,saj plhqu,nwn

Heb 6:16-20 a;nqrwpoi ovmnu,ousin
ga,r
kata, tou/ mei,zonoj
kai,
o` o[rkoj $evstin% pe,raj

avntilogi,aj eivj bebai,wsin
o` qeo,j evmesi,teusen
pa,shj auvtoi/j
evn w-| o[rkw|
evpidei/xai to. avmeta,qeton

boulo,menoj
perisso,teron toi/j klhrono,moij th/j boulh/j
oi` katafugo,ntej th/j evpaggeli,aj auvtou/
i[na krath/sai th/j evlpi,doj
prokeime,nhj
e;cwmen para,klhsin (X) e;comen h[n
ivscura,n
dia, pragma,twn w`j

$ou=san% a;gkuran
du,o avmetaqe,twn
th/j yuch/j
Îto.nÐ qeo,n yeu,sasqai
evn oi-j avsfalh/

$evstin% avdu,naton
te
kai,
bebai,an
kai, eivsercome,nhn
evsw,teron tou/ katapeta,smatoj

eivj to, o[pou
pro,dromoj VIhsou/j eivsh/lqen
u`pe,r h`mw/n
geno,menoj avrciereu,j
eivj to.n aivw/na kata, th.n ta,xin

Melcise,dek

Heb 7:1-3 ga,r
basileu,j
Salh,m o` Melcise,dek me,nei ièreu,j
ièreu,j ou-toj eivj to. dihneke,j
tou/ qeou/
avpa,twr
tou/ u`yi,stou
$w=n% avmh,twr
sunanth,saj VAbraa,m avgenealo,ghtoj
u`postre,fonti avrch,n
o` avpo, th/j koph/j e;cwn mh,te h`merw/n

kai,
mh,te
tw/n basile,wn
de, te,loj
euvlogh,saj auvto,n avfwmoiwme,noj zwh/j
tw/| ui`w/|
VAbraa,m evme,risen deka,thn
tou/ qeou/
kai, w-| avpo, pa,ntwn
e`rmhneuo,menoj basileu,j
me,n prw/ton dikaiosu,nhj

de,
$w=n% basileu,j
e;peita kai, Salh,m
o[ evstin basileu,j
eivrh,nhj
Heb 7:4 ou-toj (X) phli,koj

de,
(X) qewrei/te
o` patria,rchj VAbraa,m e;dwken deka,thn

Îkai,Ð w-| evk tw/n avkroqini,wn

Heb 7:5-6
oi` lamba,nontej th.n ièratei,an
e;cousin evntolh,n
evk tw/n ui`w/n kai,per avpodekatou/n to.n lao,n tou/tV e;stin tou.j avdelfou,j
kai, Leui, evxelhluqo,taj kata, to.n no,mon auvtw/n
me,n evk th/j ovsfu,oj

de,
VAbraa,m
o` genealogou,menoj
dedeka,twken VAbraa,m
mh, evx auvtw/n
kai, to.n e;conta ta.j evpaggeli,aj
euvlo,ghken
Heb 7:7 de,
to. e;latton euvlogei/tai
cwri,j avntilogi,aj u`po, tou/ krei,ttonoj

pa,shj
Heb 7:8 a;nqrwpoi lamba,nousin deka,taj
kai, avpoqnh,|skontej w-de
me,n (X) zh/|

de,
o[ti
marturou,menoj
$lamba,nei% $deka,taj%
evkei/
kai,
Heb 7:9-10
o` lamba,nwn deka,taj
Leui, dedeka,twtai
kai, diV VAbraa,m
w`j
ga,r eivpei/n e;poj
(X) h=n
e;ti evn th/| ovsfu,i? o[te
Melcise,dek sunh,nthsen auvtw/|
tou/ patro,j

Heb 7:11 ou=n
crei,a $evstin%
ti,j e;ti eiv
telei,wsij h=n
avni,stasqai me,n dia, th/j ièrwsu,nhj
ière,a kai, kata, th.n ta,xin Leuitikh/j
e[teron le,gesqai Melcise,dek ga,r
o` lao,j nenomoqe,thtai
kata, th.n ta,xin
ouv VAarw,n evpV auvth/j
Heb 7:12 ga,r
meta,qesij gi,netai
no,mou evx avna,gkhj
kai,
th/j ièrwsu,nhj metatiqeme,nhj
Heb 7:13-14 ga,r
(X) mete,schken fulh/j ouvdei,j prose,schken tw/| qusiasthri,w|

tau/ta le,getai e`te,raj avfV h-j
evfV o[n
o` ku,rioj avnate,talken
ga,r h`mw/n evx VIou,da

o[ti
$evstin% pro,dhlon
Mwu?sh/j evla,lhsen ouvde,n
peri, ière,wn eivj h[n fulh,n

Heb 7:15-16 kai,
(X) evstin kata,dhlon
eiv perisso,teron
ièreu,j avni,statai
e;ti
o[j ge,gonen e[teroj
kata, th.n o`moio,thta

kata, no,mon
Melcise,dek
ouv evntolh/j
avlla,
sarki,nhj
kata, du,namin
zwh/j
avkatalu,tou

Heb 7:17 ga,r
marturei/tai
o[ti
su, $ei=% ièreu,j
eivj to.n aivw/na kata, th.n ta,xin

Melcise,dek
Heb 7:18-19 avqe,thsij gi,netai avsqene,j

ga,r
evntolh/j dia, to, kai,
me,n
de, proagou,shj auvth/j avnwfele,j
evpeisagwgh, $gi,netai% ga,r

o` no,moj evtelei,wsen ouvde,n
evlpi,doj
krei,ttonoj (X) evggi,zomen
diV h-j tw/| qew/|
Heb 7:20-22 kai,
VIhsou/j ge,gonen e;gguoj
kata, tosou/to Îkai,Ð diaqh,khj

krei,ttonoj
(Jesus) (became) (priest)
kaqV o[son ouv cwri,j o`rkwmosi,aj
oi` eivsi,n gegono,tej ièrei/j

ga,r
me,n cwri,j o`rkwmosi,aj
de,
o` $evstin gegonw,j% $ièreu,j%
meta, o`rkwmosi,aj
tou/ le,gontoj
dia,
pro,j auvto,n
w;mosen
ku,rioj kai, su, $ei=% ièreu,j

metamelhqh,setai
eivj to.n aivw/na
ouv

Heb 7:23-25
oi` eivsin gegono,tej ièrei/j
kai, plei,onej
me,n kwlu,esqai
de, dia, to,
qana,tw| parame,nein
o` e;cei th.n ièrwsu,nhn avpara,baton
auvto,n me,nein
dia, to, eivj to.n aivw/na
tou.j prosercome,nouj
o[qen
sw,|zein
(X) du,natai diV auvtou/
eivj to. pantele,j
kai, tw/| qew/|
zw/n
evntugca,nein
pa,ntote eivj to,
u`pe,r auvtw/n
Heb 7:26-27 ga,r
avrciereu,j e;prepen
o[sioj
toiou/toj h`mi/n
a;kakoj
kai,
avmi,antoj
o[j e;cei avna,gkhn kecwrisme,noj
ouvk avpo, tw/n a`martwlw/n
kai,
kaqV h`me,ran
geno,menoj u`yhlo,teroj
w[sper
oi` avrcierei/j $e;cousin% tw/n ouvranw/n
ga,r pro,teron
(X) evpoi,hsen tou/to
avnafe,rein u`pe,r tw/n a`martiw/n qusi,aj
evfa,pax
ivdi,wn
avnene,gkaj eàuto,n
e;peita
$u`pe,r% tw/n
tou/ laou/

Heb 7:28
o` no,moj kaqi,sthsin avnqrw,pouj avrcierei/j
ga,r
e;contaj avsqe,neian
de,
o` lo,goj $kaqi,sthsin% uiò,n

th/j o`rkwmosi,aj teteleiwme,non
meta, to.n no,mon eivj to.n aivw/na

th/j

Heb 8:1-2 (X) e;comen avrciere,a
de,
toiou/ton
kefa,laion $evstin%
leitourgo,j o[j evka,qisen

toi/j legome,noij
evpi, tw/n a`gi,wn evn dexia/| evn toi/j ouvranoi/j
kai, tou/ qro,nou

th/j skhnh/j th/j megalwsu,nhj
o` ku,rioj
e;phxen h[n th/j avlhqinh/j
a;nqrwpoj
ouvk
Heb 8:3 ga,r dw/ra
avrciereu,j kaqi,statai prosfe,rein te
kai,
pa/j eivj to,
qusi,aj
o[qen tou/ton e;cein ti
kai,
(X) prosene,gkh| o[
$evstin% avnagkai/on
Heb 8:4-6 h=n ièreu,j

ouvdV a;n
eiv
(X) h=n tw/n prosfero,ntwn ta. dw/ra
ou=n
evpi, gh/j kata, no,mon
o;ntwn
me,n
(X) u`podei,gmati
de,
oi[tinej latreu,ousin
kai,
tw/n evpourani,wn skia/|
kaqw,j
Mwu?sh/j kecrhma,tistai
evpitelei/n th.n skhnh,n
te,tucen leitourgi,aj me,llwn
nunÎi,Ð diaforwte,raj ga,r (X) poih,seij pa,nta

(X) fhsin
(X) evstin mesi,thj $tosou,tw|% kata, to.n tu,pon
(X) o[ra
kai, diaqh,khj
h[tij nenomoqe,thtai krei,ttonoj to.n deicqe,nta
evpi, evpaggeli,aij o[sw| soi evn tw/| o;rei

krei,ttosin

Heb 8:7 ga,r
to,poj evzhtei/to
deute,raj ouvk a;n
eiv
h` prw,th h=n a;memptoj
evkei,nh

Heb 8:8-12 ga,r
(X) le,gei (X) evpoi,hsa h[n
memfo,menoj auvtou,j toi/j patra,sin
evn h`me,ra| auvtw/n

h`me,rai e;rcontai
ivdou,
evpilabome,nou th/j ceiro,j
(paren)
kai, ku,rioj le,gei auvtw/n
evxagagei/n auvtou,j
mou
(X) suntele,sw diaqh,khn evk gh/j
evpi, to.n oi=kon kainh,n Aivgu,ptou
VIsrah,l kata, th.n diaqh,khn

kai,
evpi, to.n oi=kon ouv
didou,j no,mouj
VIou,da
auvtoi, evne,meinan
eivj th.n dia,noian mou
o[ti ouvk evn th/| diaqh,kh| (X)
kai, kai, auvtw/n
mou
evgw, hvme,lhsa auvtw/n evpigra,yw auvtou,j
(paren) evpi, kardi,aj
ku,rioj le,gei
kai,
auvtw/n
o[ti
h` diaqh,kh $evstin% au[th eivj qeo,n
(X) e;somai
(paren)
ku,rioj le,gei
auvtoi/j
(X) diaqh,somai h[n kai,
eivj lao,n
tw/| oi;kw| meta, ta.j h`me,raj auvtoi, e;sontai
kai,
VIsrah,l evkei,naj moi
e[kastoj to.n poli,thn
dida,xwsin auvtou/
kai, $kai,%
e[kastoj ouv mh, to.n avdelfo,n
auvtou/
o[ti le,gwn
pa,ntej eivdh,sousin me
e;somai i[lewj gnw/qi to.n ku,rion
(X)
avpo, mikrou/
o[ti tai/j avdiki,aij
e[wj mega,lou (X)
kai, auvtw/n
auvtw/n mnhsqw/ tw/n a`martiw/n
ouv mh, e;ti auvtw/n

Heb 8:13 (X) pepalai,wken th.n prw,thn
le,gein
evn tw/|
kainh,n
de,
palaiou,menon
to,
kai,
ghra,skon
$evstin%
evggu,j avfanismou/

Heb 9:1 ou=n dikaiw,mata
h` prw,th ei=cen latrei,aj

te
Îkai,Ð me,n to, a[gion
kosmiko,n
Heb 9:2-5 ga,r

h` prw,th skhnh, kateskeua,sqh h` lucni,a
te
kai,
h` tra,peza $h=n%
de,
kai, evn h-|
h` legome,nh {Agia
h` pro,qesij
~Agi,wn
skhnh, $h=n% tw/n a;rtwn
meta, to, katape,tasma
h[tij le,getai {Agia
deu,teron
qumiath,rion
crusou/n
kai,
sta,mnoj th.n kibwto,n perikekalumme,nhn
crush/ e;cousa de, th/j diaqh,khj pa,ntoqen crusi,w|
e;cousa to. ma,nna kai, kataskia,zonta to. i`lasth,rion
Ceroubi,n
h` rà,bdoj $h=n%
do,xhj
VAarw,n evn h-|
kai, u`pera,nw auvth/j
h` blasth,sasa
ai` pla,kej The antecedent probably encompasses all the items listed in vv. 2-5
th/j diaqh,khj
le,gein
peri, w-n
kata, me,roj
e;stin
ouvk nu/n

Heb 9:6-10 oi` ièrei/j eivsi,asin
de, eivj th.n skhnh,n dia, panto,j
me,n prw,thn
de,
evpitelou/ntej ta.j latrei,aj
o` avrciereu,j $ei;seisi%
mo,noj eivj th.n deute,ran cwri,j ai[matoj
tou,twn kateskeuasme,nwn a[pax ouv
ou[twj tou/ evniautou/
(X) prosfe,rei o[
tou/ pneu,matoj dhlou/ntoj tou/to
eàutou/
tou/ a`gi,ou
u`pe,r kai,
th.n o`do,n pefanerw/sqai tw/n avgnohma,twn
tw/n a`gi,wn mh,pw th/j skhnh/j evcou,shj sta,sin tou/ laou/
prw,thj e;ti
h[tij $h=n% parabolh,
eivj to.n kairo,n

dw/ra
to.n evnesthko,ta
te prosfe,rontai
kai,
qusi,ai kaqV h[n
to.n latreu,onta
teleiw/sai
duna,menai
kata, sunei,dhsin
mh,
$ou=sai% dikaiw,mata
brw,masin sarko,j
kai, evpikei,mena
evpi, po,masin me,cri kairou/
kai, diorqw,sewj
mo,non baptismoi/j
diafo,roij

Heb 9:11-12 de,
Cristo,j eivsh/lqen
evfa,pax eu`ra,menoj lu,trwsin
parageno,menoj avrciereu,j eivj ta. a[gia aivwni,an
tw/n avgaqw/n mei,zonoj
dia, th/j skhnh/j
genome,nwn kai,
teleiote,raj
ceiropoih,tou tou/tV e;stin th/j kti,sewj

de, ouv tau,thj
ouv
diV ai[matoj tra,gwn
ouv kai,
de, mo,scwn
dia, tou/ ai[matoj

ivdi,ou
Heb 9:13-14 ga,r
to. ai-ma kaqariei/ th.n sunei,dhsin

tou/ Cristou/ ma/llon h`mw/n
po,sw|
latreu,ein qew/|
avpo, e;rgwn
o[j prosh,negken eàuto,n a;mwmon eivj to, zw/nti
nekrw/n
dia, pneu,matoj
to. ai-ma
tw/| qew/| aivwni,ou
eiv tra,gwn
kai, a`gia,zei
kai,
tau,rwn
pro,j th.n kaqaro,thta
spodo,j th/j sarko,j
dama,lewj
tou.j kekoinwme,nouj
rànti,zousa

Heb 9:15 kai,
(X) evsti,n mesi,thj
dia, tou/to diaqh,khj

kainh/j
o[pwj
oi` keklhme,noi
la,bwsin th.n evpaggeli,an
th/j klhronomi,aj
qana,tou genome,nou aivwni,ou
eivj avpolu,trwsin
tw/n paraba,sewn
evpi, th/| diaqh,kh|

prw,th|
Heb 9:16-17 ga,r
avna,gkh $evstin%
o[pou
qa,naton fe,resqai diaqh,kh $evstin%
tou/ diaqeme,nou ga,r

diaqh,kh $evstin% bebai,a
evpi, nekroi/j
evpei,
(X) ivscu,ei
mh,pote o[te o` diaqe,menoj
zh/|

Heb 9:18-20 o[qen
h` prw,th evgkekai,nistai
to. bibli,on
ouvde, cwri,j ai[matoj ga,r
(X) evrra,ntisen te auvto,
kai,
labw,n to. ai-ma to.n lao,n
evntolh/j lalhqei,shj tw/n mo,scwn pa,nta
pa,shj tw/| law/| u`po, Mwu?se,wj
Îkai,
kata, to.n no,mon panti,
tw/n tra,gwnÐ
u[datoj
le,gwn
kai,
tou/to $evstin% to. ai-ma meta, evri,ou
th/j diaqh,khj kokki,nou

kai,
u`ssw,pou
o` qeo,j evnetei,lato h-j
pro,j u`ma/j
Heb 9:21 de, th.n skhnh,n
(X) evrra,ntisen kai,

kai,
tw/| ai[mati o`moi,wj ta. skeu,h
pa,nta th/j leitourgi,aj
Heb 9:22 kai, pa,nta kaqari,zetai

scedo,n evn ai[mati kata, to.n no,mon
kai,
a;fesij gi,netai
ouv cwri,j ai`matekcusi,aj

Heb 9:23 ou=n
avna,gkh $evstin%
ta. u`podei,gmata kaqari,zesqai

me,n
tw/n tou,toij
de,
evn toi/j ouvranoi/j
ta. evpoura,nia $kaqari,zesqai%

auvta, qusi,aij
krei,ttosin
para, tau,taj
Heb 9:24-26 Cristo,j eivsh/lqen eivj a[gia
ouv ceiropoi,hta avnti,tupa

ga,r
avllV tw/n avlhqinw/n
eivj to.n ouvrano,n
auvto,n
evmfanisqh/nai
nu/n tw/| prosw,pw| u`pe,r h`mw/n
de,
tou/ qeou/
(X) prosfe,rh| eàuto,n

polla,kij w[sper
o` avrciereu,j eivse,rcetai
i[na eivj ta. a[gia evn ai[mati

$evstin%
katV evniauto,n avllotri,w|
ouv
auvto,n paqei/n
polla,kij avpo, katabolh/j
evpei,
ko,smou
e;dei
de,
(X) pefane,rwtai
nuni, evpi, suntelei,a| eivj avqe,thsin dia, th/j qusi,aj
a[pax tw/n aivw,nwn Îth/jÐ a`marti,aj auvtou/

Heb 9:27-28 kai,
o` Cristo,j ovfqh,setai
kai, ou[twj evk deute,rou toi/j avpekdecome,noij auvto,n
prosenecqei,j cwri,j a`marti,aj

avpoqanei/n a[pax eivj swthri,an
a[pax
kaqV o[son avpo,keitai avnenegkei/n a`marti,aj
eivj to,
toi/j avnqrw,poij pollw/n
de,
kri,sij $avpo,keitai%
meta, tou/to

Heb 10:1-2 ga,r tou.j prosercome,nouj
teleiw/sai
o` no,moj du,natai
tai/j qusi,aij
ouvde,pote
auvtai/j katV evniauto,n
skia,n
tw/n avgaqw/n
e;cwn
mello,ntwn (X) prosfe,rousin a[j
th.n eivko,na eivj to. dihneke,j

ouvk
prosfero,menai ouvk auvth,n
evpei,
(X) evpau,santo
tw/n pragma,twn
a;n tou.j latreu,ontaj
e;cein sunei,dhsin
e;ti mhdemi,an
dia, to,
a`martiw/n
kekaqarisme,nouj
a[pax
Heb 10:3-4 avllV
avna,mnhsij $evstin%
a`martiw/n evn auvtai/j katV evniauto,n
ai-ma avfairei/n a`marti,aj

tau,rwn
ga,r
kai,
tra,gwn
$evstin% avdu,naton
Heb 10:5-6 dio,
(X) le,gei qusi,an

hvqe,lhsaj kai,
eivserco,menoj
prosfora,n
ouvk
eivj to.n ko,smon de,
kathrti,sw sw/ma
(X)
moi
o`lokautw,mata
euvdo,khsaj kai, peri, a`marti,aj
ouvk

Heb 10:7 ei=pon
(X)
to,te ivdou,
o` qeo,j
(X) h[kw
poih/sai to. qe,lhma
tou/
sou
(paren)
(X) ge,graptai
evn kefali,di peri, evmou/

bibli,ou
Heb 10:8-9a (X) ei;rhken

to,te ivdou,
le,gwn (X) h[kw
avnw,teron poih/sai to. qe,lhma
qusi,aj tou/
sou
kai,
o[ti hvqe,lhsaj prosfora,j
(X) ouvk
kai,
ouvde,
euvdo,khsaj o`lokautw,mata
kai, peri, a`marti,aj

ai[tinej prosfe,rontai
kata, no,mon
Heb 10:9b-10 (X) avnairei/ to. prw/ton
i[na
(X) sth,sh| to. deu,teron
(X) evsmen h`giasme,noi
evn w-| qelh,mati
dia, th/j prosfora/j

tou/ sw,matoj evfa,pax
VIhsou/ Cristou/

Heb 10:11-13 ièreu,j e[sthken leitourgw/n
pa/j kaqV h`me,ran

kai, kai,
me,n
prosfe,rwn ta.j qusi,aj
de,
polla,kij auvta,j
ou-toj evka,qisen perielei/n a`marti,aj

ai[tinej du,nantai
evn dexia/|
ouvde,pote
prosene,gkaj qusi,an tou/ qeou/
u`pe,r a`martiw/n mi,an
eivj to. dihneke,j
evkdeco,menoj
to. loipo,n e[wj
oi` evcqroi, teqw/sin u`popo,dion
auvtou/ tw/n podw/n
auvtou/
Heb 10:14 ga,r
tou.j a`giazome,nouj
(X) tetelei,wken
prosfora/| eivj to. dihneke,j
mia/|
Heb 10:15-17 de,
to. pneu/ma marturei/

to. a[gion h`mi/n ga,r
(X) $le,gei%
kai,
tw/n a`martiw/n
kai,
eivrhke,nai (X) mnhsqh,somai auvtw/n
kai,
meta, to,
ouv mh, e;ti tw/n avnomiw/n
h` diaqh,kh $evstin% au[th auvtw/n
didou,j no,mouj
(paren)
(X) diaqh,somai h[n ku,rioj le,gei mou
evpi, kardi,aj
(X)
pro,j auvtou,j auvtw/n
kai,
meta, ta.j h`me,raj evpigra,yw auvtou,j
evkei,naj
evpi, th.n dia,noian
auvtw/n

Heb 10:18 de,
prosfora, $evstin%
peri, a`marti,aj ouvke,ti o[pou

a;fesij $evstin%
tou,twn

Heb 10:19-25 prosercw,meqa rèrantisme,noi ta.j kardi,aj
meta, kardi,aj avpo, suneidh,sewj

ou=n
avlhqinh/j kai, ponhra/j
avdelfoi,
evn plhrofori,a| lelousme,noi to. sw/ma
pi,stewj u[dati
(X) kaqarw/|
kate,cwmen th.n o`mologi,an avklinh/
th/j evlpi,doj
ga,r o` evpaggeila,menoj
kai, $evstin% pisto,j
katanow/men avllh,louj
eivj paroxusmo,n evgkatalei,pontej th.n evpisunagwgh,n
avga,phj kaqw,j eàutw/n

(X) $evstin% e;qoj
kai, mh, tisin
e;rgwn avlla,
kalw/n parakalou/ntej
kai,
th.n h`me,ran evggi,zousan
$parakalou/ntej%
ma/llon (X) ble,pete
tosou,tw| o[sw|
parrhsi,an
eivj th.n ei;sodon
e;contej tw/n a`gi,wn evn tw/| ai[mati

kai,
VIhsou/
(X) evnekai,nisen h[n o`do,n
ière,a h`mi/n pro,sfaton
me,gan evpi, to.n oi=kon kai,

zw/san
tou/ qeou/
dia, tou/ katapeta,smatoj tou/tV e;stin th/j sarko,j
auvtou/

Heb 10:26-27
qusi,a avpolei,petai
ga,r peri, a`martiw/n ouvke,ti
de, evkdoch,
tij fobera,
$avpolei,petai%
kai, kri,sewj
h`mw/n a`martano,ntwn
e`kousi,wj zh/loj
labei/n th.n evpi,gnwsin puro,j

evsqi,ein tou.j u`penanti,ouj
meta, to, me,llontoj
th/j avlhqei,aj
Heb 10:28-29 avqeth,saj no,mon

Mwu?se,wj
avpoqnh,|skei
tij evpi, ma,rtusin dusi,n
cwri,j oivktirmw/n
h;
trisi,n
katapath,saj to.n uiò,n
tou/ qeou/
kai,
o` h`ghsa,menoj to. ai-ma koino,n (X) h`gia,sqh

th/j diaqh,khj evn w-|
kai,
evnubri,saj to. pneu/ma

th/j ca,ritoj
avxiwqh,setai
timwri,aj
(X) dokei/te
cei,ronoj
po,sw|
Heb 10:30 ga,r
to.n eivpo,nta kai,
(X) oi;damen
(X) $le,gei%
evkdi,khsij $evstin% pa,lin
evmoi, ku,rioj krinei/ to.n lao,n
evgw, avntapodw,sw auvtou/

Heb 10:31 evmpesei/n
eivj cei/raj
qeou/
zw/ntoj
to, $evstin% fobero,n
Heb 10:32-33 de,
(X) avnamimnh,|skesqe ta.j h`me,raj (X) u`pemei,nate a;qlhsin

pro,teron evn ai-j pollh,n
fwtisqe,ntej paqhma,twn
qeatrizo,menoi ovneidismoi/j
tou/to te
me,n kai,
de, qli,yesin
genhqe,ntej koinwnoi,
tou/to tw/n avnastrefome,nwn
ou[twj
ga,r sunepaqh,sate
Heb 10:34
(X) kai, toi/j desmi,oij
kai,
prosede,xasqe th.n a`rpagh,n
meta, cara/j tw/n u`parco,ntwn
u`mw/n
eàutou,j e;cein u[parxin krei,ttona

ginw,skontej
kai,
me,nousan
Heb 10:35 ou=n
(X) avpoba,lhte th.n parrhsi,an h[tij e;cei misqapodosi,an

mh, u`mw/n mega,lhn

Heb 10:36 ga,r
(X) e;cete crei,an

u`pomonh/j
i[na
(X) komi,shsqe th.n evpaggeli,an
poih,santej to. qe,lhma

tou/ qeou/
Heb 10:37-38 ga,r h[xei

o` evrco,menoj
kai,
o[son o[son croni,sei
e;ti mikro,n ouv
de,
o` di,kaioj zh,setai
mou evk pi,stewj
kai,
h` yuch, euvdokei/
mou ouvk evn auvtw/|
eva,n
(X) u`postei,lhtai
Heb 10:39 de, u`postolh/j
h`mei/j evsme,n ouvk eivj avpw,leian

avlla,
pi,stewj
eivj peripoi,hsin
yuch/j

Heb 11:1 de, u`po,stasij
evlpizome,nwn
pi,stij evstin
e;legcoj
pragma,twn
blepome,nwn
Heb 11:2 ga,r ouv
oi` presbu,teroi evmarturh,qhsan
evn tau,th|
Heb 11:3 tou.j aivw/naj kathrti,sqai

(X) noou/men
r`h,mati
pi,stei
qeou/
to. blepo,menon
gegone,nai
fainome,nwn
mh, evk
eivj to,
Heb 11:4 prosh,negken qusi,an

ei=nai di,kaioj
pi,stei plei,ona (X) evmarturh,qh
{Abel
kai, tw/| qew/| para, Ka,i?n diV h-j tou/ qeou/ marturou/ntoj
lalei/ evpi, toi/j dw,roij

auvtou/
diV auvth/j avpoqanw,n
e;ti
Heb 11:5a metete,qh

ivdei/n qa,naton
pi,stei tou/
~Enw,c mh,
kai,
hu`ri,sketo
ouvc dio,ti
o` qeo,j mete,qhken auvto,n

Heb 11:5b-6 euvaresthke,nai tw/| qew/|
(X) memartu,rhtai
ga,r
pro, th/j metaqe,sewj
de,
euvaresth/sai
$evstin% avdu,naton
cwri,j pi,stewj
e;stin
(X)
to.n proserco,menon kai,
gi,netai misqapodo,thj
tw/| qew/| o[ti
ga,r pisteu/sai
toi/j evkzhtou/sin auvto,n
dei/
Heb 11:7 Nw/e kateskeu,asen kibwto,n

pi,stei crhmatisqei,j eivj swthri,an
tw/n blepome,nwn tou/ oi;kou

peri,
mhde,pw auvtou/
euvlabhqei,j
kate,krinen to.n ko,smon

(X) kai,
evge,neto klhrono,moj
diV h-j
th/j dikaiosu,nhj
kata, pi,stin
Heb 11:8 u`ph,kousen
kalou,menoj evxelqei/n
VAbraa,m
kai,
pi,stei eivj to,pon
evxh/lqen
lamba,nein o[n
evpista,menoj (X) (X) h;mellen
eivj klhronomi,an
mh,
(X) e;rcetai
pou/

Heb 11:9-10 (X) parw,|khsen
pi,stei w`j
$ou=san% avllotri,an
eivj gh/n
katoikh,saj
th/j evpaggeli,aj
evn skhnai/j VIsaa,k
meta, tw/n sugklhrono,mwn
kai,
ga,r
VIakw,b th/j evpaggeli,aj
(X) evxede,ceto th.n po,lin
th/j auvth/j
e;cousan tou.j qemeli,ouj tecni,thj

$evstin% o` qeo,j
kai,
dhmiourgo,j h-j
Heb 11:11 Sa,rra e;laben du,namin

kai, stei/ra pi,stei para, kairo,n eivj katabolh,n
auvth, kai, h`liki,aj spe,rmatoj
evpei,
to.n evpaggeila,menon
(X) h`gh,sato pisto,n
Heb 11:12 ta. a;stra

tou/ ouvranou/
kaqw,j
dio,
tw/| plh,qei
h` a;mmoj evgennh,qhsan
kai, para, to. cei/loj
h` e`no,j
th/j qala,sshj
w`j h` avnari,qmhtoj avfV
kai, nenekrwme,nou
kai,
tau/ta
Heb 11:13 labo,ntej ta.j evpaggeli,aj

ou-toi avpe,qanon
ivdo,ntej
pa,ntej kata, pi,stin mh,
kai, auvta,j
avlla,
po,rrwqen avspasa,menoi
xe,noi
kai, (X) eivsin kai,
o[ti parepi,dhmoi
o`mologh,santej
evpi, th/j gh/j

Heb 11:14 (X) evpizhtou/sin patri,da
ga,r
oi` le,gontej toiau/ta
o[ti
evmfani,zousin
Heb 11:15-16 ei=con kairo,n

kai, a;n avnaka,myai
(X) evxe,bhsan
(X) me,n eiv
de, (X) evmnhmo,neuon evkei,nhj avfV h-j
ovre,gontai $patri,doj%
nu/n krei,ttonoj tou/tV e;stin evpourani,ou
dio,
o` qeo,j evpaiscu,netai
ouvk auvtou,j evpikalei/sqai qeo,j
ga,r auvtw/n
(X) h`toi,masen po,lin
auvtoi/j
Heb 11:17-19 VAbraa,m prosenh,nocen to.n VIsaa,k
peirazo,menoj
kai,
pi,stei o` avnadexa,menoj ta.j evpaggeli,aj
prose,feren to.n monogenh/
o` qeo,j $evstin% dunato,j evlalh,qh
o[ti evgei,rein pro,j o[n

logisa,menoj o[ti
evk nekrw/n spe,rma klhqh,setai
kai, soi evn VIsaa,k
(X) evkomi,sato auvto,n

kai, o[qen
evn parabolh/|
Heb 11:20 to.n VIakw,b
VIsaa,k euvlo,ghsen kai,

pi,stei to.n VHsau/
mello,ntwn
kai, peri,

Heb 11:21 euvlo,ghsen e[kaston
VIakw,b kai, tw/n ui`w/n

pi,stei proseku,nhsen VIwsh,f
avpoqnh,|skwn evpi, to. a;kron

th/j rà,bdou
auvtou/
Heb 11:22 evmnhmo,neusen
VIwsh,f peri, th/j evxo,dou

kai,
pi,stei tw/n ui`w/n
evnetei,lato
VIsrah,l
teleutw/n peri, tw/n ovste,wn
auvtou/
Heb 11:23 Mwu?sh/j evkru,bh
gennhqei,j pi,stei u`po, tw/n pate,rwn

tri,mhnon auvtou/
dio,ti ei=don to. paidi,on avstei/on
(X) kai,
evfobh,qhsan to. dia,tagma
ouvk tou/ basile,wj
Heb 11:24-26
le,gesqai uiò,j
Mwu?sh/j hvrnh,sato
qugatro,j
pi,stei
Faraw,
geno,menoj me,gaj
sugkakoucei/sqai
tw/| law/|
ma/llon
h; tou/ qeou/
e`lo,menoj
e;cein avpo,lausin
pro,skairon a`marti,aj
h`ghsa,menoj to.n ovneidismo,n plou/ton
ga,r tou/ Cristou/ mei,zona

(X) avpe,blepen
tw/n qhsaurw/n
eivj th.n misqapodosi,an
Aivgu,ptou

Heb 11:27 (X) kate,lipen Ai;gupton
pi,stei fobhqei,j to.n qumo,n
ga,r mh, tou/ basile,wj
(X) evkarte,rhsen
w`j
o`rw/n to.n avo,raton
Heb 11:28 to. pa,sca

(X) pepoi,hken kai,
pi,stei th.n pro,scusin
tou/ ai[matoj
i[na mh,
o` ovloqreu,wn ta. prwto,toka
qi,gh| auvtw/n
Heb 11:29 (X) die,bhsan th.n qa,lassan

pi,stei w`j evruqra,n
$diabai,nontej%
oi` Aivgu,ptioi katepo,qhsan
dia, gh/j
labo,ntej pei/ran
xhra/j
h-j
Heb 11:30 ta. tei,ch e;pesan

VIericw, pi,stei kuklwqe,nta
evpi, h`me,raj
e`pta,
Heb 11:31 h` po,rnh ~Raa.b sunapw,leto

pi,stei toi/j avpeiqh,sasin dexame,nh tou.j katasko,pouj
ouv
metV eivrh,nhj

Heb 11:32-34 Gedew,n
kai, ga,r
(X) le,gw ti, o` cro,noj evpilei,yei me Bara,k
e;ti dihgou,menon Samyw,n
peri, VIefqa,e
te
Daui,d
kathgwni,santo basilei,aj
kai, Samouh,l
eivrga,santo dikaiosu,nhn kai,
tw/n profhtw/n
evpe,tucon evpaggeliw/n
e;fraxan sto,mata
leo,ntwn
e;sbesan du,namin
oi[ puro,j
dia, pi,stewj e;fugon sto,mata

macai,rhj
evdunamw,qhsan
avpo, avsqenei,aj
evgenh,qhsan ivscuroi,
evn pole,mw|
e;klinan parembola,j
avllotri,wn

Heb 11:35-38 gunai/kej e;labon tou.j nekrou,j
evx avnasta,sewj auvtw/n

de,
a;lloi evtumpani,sqhsan
prosdexa,menoi th.n avpolu,trwsin
ouv i[na
(X) tu,cwsin avnasta,sewj
krei,ttonoj
evmpaigmw/n
de,
kai,
e;labon pei/ran
masti,gwn
de,
evliqa,sqhsan desmw/n
kai,
evpri,sqhsan
e[teroi e;ti fulakh/j
avpe,qanon
evn fo,nw|
macai,rhj
perih/lqon
evn mhlwtai/j
u`sterou,menoi
evn de,rmasin
qlibo,menoi
aivgei,oij
kakoucou,menoi
o` ko,smoj h=n a;xioj

ouvk w-n
evrhmi,aij
kai,
planw,menoi
o;resin
evpi, kai,
sphlai,oij
kai,
tai/j ovpai/j
th/j gh/j

Heb 11:39-40 kai,
ou-toi evkomi,santo th.n evpaggeli,an

pa,ntej ouvk marturhqe,ntej
i[na mh, dia, th/j pi,stewj

(X) teleiwqw/sin
tou/ qeou/ probleyame,nou krei/tton
cwri,j h`mw/n
peri, h`mw/n ti

Heb 12:1-2 toigarou/n
h`mei/j tre,cwmen to.n avgw/na

kai, diV u`pomonh/j prokei,menon h`mi/n
e;contej ne,foj
tosou/ton perikei,menon h`mi/n
martu,rwn
o;gkon
avpoqe,menoi pa,nta
kai,
th.n a`marti,an
avforw/ntej euvperi,staton
avrchgo,n
eivj to.n kai, VIhsou/n
teleiwth,n
th/j pi,stewj
u`pe,meinen stauro,n
avnti, th/j cara/j

prokeime,nhj auvtw/|
o[j
te
katafronh,saj aivscu,nhj
keka,qiken
evn dexia/|
tou/ qro,nou
tou/ qeou/
Heb 12:3 ga,r
to.n u`pomemenhko,ta avntilogi,an
(X) avnalogi,sasqe
toiau,thn
i[na mh,
(X) ka,mhte u`po, tw/n a`martwlw/n
evkluo,menoi eivj eàuto,n

tai/j yucai/j
u`mw/n
Heb 12:4 (X) avntikate,sthte

ou;pw me,crij ai[matoj avntagwnizo,menoi
pro,j th.n a`marti,an

Heb 12:5-6 kai,
(X) evkle,lhsqe th/j paraklh,sewj h[tij diale,getai

u`mi/n w`j
(X) (X)
uiè, uiòi/j
ovligw,rei paidei,aj
mou
(X) mh, kuri,ou
mhde,
evklu,ou
evlegco,menoj
paideu,ei (X) (X) avgapa/| o[n
ga,r u`pV auvtou/
ku,rioj
de,
mastigoi/ uiò,n (X) parade,cetai o[n
pa,nta
Heb 12:7 (X) u`pome,nete ga,r
eivj paidei,an uiò,j $evstin%

ti,j
o` qeo,j prosfe,retai u`mi/n
path,r paideu,ei o[n
w`j
(X) (X) uiòi/j ouv
Heb 12:8 de, no,qoi

(X) evste
kai,
a;ra uiòi,
eiv ouvc
(X) evste pa,ntej gego,nasin me,tocoi
cwri,j paidei,aj h-j
Heb 12:9 ei;comen tou.j pate,raj paideuta,j

(X) kai, th/j sarko,j
ei=ta evnetrepo,meqa h`mw/n
me,n
Îde,Ð u`potaghso,meqa
ouv
ma/llon tw/| patri,
(X)
kai, polu, tw/n pneuma,twn
zh,somen

Heb 12:10 oi` evpai,deuon
ga,r to. dokou/n
pro,j h`me,raj kata,
me,n auvtoi/j
de, ovli,gaj
o` $paideu,ei%
to. sumfe,ron metalabei/n th/j a`gio,thtoj

evpi, eivj to,
auvtou/
Heb 12:11 cara/j
ei=nai ouv
dokei/ avlla,
de, lu,phj
to. paro,n
paidei,a me,n pro,j
de,
pa/sa
avpodi,dwsin karpo,n
u[steron eivrhniko,n dikaiosu,nhj
toi/j gegumnasme,noij
diV auvth/j
Heb 12:12-13 ta.j cei/raj
dio, avnorqw,sate pareime,naj

kai,
(X) kai, ta. go,nata
poiei/te trocia,j paralelume,na
toi/j posi,n ovrqa,j

evktraph/|
u`mw/n i[na
to. cwlo,n mh,
de,
ivaqh/|
ma/llon

Heb 12:14-16 eivrh,nhn
(X) diw,kete meta, pa,ntwn

kai, ouvdei,j o;yetai to.n ku,rion
evpiskopou/ntej to.n a`giasmo,n cwri,j ou-
u`sterw/n
avpo, th/j ca,ritoj

mh,
tou/ qeou/
$h|=%
tij
rì,za evnoclh/|
mh,
tij pikri,aj fu,ousa
kai,
a;nw
polloi, mianqw/sin
diV auvth/j
mh, po,rnoj
h; $h|=%
tij be,bhloj
w`j VHsau/ $h=n% o[j avpe,deto ta. prwtoto,kia
avnti, brw,sewj eàutou/
mia/j
Heb 12:17 (X) avpedokima,sqh

ga,r klhronomh/sai th.n euvlogi,an
kai, qe,lwn
o[ti
(X) i;ste
mete,peita
ga,r
(X) eu-ren to,pon
ouvc metanoi,aj
kai,per
evkzhth,saj auvth,n
meta, dakru,wn

Heb 12:18-21 ga,r
(X) proselhlu,qate $o;rei% yhlafwme,nw|

ouv
kai,
gno,fw|
kai, kekaume,nw|
kai,
puri,
zo,fw|
kai, h;cw| kai,

que,llh|
sa,lpiggoj
kai,
fwnh/|
r`hma,twn
oi` avkou,santej h-j lo,gon prosteqh/nai

parh|th,santo
mh, auvtoi/j
to. diastello,menon
(X) e;feron
ouvk
ga,r (X) liqobolhqh,setai
eva,n
kai, qhri,on qi,gh| tou/ o;rouj
kai,
to. fantazo,menon
h=n fobero,n
ou[twj
$w[ste%
Mwu?sh/j ei=pen
e;kfoboj
(X) eivmi kai,
e;ntromoj

Heb 12:22-24 avlla,
(X) proselhlu,qate
o;rei Siw,n
kai,
po,lei VIerousalh,m
qeou/ evpourani,w|
kai, zw/ntoj
muria,sin panhgu,rei
avgge,lwn
kai,
evkklhsi,a|
prwtoto,kwn
kai, avpogegramme,nwn
evn ouvranoi/j
krith/| qew/|
pa,ntwn
kai,
pneu,masin
dikai,wn
kai, teteleiwme,nwn
mesi,th| VIhsou/
diaqh,khj
ne,aj
kai,
ai[mati
ràntismou/ lalou/nti krei/tton
para, to.n {Abel

Heb 12:25-26 (X) ble,pete
to.n lalou/nta
mh,
(X) paraith,shsqe
ga,r
h`mei/j $evkfeu,xo,meqa%
oi` avpostrefo,menoi to.n $crhmati,zonta% $ouvk% ma/llon

polu,
avpV ouvranw/n
eiv
evkei/noi evxe,fugon
h` fwnh, evsa,leusen th.n gh/n ouvk
to.n crhmati,zonta
ou- to,te paraithsa,menoi
de, evpi, gh/j
(X) evph,ggeltai
nu/n le,gwn th.n gh/n
evgw, sei,sw ouv mo,non

avlla. kai,
a[pax
to.n ouvrano,n
e;ti
Heb 12:27 de,
to. e;ti a[pax dhloi/ Îth.nÐ meta,qesin
tw/n saleuome,nwn
ta. saleuo,mena w`j
i[na pepoihme,nwn
mh,
mei,nh|
Heb 12:28-29 dio,
(X) e;cwmen ca,rin (X) latreu,wmen tw/| qew/|
paralamba,nontej basilei,an diV h-j
avsa,leuton euvare,stwj euvlabei,aj

meta, kai,
de,ouj
ga,r
o` qeo,j $evstin% pu/r
h`mw/n kai, katanali,skon

Heb 13:1 h` filadelfi,a mene,tw
Heb 13:2 (X) evpilanqa,nesqe th/j filoxeni,aj

mh, ga,r
tinej e;laqon
xeni,santej avgge,louj
dia, tau,thj
Heb 13:3 tw/n desmi,wn
w`j
(X) mimnh,|skesqe sundedeme,noi
tw/n kakoucoume,nwn
w`j
auvtoi, o;ntej
kai, evn sw,mati
Heb 13:4 o` ga,moj $e;stw% ti,mioj
evn pa/sin
kai,
h` koi,th $e;stw% avmi,antoj
ga,r po,rnouj
o` qeo,j krinei/ kai,
moicou,j
Heb 13:5a o` tro,poj $e;stw% avfila,rguroj
(X) avrkou,menoi
toi/j parou/sin

Heb 13:5b-6 ga,r
auvto,j ei;rhken avnw/ se
(X) ouv mh,

ouvdV
evgkatali,pw se
w[ste
ouv mh, ku,rioj $evstin% bohqo,j
h`ma/j le,gein evmoi,
Îkai.Ð
qarrou/ntaj
(X) fobhqh,somai
ouv
a;nqrwpoj poih,sei ti,

moi
tw/n h`goume,nwn u`mw/n
Heb 13:7 (X) mnhmoneu,ete
oi[tinej evla,lhsan to.n lo,gon

u`mi/n tou/ qeou/
(X) mimei/sqe th.n pi,stin
w-n
avnaqewrou/ntej th.n e;kbasin

th/j avnastrofh/j
Heb 13:8 VIhsou/j Cristo,j $evstin% o` auvto,j evcqe,j
kai,
sh,meron
kai,
eivj tou.j aivw/naj

Heb 13:9 (X) parafe,resqe didacai/j poiki,laij
mh, kai,
xe,naij
th.n kardi,an bebaiou/sqai

ca,riti
ga,r brw,masin
ouv
$evstin% kalo,n
oi` peripatou/ntej
evn oi-j
wvfelh,qhsan
ouvk
oi` latreu,ontej
Heb 13:10
th/| skhnh/|
(X) e;comen qusiasth,rion e;cousin evxousi,an
ouvk fagei/n
evx ou-
Heb 13:11 ga,r
ta. sw,mata katakai,etai

tou,twn e;xw th/j parembolh/j
to. ai-ma eivsfe,retai

w-n zw,|wn peri, a`marti,aj eivj ta. a[gia dia, tou/ avrciere,wj
Heb 13:12 dio,
VIhsou/j e;paqen
kai, e;xw th/j pu,lhj
i[na
(X) a`gia,sh| to.n lao,n
dia, tou/ ai[matoj

ivdi,ou

Heb 13:13-14 toi,nun
(X) evxercw,meqa
pro,j auvto,n fe,rontej to.n ovneidismo,n

e;xw th/j parembolh/j auvtou/
ga,r e;comen po,lin

w-de me,nousan
(X) ouv
avlla, th.n me,llousan
evpizhtou/men
Heb 13:15 Îou=nÐ
(X) avnafe,rwmen qusi,an tou/tV e;stin karpo,n
diV auvtou/ tw/| qew/| aivne,sewj ceile,wn
dia, panto,j o`mologou,ntwn tw/| ovno,mati

auvtou/
Heb 13:16 de, th/j euvpoii<aj
(X) evpilanqa,nesqe kai,
mh, koinwni,aj
ga,r
o` qeo,j euvarestei/tai
qusi,aij
toiau,taij
Heb 13:17 toi/j h`goume,noij u`mw/n

pei,qesqe
(X) kai,
u`pei,kete
ga,r
auvtoi, avgrupnou/sin
u`pe,r tw/n yucw/n w`j

avpodw,sontej lo,gon
u`mw/n
i[na
(X) poiw/sin tou/to
ga,r kai, meta, cara/j

tou/to (X) avlusitele,j
u`mi/n stena,zontej
mh,

Heb 13:18
(X) proseu,cesqe (X) e;comen sunei,dhsin
peri, h`mw/n ga,r o[ti kalh,n

(X) peiqo,meqa
avnastre,fesqai
qe,lontej
evn pa/sin
Heb 13:19 de,
poih/sai tou/to kalw/j
(X) parakalw/
perissote,rwj
i[na
(X) avpokatastaqw/
u`mi/n ta,cion
Heb 13:20-21 de,
o` qeo,j katarti,sai u`ma/j

th/j eivrh,nhj evn avgaqw/| poih/sai to. qe,lhma
eivj to,
panti, auvtou/
poiw/n to. euva,reston
h` do,xa $ei;h% evn h`mi/n evnw,pion auvtou/
w-|
dia, VIhsou/ Cristou/
eivj tou.j aivw/naj
avmh,n
Îtw/n aivw,nwnÐ
o` avnagagw,n to.n poime,na to.n ku,rion VIhsou/n
evk nekrw/n tw/n proba,twn to.n me,gan h`mw/n
evn ai[mati
diaqh,khj
aivwni,ou
Heb 13:22 de,
avdelfoi, (X) avne,cesqe tou/ lo,gou
(X) parakalw/ u`ma/j th/j paraklh,sewj

ga,r
(X) evpe,steila
dia, brace,wn u`mi/n
kai,

Heb 13:23 Timo,qeon to.n avdelfo,n avpolelume,non
h`mw/n
(X) ginw,skete
(X) o;yomai u`ma/j
meqV ou-
eva,n
(X) e;rchtai
ta,cion
Heb 13:24 tou.j h`goume,nouj u`mw/n
(X) avspa,sasqe pa,ntaj

kai,
tou.j a`gi,ouj
pa,ntaj
avpo, th/j VItali,aj

oi` avspa,zontai u`ma/j
Heb 13:25 h` ca,rij $ei;h%
meta, u`mw/n
pa,ntwn

Jam 1:1 cai,rein
dou/loj VIa,kwboj $gra,fw% $th.n evpistolh,n%
qeou/ tai/j fulai/j
kai, dw,deka
kuri,ou VIhsou/ Cristou/
evn th/| diaspora/|
tai/j
Jam 1:2-3 avdelfoi,

mou
(X) h`gh,sasqe (X) cara,n
pa/san
o[tan to. doki,mion katerga,zetai u`pomonh,n

(X) peripe,shte
th/j pi,stewj
peirasmoi/j
u`mw/n o[ti
poiki,loij ginw,skontej
Jam 1:4 de,
h` u`pomonh, evce,tw e;rgon te,leioi
te,leion kai,
i[na o`lo,klhroi
(X) h=te
leipo,menoi
evn mhdeni,
Jam 1:5 de, (X) aivtei,tw
para, tou/ qeou/ dido,ntoj

kai,
(X) doqh,setai pa/sin a`plw/j
kai,
auvtw/| ovneidi,zontoj
eiv
tij lei,petai sofi,aj mh,
u`mw/n

Jam 1:6 de,
(X) aivtei,tw
evn pi,stei diakrino,menoj

mhde,n
ga,r o` diakrino,menoj
e;oiken
klu,dwni avnemizome,nw|
qala,sshj kai,
rìpizome,nw|
Jam 1:7-8 (X) lh,myetai ti
ga,r
o[ti para, tou/ kuri,ou
o` a;nqrwpoj oive,sqw
evkei/noj mh, $w;n% avnh,r
di,yucoj
avkata,statoj
evn tai/j o`doi/j

Jam 1:9-10
o` avdelfo,j kauca,sqw pa,saij auvtou/
de,
o` tapeino,j evn tw/| u[yei
de,
auvtou/
$o` avdelfo,j% $kauca,sqw%
o` plou,sioj evn th/| tapeinw,sei o[ti
(X) pareleu,setai
auvtou/
w`j
Jam 1:11 avne,teilen a;nqoj (X)
o` h[lioj su,n tw/| kau,swni co,rtou

kai,
evxh,ranen to.n co,rton
kai,
to. a;nqoj evxe,pesen
auvtou/
ga,r kai,
h` euvpre,peia avpw,leto
tou/ prosw,pou
auvtou/
o` plou,sioj maranqh,setai
kai, ou[twj evn tai/j porei,aij
auvtou/

Jam 1:12 avnh,r $evstin% maka,rioj
o[ti
(X) lh,myetai to.n ste,fanon
th/j zwh/j
o[j u`pome,nei peirasmo,n
geno,menoj do,kimoj
(X) evphggei,lato o[n
toi/j avgapw/sin auvto,n
Jam 1:13 (X) peira,zomai

peirazo,menoj o[ti avpo, qeou/
lege,tw
mhdei,j
o` qeo,j evstin avpei,rastoj
ga,r
kakw/n
de,
auvto,j peira,zei ouvde,na
Jam 1:14-15 e[kastoj peira,zetai

de,
evxelko,menoj
h` evpiqumi,a ti,ktei a`marti,an kai,
ei=ta sullabou/sa deleazo,menoj
de,
u`po, th/j evpiqumi,aj
h` a`marti,a avpoku,ei qa,naton
ivdi,aj
avpotelesqei/sa
Jam 1:16 avdelfoi,
mou avgaphtoi,
(X) plana/sqe
mh,
Jam 1:17 do,sij
pa/sa avgaqh, evstin
kai,
dw,rhma a;nwqen katabai/non
pa/n te,leion avpo, tou/ patro,j

parallagh,
tw/n fw,twn
e;ni
h;
avposki,asma ouvk parV w-|
troph/j

Jam 1:18 (X) avpeku,hsen h`ma/j
boulhqei,j lo,gw| h`ma/j ei=nai avparch,n

avlhqei,aj tina tw/n ktisma,twn
eivj to,
auvtou/
Jam 1:19-20
avdelfoi, i;ste tacu,j

(X) (X)
avkou/sai
mou avgaphtoi,
de, eivj to,
a;nqrwpoj e;stw bradu,j

lalh/sai
pa/j eivj to,
bradu,j
eivj ovrgh,n
ga,r
ovrgh, katerga,zetai dikaiosu,nhn
avndro,j ouv qeou/
Jam 1:21 dio,
(X) de,xasqe to.n lo,gon

sw/sai ta.j yuca,j
evn prau<thti e;mfuton to.n duna,menon
u`mw/n
rùpari,an
avpoqe,menoi pa/san
kai,
perissei,an
kaki,aj
Jam 1:22 de, poihtai,
(X) gi,nesqe lo,gou

kai,
avkroatai,
mh, paralogizo,menoi eàutou,j
mo,non

Jam 1:23-24 o[ti
ou-toj e;oiken
avndri,
katanoou/nti to. pro,swpon

avkroath,j
eiv
tij evstin evn evso,ptrw| th/j gene,sewj
kai,
poihth,j auvtou/
lo,gou ouv
kateno,hsen eàuto,n
ga,r kai,
(X) avpelh,luqen
(X) h=n o`poi/oj
kai,
evpela,qeto
euvqe,wj
Jam 1:25
de,
paraku,yaj
eivj no,mon
o` kai, te,leion
to,n
paramei,naj th/j evleuqeri,aj
avkroath,j
geno,menoj ouvk evpilhsmonh/j

avlla,
poihth,j
e;rgou
ou-toj e;stai maka,rioj
evn th/| poih,sei
h` qrhskei,a $evstin% ma,taioj auvtou/

Jam 1:26
tou,tou eiv ei=nai qrhsko,j
tij dokei/
calinagwgw/n glw/ssan
mh, auvtou/
avllV
avpatw/n kardi,an
auvtou/

Jam 1:27 ovrfanou,j
evpiske,ptesqai kai,
evn th/| qli,yei ch,raj
auvtw/n
qrhskei,a evsti,n au[th
threi/n eàuto,n a;spilon

kaqara,
avpo, tou/ ko,smou
kai,
avmi,antoj
qew/|
para, tw/| kai,
patri,

Jam 2:1 avdelfoi,
mou
(X) e;cete th.n pi,stin
mh, evn proswpolhmyi,aij tou/ kuri,ou VIhsou/ Cristou/
h`mw/n
Jam 2:2-4 ga,r th/j do,xhj
kai,
diekri,qhte
ouv
evn eàutoi/j
(X)
kai,
evge,nesqe kritai,
dialogismw/n
ponhrw/n
avnh,r eivse,lqh|
crusodaktu,lioj eivj sunagwgh,n
evn evsqh/ti u`mw/n
de,
lampra/|
eva,n ptwco,j eivse,lqh|

kai, evpible,yhte
de, to.n forou/nta th.n evsqh/ta
evn evsqh/ti evpi,
kai, th.n lampra,n
rùpara/|
ei;phte
(X)
kai, su, ka,qou
w-de kalw/j
ei;phte
sth/qi
tw/| ptwcw/|
su,
h'
Jam 2:5 ka,qou
avdelfoi, evkei/ u`po, to. u`popo,dion
mou avgaphtoi, mou
(X) avkou,sate
ouvc plousi,ouj
o` qeo,j evxele,xato tou.j ptwcou,j evn pi,stei

kai,
tw/| ko,smw| klhrono,mouj (X) evphggei,lato h-j
th/j basilei,aj toi/j avgapw/sin auvto,n

Jam 2:6 de, ouvc oi` plou,sioi katadunasteu,ousin u`mw/n
u`mei/j hvtima,sate to.n ptwco,n kai,

auvtoi, e[lkousin u`ma/j
eivj krith,ria
Jam 2:7 ouvk
auvtoi, blasfhmou/sin to. o;noma

kalo,n to. evpiklhqe,n
evfV u`ma/j
Jam 2:8-9 (X) poiei/te

kalw/j eiv
(X) telei/te no,mon
me,ntoi basiliko,n
de, kata, th.n grafh,n
(X) avgaph,seij to.n plhsi,on
(X) evrga,zesqe a`marti,an w`j sou

$o'nta% seauto,n
evlegco,menoi
eiv u`po, tou/ no,mou w`j
(X) proswpolhmptei/te $o;ntej% paraba,tai
Jam 2:10 ga,r thrh,sh| to.n no,mon

(X) ge,gonen e;nocoj o[stij o[lon
de,
pa,ntwn ptai,sh|
evn e`ni,
Jam 2:11 o` eivpw,n
(X) moiceu,sh|j
mh,
ga,r ei=pen
kai,
de, (X) foneu,sh|j
(X) ge,gonaj paraba,thj mh,
no,mou moiceu,eij
eiv
(X) ouv
de,
foneu,eij

Jam 2:12 lalei/te
(X) ou[twj
kai,
poiei/te
w`j ou[twj
me,llontej kri,nesqai
dia, no,mou
evleuqeri,aj
Jam 2:13 h` kri,sij (X) avne,leoj

ga,r
tw/| poih,santi e;leoj
mh,
e;leoj katakauca/tai kri,sewj
Jam 2:14 avdelfoi,

mou
to. o;feloj $evstin% ti, e;cein pi,stin
le,gh|
eva,n
tij de,
e;ch| e;rga
mh,
sw/sai auvto,n mh,
h` pi,stij du,natai
Jam 2:15-16 to. o;feloj $evstin% ti,
avdelfo,j u`pa,rcwsin gumnoi,
h; kai, leipo,menoi th/j trofh/j

avdelfh, w=sin
eva,n evfhme,rou
de,
tij ei;ph| u`pa,gete
evx u`mw/n auvtoi/j evn eivrh,nh|

(X)
de,
qermai,nesqe
(X) dw/te ta. evpith,deia
kai,
mh, auvtoi/j tou/ sw,matoj corta,zesqe

Jam 2:17 h` pi,stij evstin nekra,
kai, ou[twj $ou=sa%
kaqV eàuth,n
eva,n
(X) e;ch| e;rga
mh,
Jam 2:18 avllV
tij evrei/ su, e;ceij pi,stin
kai,
evgw, e;cw e;rga
(X) dei/xon th.n pi,stin
moi cwri,j tw/n e;rgwn sou

kai,
evgw, dei,xw th.n pi,stin
soi evk tw/n e;rgwn mou
Jam 2:19 o` qeo,j evstin ei-j
o[ti
su, pisteu,eij
(X) poiei/j
kalw/j
pisteu,ousin
ta. daimo,nia kai,
kai, fri,ssousin
Jam 2:20 de,

h` pi,stij evstin avrgh,
w= a;nqrwpe
o[ti cwri,j tw/n e;rgwn
kene, gnw/nai
(X) qe,leij
Jam 2:21 VAbraa,m o` path,r
ouvk h`mw/n
(X) evdikaiw,qh
evx e;rgwn avnene,gkaj VIsaa.k to.n uiò,n
evpi, to. qusiasth,rion auvtou/

Jam 2:22-23 h` pi,stij sunh,rgei
toi/j e;rgoij
kai,
auvtou/
h` pi,stij evteleiw,qh
o[ti evk tw/n e;rgwn

(X) ble,peij kai,
h` grafh, evplhrw,qh
VAbraa,m evpi,steusen tw/| qew/|
h` le,gousa
de, kai,
(X) evlogi,sqh
auvtw/| eivj dikaiosu,nhn
kai,
(X) evklh,qh fi,loj
qeou/
Jam 2:24 a;nqrwpoj dikaiou/tai evx e;rgwn
o[ti kai,
(X) o`ra/te
evk pi,stewj
ouvk
mo,non
Jam 2:25 de,
~Raa.b h` po,rnh
o`moi,wj kai,
ouvk
(X) evdikaiw,qh
u`podexame,nh tou.j avgge,louj
evx e;rgwn kai,
evkbalou/sa
o`dw/|
e`te,ra|
Jam 2:26 ga,r
h` pi,stij evstin nekra,

kai, ou[twj cwri,j e;rgwn
w[sper
to. sw/ma evstin nekro,n
cwri,j pneu,matoj

Jam 3:1 avdelfoi,
mou
polloi, gi,nesqe dida,skaloi
mh,
(X) lhmyo,meqa kri,ma
o[ti mei/zon
eivdo,tej
Jam 3:2 ga,r
a[pantej ptai,omen ou-toj $evstin% avnh,r

te,leioj
polla,
dunato,j
eiv
tij ptai,ei calinagwgh/sai to. sw/ma
ouv evn lo,gw| kai, o[lon
Jam 3:3 de,
(X) meta,gomen to. sw/ma

kai, o[lon auvtw/n
eiv
(X) ba,llomen tou.j calinou,j
eivj ta. sto,mata auvtou,j pei,qesqai h`mi/n

tw/n i[ppwn
Jam 3:4 ivdou, eivj to,
ta. ploi/a meta,getai

kai, u`po, phdali,ou o[pou
h` o`rmh, bou,letai
evlaci,stou
tou/ euvqu,nontoj
o;nta thlikau/ta
kai,
evlauno,mena
u`po, avne,mwn
sklhrw/n
Jam 3:5 evstin me,loj
h` glw/ssa kai, mikro,n
kai, ou[twj auvcei/ mega,la
ivdou,
pu/r avna,ptei u[lhn

h`li,kon h`li,khn

Jam 3:6
kai,
h` glw/ssa $evstin% pu/r
h` glw/ssa kaqi,statai o` ko,smoj
evn toi/j me,lesin th/j avdiki,aj
h`mw/n
spilou/sa to. sw/ma

o[lon
kai,
h` flogi,zousa to.n troco,n
th/j gene,sewj
kai,
flogizome,nh
u`po, th/j gee,nnhj
Jam 3:7-8 dama,zetai

fu,sij kai,
ga,r
pa/sa th/| fu,sei deda,mastai
qhri,wn th/| avnqrwpi,nh|
te
kai,
peteinw/n
de, e`rpetw/n
te
kai,
evnali,wn
dama,sai th.n glw/ssan
ouvdei,j du,natai
kako,n
avnqrw,pwn
$h` glw/ssa% $ou=sa% avkata,staton
mesth,
ivou/
qanathfo,rou

Jam 3:9-10
ku,rion
(X) euvlogou/men to.n kai,
evn auvth/| pate,ra
kai,
(X) katarw,meqa tou.j avnqrw,pouj
evn auvth/| tou.j gegono,taj
euvlogi,a kaqV o`moi,wsin

kai, evxe,rcetai qeou/
kata,ra
evk tou/ sto,matoj
auvtou/
avdelfoi,
tau/ta gi,nesqai
mou
ou[twj
crh,
ouv
Jam 3:11 mh,ti to. gluku,

h` phgh, bru,ei kai,
evk th/j ovph/j to. pikro,n
auvth/j
Jam 3:12 avdelfoi,

mou poih/sai evlai,aj
sukh/ du,natai
mh,
h; $poih/sai% su/ka
a;mpeloj $du,natai%
ou;te
poih/sai u[dwr
a`luko,n $du,natai%
gluku,
Jam 3:13 sofo,j (X) deixa,tw ta. e;rga

ti,j $evstin% kai, evk th/j avnastrofh/j auvtou/
evn u`mi/n evpisth,mwn
evn prau<thti kalh/j
sofi,aj

Jam 3:14 de, katakauca/sqe
(X) kai,
mh, yeu,desqe
kata, th/j avlhqei,aj

zh/lon
eiv
(X) e;cete pikro,n
kai,
evn th/| kardi,a| evriqei,an
u`mw/n
Jam 3:15 katercome,nh

a;nwqen
h` sofi,a evstin ouvk
avllV evpi,geioj
au[th
yucikh,
daimoniw,dhj
Jam 3:16 ga,r avkatastasi,a
kai, $eivsin%
pra/gma zh/loj
evkei/ o[pou
kai, $eivsin%
fau/lon
evriqei,a
pa/n
eivrhnikh,
Jam 3:17
de, evstin a`gnh, evpieikh,j
h` sofi,a me,n prw/ton euvpeiqh,j
a;nwqen mesth, evle,ouj

$evstin%
e;peita kai,
karpw/n
avdia,kritoj avgaqw/n
avnupo,kritoj
Jam 3:18 de,
karpo,j spei,retai
dikaiosu,nhj evn eivrh,nh| toi/j poiou/sin eivrh,nhn

Jam 4:1
po,lemoi $eivsin% ouvk
$evn% $u`mi/n% po,qen (X) $eivsin%

kai,
evnteu/qen evk tw/n h`donw/n
ma,cai $eivsin%
u`mw/n
evn u`mi/n po,qen
tw/n strateuome,nwn
evn toi/j me,lesin

u`mw/n
Jam 4:2-3 evpiqumei/te
kai, foneu,ete
e;cete
kai,
ouvk zhlou/te
kai,
evpitucei/n
ma,cesqe du,nasqe
kai, ouv
(X) polemei/te
e;cete
u`ma/j aivtei/sqai
ouvk
dia, to, mh,
aivtei/te
kai,
lamba,nete
ouv
dio,ti
(X) aivtei/sqe
kakw/j i[na
(X) dapanh,shte
evn tai/j h`donai/j

u`mw/n

Jam 4:4 moicali,dej h` fili,a evstin e;cqra
ouvk tou/ ko,smou tou/ qeou/

o[ti
(X) oi;date
ou=n
(X) kaqi,statai evcqro,j

tou/ qeou/
ei=nai fi,loj
o[j boulhqh/|
tou/ ko,smou
eva,n
Jam 4:5-6 h` grafh, le,gei

h; kenw/j
o[ti
(X) dokei/te
de, to. pneu/ma evpipoqei/ (X) katw,|kisen o[
pro,j fqo,non evn h`mi/n

(X) di,dwsin ca,rin
mei,zona
dio,
(X) le,gei
avntita,ssetai u`perhfa,noij
o` qeo,j de,
di,dwsin ca,rin
tapeinoi/j
Jam 4:7-8 (X) u`pota,ghte a`martwloi,

tw/| qew/| (X) kaqari,sate cei/raj
ou=n
(X) avnti,sthte tw/| diabo,lw|
kai, di,yucoi
de,
kai,
(X) a`gni,sate kardi,aj
(X) feu,xetai
avfV u`mw/n
(X) evggi,sate
tw/| qew/|
kai,
(X) evggiei/
u`mi/n

Jam 4:9 talaipwrh,sate
o` ge,lwj metatraph,tw
kai,
u`mw/n eivj pe,nqoj
(X) penqh,sate
kai,
kai, h` cara, $metatraph,tw%
klau,sate
eivj kath,feian
Jam 4:10 (X) tapeinw,qhte
kai, evnw,pion tou/ kuri,ou
(X) u`yw,sei u`ma/j
Jam 4:11 katalalw/n avdelfou/

o`
h;
avdelfoi, kri,nwn to.n avdelfo,n
katalalei/ no,mou
auvtou/
(X) katalalei/te avllh,lwn kai,
mh, kri,nei no,mon
de, poihth,j
(X) ei= ouvk no,mou

avlla,
krith,j
eiv
(X) kri,neij no,mon
Jam 4:12 sw/sai
nomoqe,thj kai,
o` duna,menoj
avpole,sai
o` kai, evstin ei-j
krith,j
de,
su, ei= ti,j
o` kri,nwn to.n plhsi,on

Jam 4:13-15 a;ge poreuso,meqa
nu/n sh,meron eivj th.n po,lin
oi` le,gontej h; th,nde

au;rion
kai,
(X)
poih,somen evniauto,n
evkei/
kai,
evmporeuso,meqa
kai,
kerdh,somen
u`ma/j le,gein zh,somen
avnti, tou/ (X) kai,

kai, tou/to
poih,somen h;
oi[tinej evpi,stasqe to, evkei/no
eva,n
ouvk th/j au;rion o` ku,rioj qelh,sh|
h` zwh, $evstin% poi,a

u`mw/n ga,r
(X) evste avtmi,j fainome,nh
h` pro,j ovli,gon
avfanizome,nh
e;peita kai,
(X) kauca/sqe
Jam 4:16 de,
nu/n evn tai/j avlazonei,aij
u`mw/n
kau,chsij evstin ponhra,
pa/sa toiau,th
Jam 4:17 ou=n
(X) evstin a`marti,a

poiei/n kalo,n
eivdo,ti
kai,
poiou/nti
mh,
auvtw/|

Jam 5:1 a;ge
nu/n
oi` plou,sioi
(X) klau,sate
ovlolu,zontej
evpi, tai/j talaipwri,aij

u`mw/n tai/j evpercome,naij
Jam 5:2-3 o` plou/toj se,shpen

u`mw/n
kai,
ta. i`ma,tia ge,gonen shto,brwta
u`mw/n
o` cruso,j
kai, kati,wtai (X) evqhsauri,sate
u`mw/n o` a;rguroj evn h`me,raij
kai, evsca,taij
e;stai eivj martu,rion
o` ivo,j kai, u`mi/n
auvtw/n fa,getai ta.j sa,rkaj
w`j u`mw/n
pu/r (X)
Jam 5:4 o` misqo,j kra,zei

tw/n evrgatw/n o` avpesterhme,noj
ivdou,
tw/n avmhsa,ntwn ta.j cw,raj avfV u`mw/n
kai,
u`mw/n
ai` boai, eivselhlu,qasin

tw/n qerisa,ntwn eivj ta. w=ta
kuri,ou
sabaw,q

Jam 5:5-6 evtrufh,sate
kai,
evpi, th/j gh/j evspatalh,sate
(X)
evqre,yate ta.j kardi,aj
evn h`me,ra| u`mw/n
sfagh/j
katedika,sate
(X) to.n di,kaion
evfoneu,sate
(X) avntita,ssetai u`mi/n

ouvk
Jam 5:7 ou=n ivdou,
avdelfoi, o` gewrgo,j evkde,cetai to.n karpo,n
(X) makroqumh,sate makroqumw/n ti,mion th/j gh/j
e[wj th/j parousi,aj evpV auvtw/|

tou/ kuri,ou e[wj pro,i?mon
(X) la,bh| kai,
makroqumh,sate o;yimon
Jam 5:8
u`mei/j
sthri,xate ta.j kardi,aj
kai,
u`mw/n
o[ti
h` parousi,a h;ggiken
tou/ kuri,ou
Jam 5:9 avdelfoi,
(X) stena,zete
mh, katV avllh,lwn i[na mh,
(X) kriqh/te
ivdou,
o` krith,j e[sthken
pro, tw/n qurw/n

Jam 5:10 avdelfoi,
(X) la,bete tou.j profh,taj u`po,deigma th/j kakopaqei,aj
kai,
oi[ evla,lhsan
th/j makroqumi,aj
evn tw/| ovno,mati
kuri,ou
Jam 5:11 tou.j u`pomei,nantaj

(X) makari,zomen
ivdou,
hvkou,sate th.n u`pomonh,n polu,splagcnoj

o` ku,rioj evstin kai,
(X) VIw,b
kai,
oivkti,rmwn
o[ti
ei;dete to. te,loj
kuri,ou
Jam 5:12 de,
to.n ouvrano,n
pro, pa,ntwn
(X) ovmnu,ete mh,te
avdelfoi, mh,te
mou th.n gh/n
mh,
de, to. nai, h;tw nai, mh,te
o[rkon
u`mw/n
kai, a;llon
i[na mh,
(X) pe,shte
to. ou; $h;tw% ou; tina
u`po, kri,sin

Jam 5:13-14 tij kakopaqei/
evn u`mi/n
(X) proseuce,sqw tij euvqumei/
(X) yalle,tw
tij avsqenei/
evn u`mi/n
(X) proskalesa,sqw tou.j presbute,rouj
kai, th/j evkklhsi,aj

(X) proseuxa,sqwsan
evpV auvto,n avlei,yantej auvto,n

evlai,w| evn tw/| ovno,mati
tou/ kuri,ou
Jam 5:15 to.n ka,mnonta
h` euvch, sw,sei
kai, th/j pi,stewj

kai,
o` ku,rioj evgerei/ auvto,n
kai,
(X) avfeqh,setai
auvtw/| eva,n
(X) h=| pepoihkw,j a`marti,aj
Jam 5:16
ou=n evxomologei/sqe ta.j a`marti,aj de,hsij ivscu,ei
(X) avllh,loij dikai,ou evnergoume,nh polu,

kai,
eu;cesqe
u`pe,r avllh,lwn
o[pwj
(X) ivaqh/te

Jam 5:17-18 VHli,aj h=n a;nqrwpoj
o`moiopaqh,j
h`mi/n
(X) proshu,xato
bre,xai
kai, proseuch/| tou/
mh,
kai,
(X) e;brexen evniautou,j
ouvk evpi, th/j gh/j trei/j

kai,
kai,
mh/naj
(X) proshu,xato
e[x
pa,lin
kai,
o` ouvrano,j e;dwken uèto,n
kai,
h` gh/ evbla,sthsen to.n karpo,n
auvth/j
Jam 5:19-20 o` evpistre,yaj a`martwlo,n
evk pla,nhj
o`dou/
sw,sei yuch,n
auvtou/
evk qana,tou auvtou/
kai,
avdelfoi,
kalu,yei plh/qoj
mou o[ti
(X) ginwske,tw a`martiw/n
tij planhqh/|
eva,n
evn u`mi/n avpo, th/j avlhqei,aj
kai,
tij evpistre,yh| auvto,n

1Pe 1:1-2
avpo,stoloj Pe,troj $gra,fw% $th.n evpistolh,n% Po,ntou
VIhsou/ Cristou/ parepidh,moij
Galati,aj
evklektoi/j diaspora/j
Kappadoki,aj
kata, pro,gnwsin
qeou/ patro,j VAsi,aj
evn a`giasmw/| kai,

pneu,matoj Biquni,aj
u`pakoh,n
eivj kai,
ràntismo,n
VIhsou/ Cristou/ ai[matoj

ca,rij
kai, plhqunqei,h
eivrh,nh u`mi/n

1Pe 1:3-9 o` avnagennh,saj h`ma/j
a;fqarton
kata, to. e;leoj eivj klhronomi,an
kai,
polu, avmi,anton
eivj evlpi,da
auvtou/ kai,
zw/san tethrhme,nhn avma,ranton
diV avnasta,sewj evn ouvranoi/j eivj u`ma/j
VIhsou/ Cristou/
qeo,j
evk nekrw/n
o` kai, (X) euvloghto,j
path,r
tou/ kuri,ou VIhsou/ Cristou/

h`mw/n
tou.j frouroume,nouj
evn duna,mei dia, pi,stewj eivj swthri,an

qeou/ e`toi,mhn
(X) avgallia/sqe avpokalufqh/nai
evn w-| evn kairw/|

i[na luphqe,ntaj evsca,tw|
ovli,gon evn peirasmoi/j eiv $luphqh/nai%
evstin de,on
a;rti poiki,loij
to. doki,mion eu`reqh/|

th/j pi,stewj e;painon evn avpokalu,yei
u`mw/n kai, VIhsou/ Cristou/
eivj do,xan
(X) avgapa/te o[n
$o;n% polutimo,teron kai,
ivdo,ntej
crusi,ou timh,n
avpollume,nou
ouvk
tou/ de,
(X) avgallia/sqe
dokimazome,nou
cara/| eivj o[n
dia, puro,j
o`rw/ntej
kai, avneklalh,tw|
mh, a;rti
de,
pisteu,ontej dedoxasme,nh|
(cont.)

(cont.)
1Pe 1:10-12 komizo,menoi to. te,loj swthri,an
evxezh,thsan
profh/tai kai, th/j pi,stewj yucw/n
evxhrau,nhsan u`mw/n
oi` profhteu,santej
peri, th/j ca,ritoj peri, h-j swthri,aj
eivj u`ma/j
to. pneu/ma evdh,lou ti,na
Cristou/ eivj h;
evn auvtoi/j kairo,n
poi/on
evraunw/ntej ta. paqh,mata
promarturo,menon eivj Cristo,n

kai,
(X) dihko,noun auvta, ta.j do,xaj
eàutoi/j a[ avnhgge,lh meta, tau/ta
ouvc nu/n u`mi/n
o[ti de,
u`mi/n tw/n euvaggelisame,nwn u`ma/j
dia,
evn pneu,mati
avpekalu,fqh
a`gi,w|
avpostale,nti
oi-j paraku,yai
a;ggeloi evpiqumou/sin avpV ouvranou/
eivj a[

1Pe 1:13 dio,
(X) evlpi,sate
telei,wj evpi, th.n ca,rin
avnazwsa,menoi ta.j ovsfu,aj ferome,nhn
nh,fontej th/j dianoi,aj u`mw/n u`mi/n evn avpokalu,yei

VIhsou/ Cristou/
1Pe 1:14-16 (X) suschmatizo,menoi
tai/j evpiqumi,aij
mh,
pro,teron evn th/| avgnoi,a|
avlla,
u`mw/n
w`j auvtoi, genh,qhte a[gioi
$o;ntej% te,kna kai, kata, to.n a[gion
dio,ti
u`pakoh/j evn avnastrofh/| kale,santa u`ma/j
pa,sh|
ge,graptai
(X) e;sesqe a[gioi
o[ti
evgw, $eivmi% a[gioj

1Pe 1:17-21 kai,
(X) avnastra,fhte to.n kri,nonta
evn fo,bw| to.n cro,non avproswpolh,mptwj

th/j paroiki,aj kata, to. e;rgon
u`mw/n e`ka,stou
eiv
(X) evpikalei/sqe pate,ra
(X) evlutrw,qhte
evk th/j avnastrofh/j

o[ti
eivdo,tej avrguri,w| matai,aj
fqartoi/j h; u`mw/n
ouv crusi,w|
patroparado,tou
avlla,
ai[mati
timi,w| avmnou/ Cristou/
w`j avmw,mou
kai,
proegnwsme,nou avspi,lou
me,n pro, katabolh/j
de,
ko,smou
fanerwqe,ntoj
evpV evsca,tou diV u`ma/j

tw/n cro,nwn tou.j pistou,j
w[ste
diV auvtou/ eivj qeo,n evgei,ranta auvto,n
pi,stin
to,n evk nekrw/n
th,n kai, ei=nai kai,
evlpi,da eivj qeo,n do,nta do,xan
u`mw/n auvtw/|

1Pe 1:22-23 (X) avgaph,sate avllh,louj
evk kardi,aj evktenw/j
kaqara/j
h`gniko,tej ta.j yuca,j
evn th/| u`pakoh/| eivj filadelfi,an u`mw/n
th/j avlhqei,aj avnupo,kriton
avnagegennhme,noi
evk spora/j fqarth/j dia, lo,gou

ouvk qeou/
avllV
avfqa,rtou zw/ntoj
kai,
me,nontoj
1Pe 1:24-25 sa,rx $evstin% w`j co,rtoj

pa/sa
kai,
do,xa $evstin% w`j a;nqoj
dio,ti pa/sa auvth/j co,rtou
o` co,rtoj evxhra,nqh
kai,
to. a;nqoj evxe,pesen
de,
to. r`h/ma me,nei

kuri,ou eivj to.n aivw/na
de,
tou/to evstin to. r`h/ma
to. euvaggelisqe,n
eivj u`ma/j

1Pe 2:1-5 ou=n
(X) evpipoqh,sate to. ga,la

logiko,n a;dolon
w`j
kaki,an bre,fh (X)
pa/san avrtige,nnhta
kai,
do,lon i[na
(X) auvxhqh/te
pa,nta
kai,
avpoqe,menoi evn auvtw/| eivj swthri,an
u`pokri,seij
kai, o` ku,rioj $evstin% crhsto,j
fqo,nouj eiv
o[ti
kai, (X) evgeu,sasqe
katalalia,j
pa,saj oi=koj
auvtoi, oivkodomei/sqe pneumatiko,j
kai, eivj ièra,teuma

proserco,menoi a[gion
w`j
li,qoi (X) pro,j o[n li,qon
zw/ntej avpodedokimasme,non
zw/nta me,n
avnene,gkai qusi,aj
de, u`po, avnqrw,pwn
pneumatika,j
evklekto,n
euvprosde,ktouj
qew/| e;ntimon
para, qew/|
dia, VIhsou/ Cristou/
1Pe 2:6 dio,ti
perie,cei
evn grafh/|
ivdou,
(X) ti,qhmi li,qon avkrogwniai/on

evklekto,n
evn Siw,n
e;ntimon
kai,
o` pisteu,wn
evpV auvtw/|
kataiscunqh/|
ouv mh,

1Pe 2:7-8 h` timh, $evstin%
u`mi/n
toi/j pisteu,ousin
ou=n
oi` oivkodomou/ntej
de, li,qoj avpedoki,masan o[n
eivj kefalh,n
kai, gwni,aj
ou-toj evgenh,qh li,qoj
avpistou/sin kai, prosko,mmatoj
pe,tra
skanda,lou
oi[ prosko,ptousin
(X) evte,qhsan avpeiqou/ntej tw/| lo,gw|
kai, eivj o[
ge,noj
1Pe 2:9-10
evklekto,n
de, ièra,teuma
u`mei/j $evste% basi,leion
e;qnoj
o[pwj a[gion
(X) evxaggei,lhte ta.j avreta,j
lao,j
eivj peripoi,hsin
tou/ kale,santoj u`ma/j
evk sko,touj eivj to. fw/j

qaumasto,n
$h=te% lao,j
auvtou/
oi[ pote ouv
de,
$evste% lao,j
hvlehme,noi
nu/n qeou/
oi` ouvk
de,
evlehqe,ntej
nu/n

1Pe 2:11-12 avgaphtoi,
avpe,cesqai
(X) parakalw/ (X)
tw/n evpiqumiw/n
w`j paroi,kouj sarkikw/n

$o;ntaj% kai, ai[tinej strateu,ontai
parepidh,mouj
kata, th/j yuch/j
e;contej th.n avnastrofh,n kalh,n

u`mw/n evn toi/j e;qnesin
i[na
(X) doxa,swsin to.n qeo,n
evn (X) evk tw/n e;rgwn evpopteu,ontej

evn h`me,ra| kalw/n
(X) katalalou/sin u`mw/n evpiskoph/j
$evn% w-|
w`j
$o;ntwn% kakopoiw/n
1Pe 2:13-16 (X) u`pota,ghte $u`potage,ntej%
kti,sei ei;te basilei/ w`j

u`pere,conti
ei;te
pa,sh| avnqrwpi,nh|
$u`potage,ntej%
dia, to.n ku,rion
h`gemo,sin w`j
pempome,noij
fimou/n th.n avgnwsi,an
diV auvtou/
avgaqopoiou/ntaj tw/n avnqrw,pwn
evkdi,khsin
o[ti avfro,nwn
eivj kakopoiw/n
evstin to. qe,lhma de,
e;painon
ou[twj tou/ qeou/
w`j avgaqopoiw/n
$o;ntej% evleu,qeroi
kai,
mh, w`j
avllV e;contej th.n evleuqeri,an evpika,lumma
th/j kaki,aj
w`j
$o;ntej% dou/loi
qeou/

1Pe 2:17
timh,sate pa,ntaj
avgapa/te th.n avdelfo,thta

(X)
fobei/sqe to.n qeo,n
tima/te to.n basile,a
1Pe 2:18 oi` oivke,tai u`potasso,menoi
evn fo,bw| toi/j despo,taij avgaqoi/j

panti, toi/j kai,
evpieike,sin
ouv mo,non
avlla. kai,
toi/j skolioi/j
1Pe 2:19 ga,r
tou/to $evstin% ca,rij
eiv
tij u`pofe,rei lu,paj
dia, sunei,dhsin pa,scwn
1Pe 2:20 ga,r qeou/ avdi,kwj
kle,oj $evstin%
poi/on eiv
(X) u`pomenei/te a`marta,nontej
kai,
avllV
kolafizo,menoi
tou/to $evstin% ca,rij
para, qew/|
eiv
(X) u`pomenei/te avgaqopoiou/ntej
kai,
pa,scontej

1Pe 2:21-24 ga,r
(X) evklh,qhte
eivj tou/to o[ti

Cristo,j e;paqen
kai, u`pe,r u`mw/n
o[j evpoi,hsen a`marti,an u`polimpa,nwn u`pogrammo,n
u`mi/n
ouvk
ouvde, i[na
(X) evpakolouqh,shte toi/j i;cnesin
do,loj eu`re,qh
auvtou/
evn tw/| sto,mati
auvtou/
avnteloido,rei
o[j avnh,negken ta.j a`marti,aj
loidorou,menoj ouvk
auvto,j evn tw/| sw,mati h`mw/n
o[j
hvpei,lei auvtou/
evpi, to. xu,lon
ouvk i[na
de, (X) zh,swmen
pa,scwn paredi,dou
th/| dikaiosu,nh|
tw/| kri,nonti
avpogeno,menoi
dikai,wj
tai/j a`marti,aij
(X) iva,qhte
tw/| mw,lwpi
1Pe 2:25 h=te planw,menoi ou-

ga,r
w`j
(X) avllV pro,bata (X)
evpestra,fhte poime,na
nu/n evpi, to.n kai,
evpi,skopon
tw/n yucw/n
u`mw/n

1Pe 3:1-4 ai` gunai/kej u`potasso,menai
o`moi,wj i[na
(X) kerdhqh,sontai
toi/j avndra,sin
dia, th/j avnastrofh/j
ivdi,oij
a;neu lo,gou tw/n gunaikw/n
kai. eiv evpopteu,santej th.n avnastrofh,n

tinej avpeiqou/sin tw/| lo,gw|
evn fo,bw| a`gnh,n
evmplokh/j u`mw/n
o` ko,smoj
tricw/n
e;xwqen kai,
periqe,sewj
(X) e;stw ouvc
avllV crusi,wn
h;
w-n
evndu,sewj
o` a;nqrwpoj i`mati,wn
krupto,j evn tw/| avfqa,rtw|
th/j kardi,aj tou/ pneu,matoj prae,wj
kai,
h`suci,ou
o[ evstin polutele,j
evnw,pion tou/ qeou/
1Pe 3:5-6 ga,r
ai` gunai/kej evko,smoun eàuta,j

a[giai ou[twj u`potasso,menai w`j
Sa,rra u`ph,kousen tw/| VAbraa,m
kai, pote toi/j avndra,sin
kalou/sa auvto,n ku,rion
ai` evlpi,zousai ivdi,oij
eivj qeo,n (X) evgenh,qhte te,kna

h-j
avgaqopoiou/sai
kai,
fobou,menai pto,hsin
mh, mhdemi,an

1Pe 3:7 oi` a;ndrej sunoikou/ntej
o`moi,wj w`j avpone,montej timh,n
$sunoikou/ntej%
kata, gnw/sin w`j
skeu,ei $ou;saij% sugklhrono,moij
tw/| gunaikei,w|
avsqeneste,rw| kai, ca,ritoj
zwh/j
ta.j proseuca,j evgko,ptesqai
u`mw/n mh,
eivj to,
1Pe 3:8-9 o`mo,fronej
de, sumpaqei/j
pa,ntej $gi,nesqe% fila,delfoi
to. te,loj eu;splagcnoi

kako,n
tapeino,fronej
avpodido,ntej avnti, kakou/
h;
mh, loidori,an
de,
euvlogou/ntej avnti, loidori,aj
touvnanti,on o[ti (X) klhronomh,shte euvlogi,an

(X) evklh,qhte
i[na
eivj tou/to

1Pe 3:10-12 th.n glw/ssan
avgapa/n zwh,n
pausa,tw avpo, kakou/
ga,r kai, kai,
o` qe,lwn
ivdei/n h`me,raj cei,lh
avgaqa,j lalh/sai do,lon

tou/
mh,
de,
evkklina,tw
kai, avpo, kakou/

ovfqalmoi, (X)
poihsa,tw avgaqo,n
kuri,ou evpi, dikai,ouj
kai, zhthsa,tw eivrh,nhn
o[ti w=ta (X)
kai,
de, auvtou/ eivj de,hsin diwxa,tw auvth,n
auvtw/n
pro,swpon (X)
poiou/ntaj kaka,
kuri,ou evpi,
1Pe 3:13 kai,

o` kakw,swn u`ma/j
(X) ti,j
eva,n
(X) ge,nhsqe zhlwtai,
tou/ avgaqou/
1Pe 3:14a avllV
(X) $evste% maka,rioi
eiv
(X) pa,scoite
kai, dia, dikaiosu,nhn

1Pe 3:14b-16 fobhqh/te to.n fo,bon
de, mh, auvtw/n

mhde,
(X) de, taracqh/te
a`gia,sate to.n Cristo,n ku,rion
evn tai/j kardi,aij

u`mw/n $o;ntej% e[toimoi
avei, pro,j avpologi,an
avlla,
oi` evphrea,zontej th.n avnastrofh,n tw/| aivtou/nti u`ma/j lo,gon
$avpologoume,noi%
u`mw/n peri, th/j evlpi,doj
panti,
avgaqh,n evn u`mi/n
prau<thtoj
i[na evn Cristw/|
meta, kai,
kataiscunqw/sin fo,bou
e;contej sunei,dhsin
$evn% (X)
avgaqh,n
(X) katalalei/sqe
evn w-|
1Pe 3:17 ga,r pa,scein
avgaqopoiou/ntaj
eiv
to. qe,lhma qe,loi
tou/ qeou/
$evstin% krei/tton $pa,scein%
h; kakopoiou/ntaj
$evstin%

1Pe 3:18-22 o[ti
Cristo,j e;paqen di,kaioj $e;paqen%

kai, a[pax u`pe,r avdi,kwn
peri, a`martiw/n i[na
(X) prosaga,gh| u`ma/j
(X) evkh,ruxen tw/| qew/| qanatwqei,j
poreuqei,j kai,
me,n sarki,
evn w-| de,
zw|opoihqei,j
toi/j pneu,masin
pneu,mati
avpeiqh,sasin evn fulakh/|
pote o[te
h` makroqumi,a avpexede,ceto
tou/ qeou/ evn h`me,raij
kibwtou/ kataskeuazome,nhj Nw/e
yucai, tou/tV e;stin ovli,goi diesw,qhsan
ovktw, eivj h[n
diV u[datoj
avpo,qesij
rù,pou
ouv ba,ptisma avnti,tupon o[ sw,|zei u`ma/j
sarko,j avlla,
nu/n kai,
evperw,thma
diV avnasta,sewj
suneidh,sewj
VIhsou/ Cristou/
avgaqh/j o[j evstin
eivj qeo,n evn dexia/| poreuqei,j
tou/ qeou/ eivj ouvrano,n
avgge,lwn
kai,
evxousiw/n u`potage,ntwn
kai, auvtw/|
duna,mewn

1Pe 4:1-2 ou=n
u`mei/j o`pli,sasqe th.n e;nnoian

kai, Cristou/ paqo,ntoj o` paqw,n auvth,n
o[ti sarki,
sarki,
pe,pautai
a`marti,aj
biw/sai
eivj to,
evpiqumi,aij to.n cro,non
mhke,ti avnqrw,pwn evpi,loipon evn sarki,

avlla,
qelh,mati
qeou/
1Pe 4:3-5 ga,r
o` cro,noj (X) avrketo,j

avselgei,aij
parelhluqw,j kateirga,sqai to. bou,lhma evpiqumi,aij
xeni,zontai peporeume,nouj tw/n evqnw/n

(X) oivnoflugi,aij
evn w-| evn kw,moij
u`mw/n suntreco,ntwn po,toij

mh, eivj th.n avna,cusin kai,
eivdwlolatri,aij
blasfhmou/ntej auvth,n th/j avswti,aj
avqemi,toij
oi[ avpodw,sousin lo,gon
tw/| e;conti
zw/ntaj
e`toi,mwj
kri/nai
kai,
nekrou,j
1Pe 4:6 ga,r
(X) euvhggeli,sqh
kriqw/sin
nekroi/j
(X) me,n kata, avnqrw,pouj sarki,
kai, de,
i[na zw/sin
eivj tou/to
kata, qeo,n pneu,mati

1Pe 4:7-10 de,
to. te,loj h;ggiken

pa,ntwn
ou=n swfronh,sate
(X) kai,
nh,yate
eivj proseuca,j
e;contej th.n avga,phn evktenh/
pro, pa,ntwn eivj eàutou,j

o[ti
avga,ph kalu,ptei plh/qoj
a`martiw/n
$o;ntej% filo,xenoi
eivj avllh,louj a;neu goggusmou/
e[kastoj diakonou/ntej auvto,
eivj eàutou,j kaqw,j

w`j (X) e;laben ca,risma
$o;ntej% oivkono,moi
kaloi, ca,ritoj
1Pe 4:11 (X) $lalei/tw% poiki,lhj qeou/
eiv w`j
tij lalei/ $lalou/ntej% lo,gia
qeou/
(X) $diakonei,tw%
eiv w`j
tij diakonei/ $diakonw/n%
evx ivscu,oj o` qeo,j corhgei/ h-j

i[na
o` qeo,j doxa,zhtai
evn pa/sin dia, VIhsou/ Cristou/
h` do,xa
evstin
kai,
to. kra,toj w-| eivj tou.j aivw/naj avmh,n
tw/n aivw,nwn

1Pe 4:12-13 xeni,zesqe
th/| purw,sei
avgaphtoi,
w`j evn u`mi/n ginome,nh|
(X) mh,
avlla, xe,nou sumbai,nontoj pro,j peirasmo,n u`mi/n
u`mi/n
cai,rete
kaqo,
(X) koinwnei/te toi/j paqh,masin
tou/ Cristou/
i[na
(X) carh/te
evn th/| avpokalu,yei avgalliw,menoi

kai, th/j do,xhj
auvtou/
1Pe 4:14 (X) $evste% maka,rioi
eiv
(X) ovneidi,zesqe
evn ovno,mati
Cristou/
o[ti to. $pneu/ma%
th/j do,xhj avnapau,etai
kai,
to. pneu/ma evfV u`ma/j
tou/ qeou/
foneu,j
1Pe 4:15-16 tij pasce,tw
ga,r w`j h;
u`mw/n
$w;n% kle,pthj
h;
mh, h;
de, aivscune,sqw
kakopoio,j
(X) mh, w`j
de, $w;n% avllotriepi,skopoj
doxaze,tw to.n qeo,n
evn tw/| me,rei
eiv tou,tw|
$tij% $pa,scei%
w`j
$w;n% cristiano,j

1Pe 4:17 o[ti o` kairo,j $evstin%
to. kri,ma a;rxasqai

tou/ avpo, tou/ oi;kou
de,
tou/ qeou/
to. te,loj $e;stai% ti,

eiv
$to. kri,ma% (X)
tw/n avpeiqou,ntwn tw/| euvaggeli,w| prw/ton avfV h`mw/n
tou/ qeou/
1Pe 4:18 kai, avsebh,j

o` kai, fanei/tai
a`martwlo,j pou/ eiv
o` di,kaioj sw,|zetai
mo,lij
1Pe 4:19 w[ste

oi` pa,scontej
kata, to. qe,lhma

tou/ qeou/
paratiqe,sqwsan ta.j yuca,j
kai, evn avgaqopoii<a| auvtw/n
kti,sth|
pistw/|

1Pe 5:1-4 sumpresbu,teroj
o` kai,
ma,rtuj
tw/n paqhma,twn (X) parakalw/ presbute,rouj
tou/ Cristou/
evn u`mi/n
o` koinwno,j tou,j
th/j do,xhj
avpokalu,ptesqai
kai, mellou,shj
poima,nate to. poi,mnion
evpiskopou/ntej evn u`mi/n tou/ qeou/
avnagkastw/j
mh,
avllV
e`kousi,wj
de, aivscrokerdw/j
kata, qeo,n
(X) mh,
kai, avlla,
dV proqu,mwj
mh, w`j
katakurieu,ontej tw/n klh,rwn
avlla,
gino,menoi tu,poi
tou/ poimni,ou
komiei/sqe to.n ste,fanon
tou/ avrcipoi,menoj fanerwqe,ntoj avmara,ntinon

th/j do,xhj
1Pe 5:5 new,teroi
(X) u`pota,ghte
o`moi,wj presbute,roij
de,
pa,ntej evgkombw,sasqe th.n tapeinofrosu,nhn
avllh,loij avntita,ssetai u`perhfa,noij
o[ti
o` qeo,j de,
di,dwsin ca,rin
tapeinoi/j

1Pe 5:6-7 ou=n
(X) tapeinw,qhte
u`po, th.n cei/ra i[na

(X) u`yw,sh| u`ma/j
krataia,n
evn kairw/|
tou/ qeou/
evpiri,yantej th.n me,rimnan
evpV auvto,n pa/san u`mw/n

o[ti
(X) me,lei
auvtw/| peri, u`mw/n
1Pe 5:8-9 nh,yate

(X)
grhgorh,sate
dia,boloj o` avnti,dikoj peripatei/

u`mw/n w`j
le,wn (X)
(X) avnti,sthte w-|
wvruo,menoj
$o;ntej% stereoi,
katapiei/n tina
th/| pi,stei zhtw/n
ta. auvta, evpitelei/sqai

tw/n paqhma,twn th/| avdelfo,thti
eivdo,tej
evn ko,smw| u`mw/n
1Pe 5:10 katarti,sei

de,
sthri,xei
o` qeo,j
sqenw,sei
ca,ritoj o` kale,saj u`ma/j
qemeliw,sei
pa,shj
eivj th.n do,xan
auvto,j paqo,ntaj
evn Cristw/| aivw,nion
ovli,gon
auvtou/

1Pe 5:11 to. kra,toj (X) avmh,n
auvtw/| eivj tou.j aivw/naj
1Pe 5:12 (X) e;graya

u`mi/n dia, Silouanou/ tou/ avdelfou/
diV ovli,gwn pistou/

w`j
(X) logi,zomai
parakalw/n
kai,
tau,thn ei=nai ca,rin
evpimarturw/n
avlhqh/
(X) sth/te tou/ qeou/
eivj h[n
1Pe 5:13 h` suneklekth,
evn Babulw/ni avspa,zetai u`ma/j

kai,
o` uiò,j Ma/rkoj
mou
1Pe 5:14 (X) avspa,sasqe avllh,louj eivrh,nh (X)
evn filh,mati u`mi/n
avga,phj pa/sin
evn Cristw/|
toi/j

2Pe 1:1-4
dou/loj
kai, Sumew.n Pe,troj $gra,fw% $th.n evpistolh,n%

avpo,stoloj toi/j lacou/sin pi,stin
VIhsou/ Cristou/ evn dikaiosu,nh| ivso,timon
h`mi/n
qeou/
tou/ kai, VIhsou/ Cristou/
swth/roj
h`mw/n
ca,rij
kai, plhqunqei,h
eivrh,nh u`mi/n evn evpignw,sei
tou/ qeou/
kai, tou/ kuri,ou

VIhsou/ h`mw/n
w`j zwh,n
pro,j kai,
th/j duna,mewj dedwrhme,nhj ta, euvse,beian
qei,aj auvtou/ h`mi/n dia, th/j evpignw,sewj pa,nta
tou/ kale,santoj h`ma/j

(X) dedw,rhtai ta. evpagge,lmata
do,xh|
diV w-n h`mi/n ti,mia
kai,
kai,
ivdi,a| avreth/|
me,gista
i[na
(X) ge,nhsqe koinwnoi,
dia, tou,twn fu,sewj

qei,aj
avpofugo,ntej
th/j fqora/j
evn tw/| ko,smw| evn evpiqumi,a|

2Pe 1:5-7 th.n avreth,n
evn th/| pi,stei
de, u`mw/n
th.n gnw/sin
evn th/| avreth/|

de,
th.n evgkra,teian
de, evn th/| gnw,sei
de,
(X) evpicorhgh,sate
th.n u`pomonh,n
evn th/| evgkratei,a|

tou/to de,
kai, auvto, th.n euvse,beian
evn th/| u`pomonh/|

pareisene,gkantej spoudh,n de,
pa/san th.n filadelfi,an
evn th/| euvsebei,a|

de,
th.n avga,phn
evn th/| filadelfi,a|
2Pe 1:8-9 ga,r avrgou,j
tau/ta kaqi,sthsin $u`maj% ouvk

ouvde,
eivj th.n evpi,gnwsin avka,rpouj
u`pa,rconta h`mw/n
kai, u`mi/n
ga,r pleona,zonta
tuflo,j
(X) evstin
muwpa,zwn
tau/ta pa,restin labw,n lh,qhn
mh, w-| tou/ kaqarismou/

tw/n a`martiw/n
pa,lai auvtou/

2Pe 1:10 dio,
avdelfoi,
(X) spouda,sate klh/sin

ma/llon poiei/sqai th.n bebai,an
kai,
ga,r evklogh,n
(X) ptai,shte
u`mw/n
ouv mh,
poiou/ntej tau/ta pote
2Pe 1:11 ga,r
h` ei;sodoj evpicorhghqh,setai
eivj th.n basilei,an ou[twj plousi,wj u`mi/n
aivw,nion kuri,ou
swth/roj
h`mw/n
2Pe 1:12 dio,

u`pomimnh,|skein u`ma/j
(X) mellh,sw
peri, tou,twn
avei,
eivdo,taj
kai,per
kai,
evsthrigme,nouj
evn th/| avlhqei,a|
parou,sh|

2Pe 1:13-14 diegei,rein u`ma/j (X) eivmi,
evfV (X) o[son evn tw/| skhnw,mati

de,
evn u`pomnh,sei tou,tw|
(X) h`gou/mai di,kaion
h` avpo,qesij evstin tacinh,

tou/ skhnw,matoj kaqw,j
mou o[ti VIhsou/j Cristo,j o` ku,rioj evdh,lwsen
eivdw,j kai, moi
h`mw/n
2Pe 1:15 de,
(X) spouda,sw
poiei/sqai th.n mnh,mhn
u`ma/j e;cein
meta, th.n e;xodon tou,twn
kai, e`ka,stote
evmh,n
du,namin
2Pe 1:16 ga,r
(X) evgnwri,samen th.n kai,

u`mi/n
parousi,an
evxakolouqh,santej mu,qoij tou/ kuri,ou VIhsou/ Cristou/
ouv sesofisme,noij h`mw/n
avllV
genhqe,ntej evpo,ptai
th/j megaleio,thtoj
evkei,nou

timh,n
2Pe 1:17-18
(X) labw,n kai,
ga,r para, qeou/ patro,j do,xan
ou-to,j evstin o` uiò,j o` avgaphto,j

mou mou
fwnh/j evnecqei,shj
kai,
toia/sde auvtw/| u`po, th/j do,xhj
evgw, euvdo,khsa
eivj o[n megaloprepou/j

th.n fwnh,n evnecqei/san
tau,thn evx ouvranou/
h`mei/j hvkou,samen
o;ntej
su,n auvtw/| evn tw/| o;rei

a`gi,w|

2Pe 1:19-21 kai,
(X) e;comen to.n lo,gon bebaio,teron

profhtiko,n
(X) poiei/te
kalw/j prose,contej w-|
w`j
(X) (X) lu,cnw|
e[wj (X) fai,nonti
evn to,pw|
h`me,ra diauga,sh|
auvcmhrw/|
ou-
kai,
fwsfo,roj avnatei,lh|
evn tai/j kardi,aij

u`mw/n
profhtei,a gi,netai
pa/sa grafh/j ouv evpilu,sewj
o[ti ivdi,aj
ginw,skontej tou/to
prw/ton profhtei,a hvne,cqh
ga,r
qelh,mati pote
ouv
avllV avnqrw,pou
a;nqrwpoi evla,lhsan
avpo, qeou/ fero,menoi
u`po, pneu,matoj
a`gi,ou

2Pe 2:1 de,
yeudoprofh/tai evge,nonto
kai, evn tw/| law/| w`j
yeudodida,skaloi e;sontai
evn u`mi/n
oi[tinej pareisa,xousin ai`re,seij kai,
avpwlei,aj
avrnou,menoi to.n despo,thn

kai, avgora,santa auvtou,j
evpa,gontej avpw,leian
eàutoi/j tacinh,n
2Pe 2:2-3 kai, polloi, evxakolouqh,sousin tai/j avselgei,aij

auvtw/n
h` o`do,j blasfhmhqh,setai
kai,
th/j avlhqei,aj diV ou[j
(X) evmporeu,sontai u`ma/j
evn pleonexi,a| lo,goij

plastoi/j
to. kri,ma avrgei/
e;kpalai oi-j ouvk
kai,
h` avpw,leia nusta,zei
auvtw/n ouv

2Pe 2:4-10a poreuome,nouj
rù,esqai euvsebei/j
ga,r ovpi,sw sarko,j
evk peirasmou/
ku,rioj oi=den de, evn evpiqumi,a|
tou.j kai,
threi/n avdi,kouj ma,lista de,
miasmou/
eivj h`me,ran
katafronou/ntaj kurio,thtoj
kolazome,nouj kri,sewj
evfei,sato avgge,lwn
ouvk a`marthsa,ntwn
avlla,
pare,dwken $auvtou,j%
tartarw,saj throume,nouj
seirai/j eivj kri,sin
kai,
zo,fou
evfei,sato ko,smou
ouvk avrcai,ou
eiv avllV
o` qeo,j evfu,laxen Nw/e kh,ruka o;gdoon
evpa,xaj kataklusmo,n dikaiosu,nhj
ko,smw|
kai,
kate,krinen avsebw/n
katastrofh/| teqeikw,j $auvta,j% u`po,deigma
tefrw,saj po,leij mello,ntwn avsebei/n

Sodo,mwn
kai,
kai,
Gomo,rraj
evrru,sato Lw,t
kataponou,menon di,kaion
u`po, th/j avnastrofh/j

tw/n avqe,smwn evn avselgei,a|
ga,r
o` di,kaioj evbasa,nizen yuch,n
ble,mmati evgkatoikw/n h`me,ran e;rgoij dikai,an
kai, evx h`me,raj avno,moij

evn auvtoi/j
avkoh/|

2Pe 2:10b-11 (X) tre,mousin
ouv $o;ntej% tolmhtai, o[pou
a;ggeloi fe,rousin kri,sin
auvqa,deij
ouv bla,sfhmon
blasfhmou/ntej do,xaj katV auvtw/n
para, kuri,w|
o;ntej mei,zonej
ivscu,i?
kai,
duna,mei
2Pe 2:12-14 de,
ou-toi fqarh,sontai
kai,
gegennhme,na fusika,
evn th/| fqora/|
a[lwsin
auvtw/n
eivj kai, w`j
fqora,n
zw/|a (X)
a;loga
blasfhmou/ntej
evn (X) (X) avgnoou/sin oi-j
avdikou,menoi misqo,n
h`gou,menoi th.n trufh,n h`donh,n avdiki,aj
evn h`me,ra| spi,loi

$o;ntej% kai,
mw/moi
evntrufw/ntej
evn tai/j avpa,taij suneuwcou,menoi

auvtw/n u`mi/n
e;contej ovfqalmou,j
mestou,j
delea,zontej yuca,j moicali,doj
kai,
e;contej kardi,an avsthri,ktouj
avkatapau,stouj
$o;ntej% te,kna gegumnasme,nhn a`marti,aj
kata,raj pleonexi,aj

2Pe 2:15-16 (X) evplanh,qhsan
katalipo,ntej o`do,n hvga,phsen misqo,n

euvqei/an o[j avdiki,aj
de,
evxakolouqh,santej th/| o`dw/| e;scen e;legxin
tou/ Balaa,m paranomi,aj
tou/ Boso,r ivdi,aj
u`pozu,gion evkw,lusen th.n parafroni,an

a;fwnon fqegxa,menon tou/ profh,tou
evn fwnh/|
avnqrw,pou
2Pe 2:17 phgai,
ou-toi, eivsin a;nudroi

kai,
o`mi,clai
o` zo,foj teth,rhtai
evlauno,menai
tou/ sko,touj oi-j
u`po, lai,lapoj
2Pe 2:18-19 ga,r tou.j avnastrefome,nouj

tou.j avpofeu,gontaj
(X) delea,zousin evn pla,nh|
o;ntwj
evn evpiqumi,aij
fqeggo,menoi u`pe,rogka avselgei,aij sarko,j
mataio,thtoj
evpaggello,menoi evleuqeri,an
auvtoi/j auvtoi, u`pa,rcontej dou/loi
th/j fqora/j
ga,r
(X) dedou,lwtai tij h[tthtai
tou,tw| w-|

2Pe 2:20 ga,r
ta. e;scata ge,gonen cei,rona

auvtoi/j tw/n prw,twn
eiv
(X) h`ttw/ntai
avpofugo,ntej ta. mia,smata
evn evpignw,sei tou/ ko,smou
kuri,ou
de,
swth/roj
evmplake,ntej
tou,toij pa,lin
2Pe 2:21 ga,r evpegnwke,nai th.n o`do,n

mh, th/j dikaiosu,nhj
h=n krei/tton
auvtoi/j
u`postre,yai
evpignou/sin evk th/j evntolh/j
paradoqei,shj a`gi,aj
h;
auvtoi/j
(X)
2Pe 2:22 to, sumbe,bhken

th/j paroimi,aj auvtoi/j
avlhqou/j
ku,wn
kai, evpistre,yaj
evpi, to. evxe,rama
u-j i;dion
lousame,nh $evpistre,yasa%
eivj kulismo,n
borbo,rou

2Pe 3:1-4 avgaphtoi,
(X) gra,fw evpistolh,n

h;dh tau,thn deute,ran
u`mi/n
(X) diegei,rw th.n dia,noian
evn ai-j evn u`pomnh,sei u`mw/n eivlikrinh/
tw/n r`hma,twn
proeirhme,nwn
mnhsqh/nai
kai, u`po, tw/n profhtw/n
th/j evntolh/j a`gi,wn
kuri,ou
tw/n avposto,lwn tou/ kai,
u`mw/n swth/roj
evmpai/ktai evleu,sontai
o[ti evpV evsca,twn evn evmpaigmonh/|

ginw,skontej tou/to
tw/n h`merw/n
prw/ton
poreuo,menoi
kata, ta.j evpiqumi,aj
kai, ivdi,aj auvtw/n
le,gontej
h` evpaggeli,a evstin
th/j parousi,aj pou/
auvtou/
ga,r
pa,nta diame,nei ou[twj oi` pate,rej evkoimh,qhsan

avpV avrch/j avfV (X) h-j
kti,sewj

2Pe 3:5-7 ga,r
tou/to lanqa,nei auvtou,j
qe,lontaj
ouvranoi,
kai, h=san
gh/ e;kpalai tw/| lo,gw|
sunestw/sa tou/ qeou/
evx u[datoj
kai,
diV u[datoj
de,
o` ko,smoj avpw,leto
to,te diV o[n kataklusqei,j
u[dati
oi` ouvranoi,
o[ti kai, teqhsaurisme,noi eivsi,n
h` gh/ tw/| lo,gw| throu,menoi
nu/n
puri, auvtw/| eivj h`me,ran kri,sewj
kai,
avpwlei,aj
tw/n avnqrw,pwn
avsebw/n
2Pe 3:8 de,
avgaphtoi,
e[n lanqane,tw u`ma/j

tou/to mh,
h`me,ra $evstin% w`j e;th

mi,a para, kuri,w| ci,lia
kai,
o[ti e;th $evstin% w`j h`me,ra
ci,lia mi,a

2Pe 3:9 bradu,nei
ku,rioj ouv th/j evpaggeli,aj w`j

tinej h`gou/ntai bradu,thta
avlla,
makroqumei/
tinaj avpole,sqai
eivj u`ma/j
boulo,menoj mh, pa,ntaj cwrh/sai

avlla,
eivj meta,noian
2Pe 3:10 de,
h`me,ra h[xei
kuri,ou w`j
kle,pthj (X)
oi` ouvranoi, pareleu,sontai

ròizhdo,n
de,
stoicei/a luqh,setai
kai, kausou,mena
evn h-| gh/
kai, eu`reqh,setai
ta. e;rga ouvc
evn auvth/|
2Pe 3:11-12 u`ma/j u`pa,rcein potapou,j
avnastrofai/j
evn a`gi,aij
kai,
euvsebei,aij
dei/
tou,twn luome,nwn
pa,ntwn ou[twj
ouvranoi, luqh,sontai
prosdokw/ntaj
purou,menoi th.n parousi,an
kai, kai,
diV h[n stoicei/a th,ketai speu,dontaj th/j h`me,raj
kausou,mena tou/ qeou/

2Pe 3:13
de, ouvranou,j
(X) prosdokw/men kainou,j dikaiosu,nh katoikei/

kai,
kata, to. evpa,ggelma gh/n evn oi-j
auvtou/ kainh,n
2Pe 3:14-16
dio, spouda,sate a;spiloi

avgaphtoi, eu`reqh/nai kai,
(X) kai, auvtw/| avmw,mhtoi
evn eivrh,nh|
prosdokw/ntej tau/ta h`gei/sqe th.n makroqumi,an swthri,an

tou/ kuri,ou
kaqw,j h`mw/n
Pau/loj o` avdelfo,j e;grayen

kai, h`mw/n u`mi/n kata, th.n sofi,an
avgaphto,j
doqei/san
w`j auvtw/|
(X) $gra,fei%
evn tai/j evpistolai/j

lalw/n kai, pa,saij
evn auvtai/j peri, tou,twn
dusno,hta evstin
tina evn ai-j
avmaqei/j
oi` kai, streblw,sousin a]
avsth,riktoi pro,j th.n avpw,leian w`j
(X) $streblou/sin% ta.j grafa,j
ivdi,an auvtw/n
kai, loipa,j

2Pe 3:17-18 ou=n fula,ssesqe
avgaphtoi, i[na mh,

(X) evkpe,shte
u`mei/j de, sunapacqe,ntej tou/ sthrigmou/
th/| pla,nh| ivdi,ou

proginw,skontej auvxa,nete tw/n avqe,smwn
ca,riti
evn kai,
gnw,sei kuri,ou
swth/roj
h` do,xa nu/n h`mw/n

(X)
auvtw/| kai,
kai,
eivj h`me,ran
aivw/noj

1Jo 1:1-3 (X) avpagge,llomen (X)
u`mi/n
o[ h=n
kai,
avpV avrch/j
i[na
u`mei/j e;chte koinwni,an (X) avkhko,amen o[
kai, meqV h`mw/n
(X) e`wra,kamen o[
toi/j ovfqalmoi/j
h`mw/n
(X) evqeasa,meqa
kai, o[
ai` cei/rej evyhla,fhsan peri, tou/ lo,gou

h`mw/n th/j zwh/j
kai, h` zwh, evfanerw,qh
kai, e`wra,kamen
(X) marturou/men
kai,
kai, th.n zwh,n
avpagge,llomen th.n aivw,nion
u`mi/n
h=n
h[tij pro,j to.n pate,ra

kai,
evfanerw,qh
h`mi/n
e`wra,kamen
(X) kai, o[
avkhko,amen
de,
h` koinwni,a $evstin% meta, tou/ patro,j

kai, h` h`mete,ra kai,
meta, tou/ uiòu/ VIhsou/ Cristou/
auvtou/

1Jo 1:4 kai,
h`mei/j gra,fomen tau/ta
i[na
h` cara, h=| peplhrwme,nh
h`mw/n
o` qeo,j evstin fw/j

1Jo 1:5
kai,
skoti,a e;stin
kai,
o[ti ouvdemi,a ouvk
h` avggeli,a e;stin au[th
evn auvtw/|
avkhko,amen
(X) avpV auvtou/ h[n

kai,
avnagge,llomen
u`mi/n
1Jo 1:6-7 yeudo,meqa

(X) kai,
poiou/men th.n avlh,qeian (X) e;comen koinwni,an
ouv
metV auvtou/
o[ti
eva,n ei;pwmen
(X) kai,
peripatw/men
evn tw/| sko,tei

(X) e;comen koinwni,an
metV avllh,lwn
kai,
to. ai-ma kaqari,zei h`ma/j
VIhsou/ tou/ uiòu/ avpo, a`marti,aj
eva,n auvtou/ pa,shj
(X) peripatw/men
evn tw/| fwti, w`j

auvto,j evstin
evn tw/| fwti,

1Jo 1:8 (X) planw/men eàutou,j
kai,
h` avlh,qeia e;stin
ouvk evn h`mi/n
(X) e;comen a`marti,an

eva,n
o[ti ouvk
(X) ei;pwmen
1Jo 1:9 pisto,j

(X) evstin kai,
di,kaioj
avfh/| ta.j a`marti,aj
i[na
(X) h`mi/n
kai,
eva,n
kaqari,sh| h`ma/j
(X) o`mologw/men ta.j a`marti,aj
h`mw/n avpo, avdiki,aj
pa,shj
1Jo 1:10
(X) poiou/men auvto,n yeu,sthn
kai,
o` lo,goj e;stin
auvtou/ ouvk evn h`mi/n
(X) h`marth,kamen
eva,n
o[ti ouvc
(X) ei;pwmen

1Jo 2:1-2 tekni,a
mou
(X) gra,fw tau/ta
u`mi/n i[na
(X) a`ma,rthte
mh,
kai, (X) e;comen para,klhton VIhsou/n Cristo,n di,kaion
pro,j to.n pate,ra

kai,
auvto,j evstin i`lasmo,j
eva,n peri, tw/n a`martiw/n
tij a`ma,rth|
h`mw/n peri, tw/n h`mete,rwn
de,
ouv mo,non
avlla. kai,
peri, tou/ ko,smou
1Jo 2:3 kai, (X) evgnw,kamen auvto,n o[lou
o[ti
(X) ginw,skomen
(X) thrw/men ta.j evntola,j
eva,n auvtou/
evn tou,tw|
1Jo 2:4-5 le,gwn
o` o[ti
kai, (X) e;gnwka auvto,n
thrw/n ta.j evntola,j
mh, auvtou/
evstin yeu,sthj
kai,
h` avlh,qeia e;stin
dV ouvk evn tou,tw|
h` avga,ph tetelei,wtai
tou/ qeou/ avlhqw/j evn tou,tw| o[j thrh/| to.n lo,gon
(X) evsmen a;n auvtou/
o[ti evn auvtw/|

(X) ginw,skomen
evn tou,tw|

1Jo 2:6 me,nein
o` le,gwn peripatei/n
evn auvtw/|
ovfei,lei
ou[twj
auvto,j
kai, kaqw,j
evkei/noj periepa,thsen
1Jo 2:7 evntolh,n
ouvk kainh,n
(X) gra,fw
avllV
avgaphtoi, u`mi/n
evntolh,n (X) ei;cete h[n
palaia,n avpV avrch/j
h` evntolh, evstin o` lo,goj (X) hvkou,sate o[n

h` palaia,
1Jo 2:8 pa,lin
(X) gra,fw evntolh,n o[ evstin avlhqe,j

u`mi/n kainh,n evn auvtw/|
kai,
h` skoti,a para,getai evn u`mi/n
o[ti
kai,
to. fw/j fai,nei
to. avlhqino,n h;dh
1Jo 2:9 ei=nai

le,gwn
evn tw/| fwti,
o` kai,
misw/n to.n avdelfo,n
auvtou/
evsti,n
evn th/| skoti,a| e[wj a;rti

1Jo 2:10-11 o` avgapw/n to.n avdelfo,n
auvtou/
me,nei
kai, evn tw/| fwti,

ska,ndalon e;stin
ouvk evn auvtw/| evstin
de,
o` misw/n to.n avdelfo,n evn th/| skoti,a|
kai,
auvtou/ peripatei/
evn th/| skoti,a|

(X) u`pa,gei
kai,
pou/
oi=den
1Jo 2:12 tekni,a ouvk o[ti
h` skoti,a evtu,flwsen tou.j ovfqalmou,j
(X) gra,fw
auvtou/
u`mi/n o[ti
ai` a`marti,ai avfe,wntai
u`mi/n dia, to. o;noma
1Jo 2:13 pate,rej
auvtou/
(X) gra,fw
avpV avrch/j
u`mi/n o[ti
neani,skoi (X) evgnw,kate to,n
(X) gra,fw
u`mi/n o[ti
(X) nenikh,kate to.n ponhro,n
1Jo 2:14 paidi,a
(X) e;graya
u`mi/n o[ti
pate,rej (X) evgnw,kate to.n pate,ra
(X) e;graya
avpV avrch/j
u`mi/n o[ti
(X) evgnw,kate to,n
neani,skoi
(X) evste ivscuroi,
(X) e;graya
kai,
u`mi/n o[ti o` lo,goj me,nei
tou/ qeou/ evn u`mi/n
kai,
(X) nenikh,kate to.n ponhro,n

1Jo 2:15-16 to.n ko,smon
(X) avgapa/te mhde, evn tw/| ko,smw|
mh, ta,
h` avga,ph e;stin
tou/ patro,j ouvk evn auvtw/|
eva,n
h` evpiqumi,a tij avgapa/| to.n ko,smon
th/j sarko,j o[ti e;stin

kai, evn tw/| ko,smw|
h` evpiqumi,a to, ouvk evk tou/ patro,j
avllV
tw/n ovfqalmw/n kai, pa/n evsti,n
h` avlazonei,a evk tou/ ko,smou
tou/ bi,ou
1Jo 2:17 o` ko,smoj

kai, kai, para,getai
h` evpiqumi,a
auvtou/
de,
o` poiw/n to. qe,lhma
tou/ qeou/
me,nei
eivj to.n aivw/na
1Jo 2:18 paidi,a w[ra evstin

evsca,th
kai,
avnti,cristoi gego,nasin
polloi, kai, nu/n
avnti,cristoj e;rcetai
kaqw,j
o[ti
(X) hvkou,sate w[ra evstin
o[qen evsca,th o[ti

(X) ginw,skomen

1Jo 2:19 evxh/lqan
(X) evx h`mw/n

avllV
h=san
ouvk evx h`mw/n
(X) memenh,keisan
ga,r
a;n meqV h`mw/n
avllV eiv
(X) h=san
(X) (X) evx h`mw/n

pa,ntej eivsi,n
i[na
o[ti ouvk
(X) fanerwqw/sin
evx h`mw/n
1Jo 2:20 kai, u`mei/j e;cete cri/sma
kai, avpo, tou/ a`gi,ou
pa,ntej oi;date
1Jo 2:21 (X) e;graya

o[ti
ouvk (X) oi;date th.n avlh,qeian
u`mi/n
avllV ouvk
o[ti
kai, (X) oi;date auvth,n
o[ti
yeu/doj e;stin
pa/n ouvk evk th/j avlhqei,aj
VIhsou/j e;stin o` Cristo,j

1Jo 2:22 o` yeu,sthj evstin ti,j
o[ti ouvk
eiv mh, o` avrnou,menoj
$o` yeu,sthj% $evstin%
to.n pate,ra
o` avrnou,menoj kai,
to.n uiò,n
ou-to,j evstin o` avnti,cristoj

1Jo 2:23 o` avrnou,menoj to.n uiò,n
e;cei to.n pate,ra
pa/j ouvde,
o` o`mologw/n to.n uiò,n

e;cei to.n pate,ra
kai,
1Jo 2:24 u`mei/j
(X) mene,tw u`mei/j menei/te evn tw/| ui`w/|

evn u`mi/n kai, kai,
(X) hvkou,sate o[ evn tw/| patri,
eva,n
avpV avrch/j
(X) mei,nh|
evn u`mi/n
(X) hvkou,sate o[
1Jo 2:25 kai,
avpV avrch/j
au[th evstin h` evpaggeli,a
auvto,j evphggei,lato h[n th.n zwh,n
h`mi/n th.n aivw,nion
1Jo 2:26 (X) e;graya tau/ta
u`mi/n tw/n planw,ntwn u`ma/j

peri,

1Jo 2:27 u`mei/j
to. cri/sma me,nei
kai, evn u`mi/n

(X) evla,bete o[
kai, avpV auvtou/
e;cete crei,an
(X) ouv i[na
avllV tij dida,skh| u`ma/j
me,nete
dida,skei u`ma/j
evn auvtw/|
peri, pa,ntwn
w`j
to. cri/sma
kai,
kai, auvtou/ evstin avlhqe,j
kai,
e;stin yeu/doj
kaqw,j
(X) evdi,daxen u`ma/j ouvk
1Jo 2:28 kai,
tekni,a
(X) me,nete
scw/men parrhsi,an
nu/n i[na
(X) kai,
evn auvtw/|
aivscunqw/men
eva,n mh, evn th/| parousi,a|

(X) fanerwqh/|
avpV auvtou/ auvtou/
1Jo 2:29 o` poiw/n th.n dikaiosu,nhn

gege,nnhtai
kai, pa/j o[ti evx auvtou/
(X) ginw,skete
(X) evstin di,kaioj

eva,n
o[ti
(X) eivdh/te

1Jo 3:1 klhqw/men
(X) kai, te,kna
evsme,n qeou/
i[na
o` path,r de,dwken avga,phn
h`mi/n potaph,n
(X) i;dete
o` ko,smoj ginw,skei h`ma/j

ouv
dia, tou/to
o[ti
(X) e;gnw auvto,n
ouvk
1Jo 3:2 avgaphtoi, (X) evsmen te,kna
nu/n qeou/
kai,
(X) evso,meqa ti,
evfanerw,qh
ou;pw
(X) evso,meqa o[moioi
o[ti auvtw/|
(X) oi;damen
eva,n
(X) fanerwqh/| (X) evstin
o[ti kaqw,j
(X) ovyo,meqa auvto,n
1Jo 3:3 kai,

o` e;cwn th.n evlpi,da
evpV auvtw/| tau,thn

a`gni,zei eàuto,n
pa/j kaqw,j
evkei/noj evstin a`gno,j
1Jo 3:4 o` poiw/n th.n a`marti,an

poiei/ th.n avnomi,an
pa/j kai,
kai,
h` a`marti,a evstin h` avnomi,a

1Jo 3:5 evkei/noj evfanerw,qh
i[na
kai, (X) a;rh| ta.j a`marti,aj
kai,
o[ti
(X) oi;date a`marti,a e;stin
ouvk evn auvtw/|
o` me,nwn
1Jo 3:6
evn auvtw/|
a`marta,nei
pa/j ouvc
e`w,raken auvto,n
o` a`marta,nwn
ouvc
ouvde,
pa/j e;gnwken auvto,n
1Jo 3:7-8 paidi,a mhdei,j plana,tw u`ma/j
o` poiw/n th.n dikaiosu,nhn

evstin di,kaioj
kaqw,j
evkei/noj evstin di,kaioj
o` poiw/n th.n a`marti,an
evstin
evk tou/ diabo,lou

o[ti
(X) lu,sh| ta. e;rga o` dia,boloj a`marta,nei
o` uiò,j evfanerw,qh
i[na tou/ diabo,lou avpV avrch/j
tou/ qeou/ eivj tou/to
1Jo 3:9 o` gegennhme,noj
evk tou/ qeou/

poiei/ a`marti,an
spe,rma me,nei
pa/j ouv
o[ti auvtou/ evn auvtw/|
kai,
a`marta,nein
(X) du,natai
o[ti ouv
(X) gege,nnhtai
evk tou/ qeou/

1Jo 3:10 o` poiw/n dikaiosu,nhn
ta. te,kna
mh,
tou/ qeou/ evstin fanera,
kai,
ta. te,kna evn tou,tw| kai, e;stin
o` avgapw/n to.n avdelfo,n
tou/ diabo,lou mh, auvtou/ ouvk
pa/j evk tou/ qeou/
1Jo 3:11-12
(X) avgapw/men avllh,louj
o[ti
i[na
h` avggeli,a evstin au[th
h=n
(X) hvkou,sate h[n ouv kaqw,j
Ka,i?n evk tou/ ponhrou/
kai,
avpV avrch/j
e;sfaxen to.n avdelfo,n
kai, auvtou/
(X) $e;sfaxen% $auvto,n% (X) e;sfaxen auvto,n
ta. e;rga h=n ponhra, ca,rin ti,noj

o[ti
auvtou/
de,
ta, $h=n% di,kaia
tou/ avdelfou/
auvtou/
1Jo 3:13 kai,
avdelfoi,
(X) qauma,zete
mh, eiv
o` ko,smoj misei/ u`ma/j
1Jo 3:14 (X) metabebh,kamen
o[ti evk tou/ qana,tou eivj th.n zwh,n

h`mei/j oi;damen
o[ti
(X) avgapw/men tou.j avdelfou,j
o` avgapw/n
mh,
me,nei
evn tw/| qana,tw|

1Jo 3:15 o` misw/n to.n avdelfo,n
auvtou/
evstin avnqrwpokto,noj
pa/j
me,nousan
avnqrwpokto,noj e;cei zwh,n
kai, evn auvtw/|
pa/j ouvk aivw,nion
o[ti
(X) oi;date
1Jo 3:16 (X) evgnw,kamen th.n avga,phn
evkei/noj e;qhken th.n yuch,n

o[ti u`pe,r h`mw/n auvtou/
kai, evn tou,tw|
qei/nai ta.j yuca,j

h`mei/j ovfei,lomen
u`pe,r tw/n avdelfw/n
1Jo 3:17 dV
h` avga,ph me,nei
e;ch| to.n bi,on
tou/ qeou/ pw/j evn auvtw/|
tou/ ko,smou
kai,
e;conta crei,an
o[j qewrh/| to.n avdelfo,n
a;n auvtou/
kai,
klei,sh| ta. spla,gcna
avpV auvtou/ auvtou/

1Jo 3:18-19a tekni,a lo,gw|
avgapw/men
mhde,
th/| glw,ssh|
mh,
avllV e;rgw|
(X) evn kai,

kai,
avlhqei,a|
(X) evsmen
o[ti evk th/j avlhqei,aj

gnwso,meqa
evn tou,tw|
1Jo 3:19b-20 kai,
(X) pei,somen th.n kardi,an

h`mw/n
evstin mei,zwn
o[ti o[ti
e;mprosqen auvtou/ o` qeo,j th/j kardi,aj
kai,
ginw,skei pa,nta h`mw/n
eva,n
h` kardi,a kataginw,skh|
h`mw/n
1Jo 3:21-22 avgaphtoi, e;comen parrhsi,an
pro,j to.n qeo,n

(X)
kai,
lamba,nomen (X) (X) aivtw/men o[

eva,n
h` kardi,a kataginw,skh| avpV auvtou/ eva,n
h`mw/n mh,
throu/men ta.j evntola,j

o[ti
(X) auvtou/
kai,
poiou/men ta. avresta,
evnw,pion auvtou/

1Jo 3:23 pisteu,swmen tw/| ovno,mati
tou/ uiòu/ VIhsou/ Cristou/
(X)
kai, kai, auvtou/
i[na
h` evntolh, evstin au[th avgapw/men avllh,louj
auvtou/
kaqw,j
(X) e;dwken evntolh,n
h`mi/n
1Jo 3:24 kai, o` thrw/n ta.j evntola,j

auvtou/
me,nei
kai, evn auvtw/|

auvto,j $me,nei%
evn auvtw/|
kai,
(X) me,nei
o[ti evn h`mi/n

(X) ginw,skomen
evn tou,tw| evk tou/ pneu,matoj
(X) e;dwken ou-

h`mi/n

1Jo 4:1 pisteu,ete pneu,mati
avgaphtoi,
(X) mh, panti, (X) evstin

avlla,
eiv evk tou/ qeou/
dokima,zete ta. pneu,mata
o[ti
yeudoprofh/tai evxelhlu,qasin
polloi, eivj to.n ko,smon
1Jo 4:2-3 (X) ginw,skete to. pneu/ma pneu/ma evstin

tou/ qeou/ pa/n evk tou/ qeou/
VIhsou/n Cristo,n evlhluqo,ta
evn sarki,
kai, o[ o`mologei/
evn tou,tw|
pneu/ma e;stin
pa/n ouvk evk tou/ qeou/
o[ o`mologei/ to.n VIhsou/n

kai,
mh,
tou/to evstin to,

tou/ avnticri,stou
o[ e;rcetai
o[ti
(X) avkhko,ate
kai,
$o[% evstin
nu/n evn tw/| ko,smw| h;dh
1Jo 4:4 tekni,a evste
u`mei/j kai, evk tou/ qeou/
nenikh,kate auvtou,j
o[ti evn u`mi/n

o` evstin mei,zwn
h; evn tw/| ko,smw|

o` $evstin%

1Jo 4:5 auvtoi, eivsin
evk tou/ ko,smou
(X) lalou/sin
evk tou/ ko,smou

kai,
dia, tou/to o` ko,smoj avkou,ei auvtw/n
1Jo 4:6 h`mei/j evsmen
evk tou/ qeou/
o` ginw,skwn to.n qeo,n

avkou,ei h`mw/n
(X) avkou,ei h`mw/n

ouvk to. pneu/ma
o[j e;stin (X) ginw,skomen th/j avlhqei,aj

kai,
ouvk evk tou/ qeou/ evk tou,tou to. pneu/ma
th/j pla,nhj
1Jo 4:7 avgaphtoi,
h` avga,ph evstin
o[ti evk tou/ qeou/

kai, gege,nnhtai
o` avgapw/n
evk tou/ qeou/
kai,
pa/j ginw,skei to.n qeo,n
1Jo 4:8 o` avgapw/n
mh,
e;gnw to.n qeo,n
ouvk o[ti
o` qeo,j evstin avga,ph
1Jo 4:9 o` qeo,j avpe,stalken to.n uiò,n

h` avga,ph evfanerw,qh
o[ti eivj to.n ko,smon auvtou/
tou/ qeou/ evn tou,tw|
i[na to.n monogenh/
evn h`mi/n (X) zh,swmen
diV auvtou/

1Jo 4:10 h`mei/j hvgaph,kamen to.n qeo,n
o[ti
h` avga,ph evstin
hvga,phsen h`ma/j
evn tou,tw| ouvc
auvto,j kai,
avllV
o[ti avpe,steilen to.n uiò,n i`lasmo,n
auvtou/ peri, tw/n a`martiw/n
h`mw/n
1Jo 4:11 avgaphtoi,
avgapa/n avllh,louj
h`mei/j ovfei,lomen
kai, eiv
o` qeo,j hvga,phsen h`ma/j
ou[twj
1Jo 4:12 ouvdei,j teqe,atai qeo,n o` qeo,j me,nei

pw,pote evn h`mi/n
kai,
h` avga,ph teteleiwme,nh evstin

auvtou/ evn h`mi/n
eva,n
1Jo 4:13 (X) me,nomen
kai, evn auvtw/|
o[ti auvto,j $me,nei%

(X) ginw,skomen
evn h`mi/n
(X) de,dwken (X)
o[ti h`mi/n evk tou/ pneu,matoj

evn tou,tw|
auvtou/
1Jo 4:14
o` path,r avpe,stalken to.n uiò,n swth/ra
kai, teqea,meqa
o[ti tou/ ko,smou
h`mei/j kai,
marturou/men

1Jo 4:15 o` qeo,j me,nei
evn auvtw/|
kai, VIhsou/j evstin o` uiò,j
o[ti tou/ qeou/

auvto,j $me,nei% o[j o`mologh,sh|
evn tw/| qew/| eva,n
1Jo 4:16 kai, evgnw,kamen

h`mei/j kai, th.n avga,phn o` qeo,j e;cei h[n
pepisteu,kamen evn h`mi/n
o` qeo,j evstin avga,ph
o` me,nwn
kai,
evn th/| avga,ph|
me,nei
kai, evn tw/| qew/|

o` qeo,j me,nei
evn auvtw/|
1Jo 4:17 h` avga,ph tetelei,wtai
evn tou,tw| i[na

(X) e;cwmen parrhsi,an
meqV h`mw/n
evn th/| h`me,ra|
evkei/noj evstin
th/j kri,sewj
o[ti
kaqw,j
h`mei/j evsmen
fo,boj e;stin kai, evn tw/| ko,smw|

1Jo 4:18
evn th/| avga,ph| tou,tw|
ouvk
avllV
h` avga,ph ba,llei to.n fo,bon
telei,a e;xw o[ti
o` fo,boj e;cei ko,lasin
de,
o` fobou,menoj
tetelei,wtai
ouv evn th/| avga,ph|

1Jo 4:19
h`mei/j avgapw/men
o[ti
auvto,j hvga,phsen h`ma/j
prw/toj
1Jo 4:20 (X) evstin yeu,sthj ei;ph|
eva,n o[ti
tij kai, (X) avgapw/ to.n qeo,n
mish/| to.n avdelfo,n

auvtou/
o` avgapw/n to.n avdelfo,n (X) e`w,raken o[n
mh, auvtou/
ga,r avgapa/n to.n qeo,n (X) e`w,raken o[n

du,natai
ouvc
ouv
o` avgapw/n to.n qeo,n

1Jo 4:21 kai, avgapa/| to.n avdelfo,n
kai, auvtou/
i[na
(X) e;comen th.n evntolh,n
avpV auvtou/ tau,thn

1Jo 5:1 VIhsou/j evstin o` Cristo,j
o[ti
o` pisteu,wn
gege,nnhtai
pa/j evk tou/ qeou/
kai,
to.n gennh,santa
o` avgapw/n to.n gegennhme,non
avgapa/|
evx auvtou/
pa/j kai,
1Jo 5:2 (X) avgapw/men ta. te,kna

tou/ qeou/
o[ti
(X) ginw,skomen
avgapw/men to.n qeo,n
(X) kai,
poiw/men ta.j evntola,j
o[tan
evn tou,tw|
auvtou/
1Jo 5:3 (X) thrw/men ta.j evntola,j

auvtou/
i[na
ga,r h` avga,ph evstin au[th
tou/ qeou/
kai,
ai` evntolai, eivsin barei/ai

auvtou/ ouvk
1Jo 5:4 to. gegennhme,non
evk tou/ qeou/

o[ti nika/| to.n ko,smon
pa/n
kai,
h` ni,kh evstin au[th h` pi,stij

h`mw/n
h` nikh,sasa to.n ko,smon

1Jo 5:5 de,
o` nikw/n to.n ko,smon
evstin ti,j
VIhsou/j evstin o` uiò,j
o[ti tou/ qeou/

eiv mh, $o` nikw/n% $to.n ko,smon% o` pisteu,wn
$evstin%
1Jo 5:6
o` evlqw,n u[datoj
evn tw/| u[dati
diV kai,
ai[matoj mo,non
ouvk
avllV evn tw/| u[dati
ou-toj evstin VIhsou/j Cristo,j
kai,
kai, evn tw/| ai[mati
to. marturou/n
to. pneu/ma evstin
o[ti
to. pneu/ma evstin h` avlh,qeia
1Jo 5:7-8 to. pneu/ma
oi` marturou/ntej kai,

o[ti eivsin trei/j to. u[dwr
kai, kai,
oi` trei/j eivsin to. ai-ma
eivj to. e[n
1Jo 5:9 h` marturi,a evstin mei,zwn

tou/ qeou/ eiv
(X) lamba,nomen th.n marturi,an
(X) memartu,rhken
tw/n avnqrw,pwn
o[ti o[ti peri, tou/ uiòu/
h` marturi,a evstin au[th
auvtou/
tou/ qeou/

1Jo 5:10 o` pisteu,wn
eivj to.n uiò,n

tou/ qeou/
e;cei th.n marturi,an
evn auvtw/|
o` pisteu,wn tw/| qew/|
mh,
pepoi,hken auvto,n yeu,sthn
o[ti
(X) pepi,steuken
ouv eivj th.n marturi,an o` qeo,j memartu,rhken h[n
peri, tou/ uiòu/

auvtou/
o` qeo,j e;dwken zwh,n
1Jo 5:11
h`mi/n aivw,nion
kai,
kai,
o[ti h` zwh, evstin
h` marturi,a evstin au[th
au[th evn tw/| ui`w/|
auvtou/
1Jo 5:12 o` e;cwn to.n uiò,n
e;cei th.n zwh,n
o` e;cwn to.n uiò,n

mh, tou/ qeou/
e;cei th.n zwh,n
ouvk
1Jo 5:13 (X) e;graya tau/ta

(X) e;cete zwh,n
toi/j pisteu,ousin i[na aivw,nion
u`mi/n o[ti
(X) eivdh/te
eivj to. o;noma
tou/ uiòu/
tou/ qeou/
(X) avkou,ei h`mw/n

1Jo 5:14 kai,
o[ti eva,n
h` parrhsi,a evstin au[th (X) aivtw,meqa ti
e;comen h[n kata, to. qe,lhma

(X)
auvtou/
pro,j auvto,n

1Jo 5:15 (X) e;comen ta. aivth,mata (X) hv|th,kamen a[
kai,
o[ti avpV auvtou/
(X) oi;damen (X) avkou,ei h`mw/n
eva,n o[ti (X) (X) aivtw,meqa o[

(X) oi;damen
eva,n
1Jo 5:16 (X) aivth,sei to.n avdelfo,n a`marta,nonta

eva,n auvtou/ a`marti,an
tij i;dh|
kai, pro,j qa,naton
mh,
(X) dw,sei zwh,n
toi/j a`marta,nousin
auvtw/|
pro,j qa,naton
mh,
a`marti,a e;stin
pro,j qa,naton (X) evrwth,sh|
i[na peri, evkei,nhj

(X) le,gw
ouv
1Jo 5:17 avdiki,a evstin a`marti,a

pa/sa
kai,
a`marti,a e;stin
pro,j qa,naton
ouv
1Jo 5:18 o` gegennhme,noj
evk tou/ qeou/

a`marta,nei
pa/j
o` gennhqei,j
ouvc
avllV evk tou/ qeou/
threi/ eàuto,n
o[ti
(X) oi;damen
kai,
o` ponhro,j a[ptetai auvtou/
ouvc

1Jo 5:19 (X) evsmen
evk tou/ qeou/

kai,
o[ti o` ko,smoj kei/tai
(X) oi;damen
o[loj evn tw/| ponhrw/|
h[kei
1Jo 5:20
o` uiò,j kai,
tou/ qeou/ de,dwken dia,noian
h`mi/n i[na
de, kai, (X) ginw,skwmen to.n avlhqino,n
o[ti
(X) oi;damen (X) evsmen
evn tw/| avlhqinw/|
evn tw/| ui`w/| VIhsou/ Cristw/|

o` qeo,j
auvtou/
ou-toj evstin kai, avlhqino,j
zwh,
aivw,nioj
1Jo 5:21 tekni,a
(X) fula,xate eàuta,
avpo, tw/n eivdw,lwn

2Jo 1-2 o` presbu,teroj $gra,fw% $th.n evpistolh,n%
kuri,a|
evklekth/|
kai,
toi/j te,knoij
auvth/j
evgw, avgapw/
kai, evgw, $avgapw/% ou[j

mo,noj evn avlhqei,a|
ouvk
avlla, dia, th.n avlh,qeian
oi` evgnwko,tej th.n avlh,qeian
me,nousan
$avgapw/sin%
th,n kai, evn h`mi/n
kai, pa,ntej
e;stai
meqV h`mw/n
2Jo 3 ca,rij eivj to.n aivw/na

e;leoj e;stai
avlhqei,a|
eivrh,nh meqV h`mw/n evn kai,
avga,ph|
para, qeou/ patro,j
kai,
para, VIhsou/ Cristou/ tou/ uiòu/
tou/ patro,j
2Jo 4 (X) peripatou/ntaj
(X) evca,rhn evk tw/n te,knwn evn avlhqei,a| kaqw,j

(X) evla,bomen evntolh,n
li,an o[ti sou
(X) eu[rhka para, tou/ patro,j

2Jo 5 kai,
kuri,a
(X) evrwtw/ se
nu/n
ouvc w`j
gra,fwn evntolh,n
avllV
soi kainh,n
$w`j% i[na
$gra,fwn% $evntolh,n%
(X) ei;comen h[n
avpV avrch/j
2Jo 6 (X) peripatw/men

kai,
i[na kata, ta.j evntola,j
h` avga,ph evstin au[th
auvtou/
(X) peripath/te
i[na evn auvth/|

h` evntolh, evstin au[th
kaqw,j
(X) hvkou,sate
avpV avrch/j
2Jo 7 o[ti
VIhsou/n Cristo,n evrco,menon pla,noi evxh/lqon
evn sarki, polloi, eivj to.n ko,smon
oi` o`mologou/ntej
mh, o` pla,noj
ou-toj evstin kai,
o` avnti,cristoj
2Jo 8 (X) ble,pete eàutou,j

avpole,shte (X) (X) eivrgasa,meqa a[
i[na
(X) mh,
avlla,
avpola,bhte misqo,n
plh,rh

2Jo 9 proa,gwn
o` kai,
me,nwn
mh, evn th/| didach/|
tou/ Cristou/
e;cei qeo,n
pa/j ouvk
o` me,nwn
evn th/| didach/|
to.n pate,ra
ou-toj e;cei kai,

kai,
to.n uiò,n
2Jo 10-11 lamba,nete auvto,n
(X) mh, eivj oivki,an

kai,
le,gete
mh, cai,rein
e;rcetai auvtw/|
eiv o` le,gwn
tij kai, pro,j u`ma/j auvtw/|
ga,r cai,rein
fe,rei th.n didach,n
koinwnei/ toi/j e;rgoij
ouv tau,thn
auvtou/
toi/j ponhroi/j
2Jo 12 $gra,fein% ca,rtou
evboulh,qhn
dia, kai,
me,lanoj
(X) ouvk gene,sqai
avllV
pro,j u`ma/j
kai,
evlpi,zw
lalh/sai
gra,fein polla, sto,ma
e;cwn
u`mi/n i[na pro,j sto,ma
h` cara, h=| peplhrwme,nh

h`mw/n

2Jo 13 ta. te,kna avspa,zetai se
th/j avdelfh/j
sou th/j evklekth/j

3Jo 1 o` presbu,teroj $gra,fw% $th.n evpistolh,n%
Gai<w| evgw, avgapw/ o[n

tw/| avgaphtw/| evn avlhqei,a|
3Jo 2 euvodou/sqai
se kai,
avgaphte, peri, pa,ntwn u`giai,nein
(X) eu;comai kaqw,j

h` yuch, euvodou/tai
sou
3Jo 3 ga,r
evrcome,nwn
(X) evca,rhn
li,an avdelfw/n su, peripatei/j
kai,
kaqw,j evn avlhqei,a|
marturou,ntwn
th/| avlhqei,a|
sou
3Jo 4 ta. te,kna peripatou/nta
(X) e;cw cara,n evma, evn avlhqei,a|

(X) avkou,w
ouvk meizote,ran
i[na
tou,twn
3Jo 5-7 avgaphte,
(X) poiei/j (X) pisto,n (X) evrga,sh| o[
eivj tou.j avdelfou,j eva,n

kai,
(X) $evrga,sh|% tou/to
oi[ evmartu,rhsan
th/| avga,ph| $eivj% xe,nouj
evnw,pion evkklhsi,aj
sou
(X) poih,seij
kalw/j prope,myaj ou[j
ga,r
(X) evxh/lqon avxi,wj
u`pe,r tou/ ovno,matoj lamba,nontej mhde,n tou/ qeou/
avpo, tw/n evqnikw/n

3Jo 8 ou=n
u`polamba,nein tou.j toiou,touj
h`mei/j ovfei,lomen
i[na
(X) ginw,meqa sunergoi,
th/| avlhqei,a|
3Jo 9 (X) e;graya ti
th/| evkklhsi,a|
avllV
o` filoprwteu,wn
auvtw/n
Diotre,fhj evpide,cetai h`ma/j
ouvk
3Jo 10 (X) u`pomnh,sw ta. e;rga (X) poiei/ a[
dia, tou/to auvtou/ fluarw/n h`ma/j

eva,n lo,goij
(X) e;lqw
kai, ponhroi/j
auvto,j evpide,cetai tou.j avdelfou,j

ouv
te
kai, kwlu,ei
tou.j boulome,nouj
(X) kai,
evkba,llei
avrkou,menoj evk th/j evkklhsi,aj

mh, evpi, tou,toij
3Jo 11 avgaphte, to. kako,n o` avgaqopoiw/n

evstin
(X) mimou/ mh,
avlla, evk tou/ qeou/
to. avgaqo,n o` kakopoiw/n
e`w,raken to.n qeo,n
ouvc

3Jo 12 (X) memartu,rhtai u`po, pa,ntwn
Dhmhtri,w| kai,
u`po, th/j avlhqei,aj
de, auvth/j
h`mei/j marturou/men
kai, h` marturi,a evstin avlhqh,j
kai, h`mw/n
o[ti
(X) oi=daj
3Jo 13-14 gra,yai polla,

ei=con
soi
gra,fein me,lanoj
(X) qe,lw
avllV soi dia, kai,
kala,mou
ouv
de, ivdei/n se
evlpi,zw
euvqe,wj
kai,
lalh,somen
sto,ma
pro,j sto,ma
3Jo 15 eivrh,nh (X) oi` fi,loi avspa,zontai se (X) avspa,zou tou.j fi,louj
soi katV o;noma

Jud 1-2 dou/loj
VIhsou/ Cristou/ VIou,daj $gra,fw% $th.n evpistolh,n%
de,
avdelfo,j toi/j klhtoi/j
VIakw,bou hvgaphme,noij
evn qew/| patri,

kai,
tethrhme,noij
e;leoj
VIhsou/ Cristw/|
kai,
eivrh,nh plhqunqei,h
kai, u`mi/n
avga,ph
Jud 3 avgaphtoi,
(X) e;scon avna,gkhn
gra,yai
evpagwni,zesqai
poiou,menoj spoudh,n u`mi/n parakalw/n
th/| pi,stei
pa/san gra,fein
paradoqei,sh|
u`mi/n peri, th/j swthri,aj
a[pax toi/j a`gi,oij
koinh/j h`mw/n
Jud 4 ga,r
a;nqrwpoi pareise,dusan
tinej oi` progegramme,noi
pa,lai
eivj to. kri,ma
$o;ntej% avsebei/j tou/to
metatiqe,ntej th.n ca,rita
eivj avse,lgeian tou/ qeou/
kai, h`mw/n
despo,thn
avrnou,menoi to,n kai, VIhsou/n Cristo,n
ku,rion
mo,non
h`mw/n

Jud 5-7 tou.j pisteu,santaj
avpw,lesen
mh,
to. deu,teron
de,
sw,saj lao,n
VIhsou/j
te
evk gh/j
o[ti Aivgu,ptou
u`pomnh/sai u`ma/j
teth,rhken avgge,louj
(X) bou,lomai
thrh,santaj th.n avrch,n
u`ma/j eivdo,taj pa,nta
tou,j mh, eàutw/n
a[pax avllV
eivj kri,sin avpolipo,ntaj to. oivkhth,rion
desmoi/j h`me,raj i;dion
avi?di,oij mega,lhj
u`po, zo,fon
So,doma
w`j kai,
Go,morra pro,keintai dei/gma
kai, u`pe,cousai di,khn puro,j
ai` po,leij
aivwni,ou
peri, auvta,j evkporneu,sasai
kai,
avpelqou/sai
to.n tro,pon ovpi,sw sarko,j

o[moion e`te,raj
tou,toij
Jud 8 miai,nousin sa,rka
me,n
de,
ou-toi avqetou/sin kurio,thta
kai, o`moi,wj
de,
me,ntoi blasfhmou/sin do,xaj
evnupniazo,menoi

Jud 9 de, evpenegkei/n kri,sin
evto,lmhsen
blasfhmi,aj
o` avrca,ggeloj o` Micah,l ouvk
avllV
ei=pen
o[te
(X) diele,geto ku,rioj evpitimh,sai soi
peri, tou/ sw,matoj
diakrino,menoj Mwu?se,wj
tw/| diabo,lw|
Jud 10 de, blasfhmou/sin (X) (X) oi;dasin o[sa
ou-toi me,n ouvk

de,
fqei,rontai
(X) evpi,stantai o[sa
evn tou,toij fusikw/j w`j
ta. zw/|a (X)
Jud 11 evporeu,qhsan a;loga
ouvai,
th/| o`dw/|
auvtoi/j kai, tou/ Ka,i?n
o[ti
(X) evxecu,qhsan
th/| pla,nh| misqou/
kai, tou/ Balaa,m
avpw,lonto
th/| avntilogi,a|
tou/ Ko,re

Jud 12-13 oi` spila,dej
evn tai/j avga,paij suneuwcou,menoi

u`mw/n avfo,bwj
nefe,lai poimai,nontej eàutou,j
a;nudroi parafero,menai
u`po, avne,mwn
de,ndra
ou-toi eivsin
fqinopwrina, avpoqano,nta
a;karpa di,j
evkrizwqe,nta
ku,mata
a;gria evpafri,zonta ta.j aivscu,naj
qala,sshj eàutw/n
avste,rej
planh/tai o` zo,foj teth,rhtai
tou/ sko,touj oi-j eivj aivw/na
Jud 14-15 de,
~Enw.c e[bdomoj proefh,teusen
avpo, VAda,m tou,toij le,gwn

kai, ivdou,
ku,rioj h=lqen
evn muria,sin
a`gi,aij
poih/sai kri,sin
auvtou/
kata, pa,ntwn
kai,
evle,gxai yuch,n
pa/san
peri, tw/n e;rgwn (X) hvse,bhsan

pa,ntwn avsebei,aj auvtw/n w-n
kai,
peri, tw/n sklhrw/n a`martwloi, evla,lhsan w-n

pa,ntwn avsebei/j katV auvtou/

Jud 16 ou-toi eivsin goggustai,
memyi,moiroi poreuo,menoi
kai,
to. sto,ma lalei/ u`pe,rogka kata, ta.j evpiqumi,aj
auvtw/n eàutw/n
qauma,zontej pro,swpa
ca,rin wvfelei,aj
Jud 17-18 tw/n r`hma,twn
tw/n proeirhme,nwn
de,
u`po, tw/n avposto,lwn
avgaphtoi,
u`mei/j mnh,sqhte
h`mw/n
(X) e;legon
o[ti u`mi/n
evmpai/ktai e;sontai
evpV cro,nou poreuo,menoi
evsca,tou kata, ta.j evpiqumi,aj

eàutw/n tw/n avsebeiw/n
Jud 19 oi` avpodiori,zontej
yucikoi,
ou-toi eivsin
e;contej pneu/ma
mh,

Jud 20-21 de,
avgaphtoi,
u`mei/j thrh,sate eàutou,j
evn avga,ph|
evpoikodomou/ntej eàutou,j qeou/ prosdeco,menoi to. e;leoj

th/| pi,stei tou/ kuri,ou VIhsou/ Cristou/
a`giwta,th| u`mw/n h`mw/n
proseuco,menoi eivj zwh,n

evn pneu,mati aivw,nion
a`gi,w|
Jud 22-23 evlea/te ou[j
kai, me,n diakrinome,nouj

de,
sw,|zete ou[j
(X)
a`rpa,zontej
de, evk puro,j
evlea/te ou[j
evn fo,bw| misou/ntej to.n citw/na

kai, evspilwme,non
Jud 24-25 do,xa avpo, th/j sarko,j
de,
megalwsu,nh
$ei;h% pro, tou/ aivw/noj
kra,toj
kai, panto,j
kai, nu/n
evxousi,a
kai,
eivj tou.j aivw/naj avmh,n
fula,xai u`ma/j avptai,stouj
pa,ntaj
kai,
tw/| duname,nw|
sth/sai $u`ma/j% avmw,mouj
qew/| swth/ri katenw,pion th/j do,xhj
mo,nw| h`mw/n auvtou/
evn avgallia,sei
dia, VIhsou/ Cristou/ tou/ kuri,ou

h`mw/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
+ articlegenitive + noungenitive, 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.
Hebrews
Heb 1:8 σου (2nd) — I am personally inclined to construe this pronoun with ῥάβδος
rather than βασιλείας, but I defer to the strong consensus of the versions.
Heb 2:1 περισσοτέρως — I am personally inclined to construe this word with δεῖ rather
than προσέχειν, but I defer to the strong consensus of the versions.
Heb 3:3 καθ᾽ ὅσον — It is hard to find a way to diagram this as a prepositional phrase. It
could be construed as qualifying πλείονος, expressing how much more glory Jesus
has than Moses (or possibly as qualifying the verb). But how can it then connect to
the following clause? The preposition could perhaps be diagrammed with an
elliptical object, with ὅσον then functioning adverbially within the following clause
and connected to that elliptical object as a relative. But ὅσον seems more intimately
connected with the first clause. BDAG (κατά, B.5.a.δ.) seems to allow it the function
of a conjunction simply introducing a subordinate clause (though ὅσος, 3. appears to
claim otherwise) and several versions render it so. All things considered, that
construction seems simplest to me.
Heb 3:6 οὗ — The relative pronoun could alternatively be construed with Χριστός as its
antecedent.
Heb 3:6 — The relative clause could alternatively be construed with ἡµεῖς as subject
(especially since the verb is first person plural) and οἶκος as predicate. The
diagramming reflects the fact that οἶκος is the topic under discussion and ἡµεῖς is
the new information asserted about that topic.
Heb 4:3 — It is difficult to discern which verb the genitive absolute modifies. The
thought reflected in my diagramming is this: “‘They will certainly not enter my rest,’
even though the works were completed from the foundation of the world (i.e., even
though God has been resting since the beginning, implying that the rest has been
available from the beginning).” The second best option seems to me to be to
construe it with εἰσερχόµεθα: “We who believed are entering into rest (i.e., we have
not yet arrived), even though the works were completed from the foundation of the
world (i.e., even though God has been resting since the beginning).” In other words,
“We who believe are headed there, though God has already been there for a long

time now.” The logic is not abundantly clear to me in either case, but the way I have
diagrammed seems slightly less obscure, and it enjoys the advantage of connecting
the participle to the nearest head verb.
Heb 4:12 καὶ διϊκνούµενος — It is difficult to decide whether to construe καί as simply
coordinating or as ascensive (“even piercing”). Since all the other occurrences of καί
in the verse are clearly coordinating, I have diagrammed this one in the same way.
The grammatical coordination, though, does not rule out a logical subordination of
this participle to the preceding adjective, τοµώτερος. For example, a speaker could
characterize someone as “heavy and slow” (grammatically coordinate) and expect
the hearer to infer a logical cause-effect connection: “heavy and [therefore] slow.”
Heb 5:4 — The οὐχ...ἀλλά coordination is difficult, since the members are not
grammatically parallel. I have diagrammed in what seems to me to be the simplest
defensible way. An alternative construction for the final clause would modify the
main verb: “Just as Aaron received/took the honor.”
Heb 6:8 ἐγγύς — BDAG categorizes the word as either an adverb or a preposition with
genitive object. When used with the genitive, I diagram it as a preposition. This
verse, however, presents the difficulty that the genitive precedes, which obviously is
not the ordinary construction with prepositions (except for a few specific
prepositions, which are therefore sometimes called postpositions). An alternative
construction, then, would diagram ἐγγύς as an adverb and κατάρας as an adverbial
modifier to it. By the way, this is the only verse in the NT where this word follows its
genitive. It is modified by the dative twice in Acts (9:38 and 27:8), unless in those
passages it is a preposition with a dative object. If that were the case, then 27:8
would be another instance of a preposed object, but taking the word as an adverb in
those passages seems much better to me. A case can perhaps be made for taking
the word always as an adverb, construing an associated genitive or dative as its
modifier.
Heb 6:13 ὀµόσαι — On the infinitive used as direct object with ἔχω, see BDAG, ἔχω, 5. In
this construction, ἔχω means essentially “to be able.”
Heb 6:13 οὐδενός, µείζονος — The ordering could be reversed, with µείζονος modifying
οὐδενός.
Heb 6:14 εἰ µήν — BDAG seems to treat the phrase as an adverb (εἰ, 7). On that basis,
the phrase could perhaps be diagrammed as an adverbial modifier to the compound
independent verbs of the quotation.
Heb 7:8 — I am reading the ὅτι clause as retained object after the passive verb.
Heb 7:11 ἕτερον ἀνίστασθαι ἱερέα — I am strongly inclined to view ἱερέα as predicate
noun rather than accusative of general reference: “for another to arise as priest”

rather than “for another priest to arise.” However, I have diagrammed in deference
to the strong consensus of the versions.
Heb 7:21-22 — I have ignored NA28’s sentence punctuation at the end of v. 21 for the
sake of correlating καθ᾽ ὅσον (v. 20) and κατὰ τοσοῦτο (v. 22) within the same
sentence.
Heb 9:6 (εἴσεισι) — As best I can tell, this would be the present active indicative third
person singular of εἴσειµι, the elliptical verb corresponding to the plural εἰσίασιν in
the previous clause. The lemma is not the linking verb εἰµί, but εἶµι, “I go.” Liddell
and Scott (Intermediate Edition) give the third singular indicative of εἶµι as εἶσι, and I
assume that the accent on the prefixed form recedes back to the prefix as it does on
the lemma.
Heb 9:12 οὐδέ — I have split this word into its two parts, οὐ and δέ, in order to show the
coordination most clearly. The New American Standard version reflects the
construction I am showing: “and not through the blood of goats and calves, but
through His own blood, He entered the holy place....”
Heb 9:19 κατὰ τὸν νόµον — I have construed this phrase with ἐντολῆς based on BDAG,
κατά, B.7.c, which states that κατά may be used as a periphrasis for the genitive
case. The ESV and NIV are versions that reflect this construction. It would also be
possible to construe the phrase with the participle (λαληθείσης), since one of the
law’s provisions is that it must be read to the people. Numerous versions reflect this
construction. BDAG does not appear to reference this verse, however, and this fact
perhaps indicates that they view the phrase as having the more common adverbial
use here. Had they viewed it as adnominal they probably would have included a
reference to this passage in the section noted above.
Heb 9:25 οὐδ᾽ — See note on Heb 9:12. I have done the same sort of thing here. The
construction I am suggesting reads, “...and [it is] not [the case] that he should offer
himself often...”
Heb 10:16 λέγει κύριος — One might think that the author of Hebrews is lifting these
words out of the OT quotation and treating them as the clause governing µετὰ τὸ
εἰρηκέναι. This avoids the need to add a governing clause before “Their sins and
their lawless deeds I will not remember any longer at all.” The versions, however,
strongly agree in supplying a governing clause at this point, to the effect of “Then he
adds.” While the former option is grammatically attractive to me, what the versions
do seems to me to have two strong supports. First, it allows the focus to fall
specifically on the clause about the full and final forgiveness to which the whole
passage is leading. Second, Hebrews omits a fair-sized chunk of the OT quotation
between verses 17 and 18. The awkwardness that seems to be involved in supplying
the elliptical clause is greatly mitigated by the realization that a reader who knows

the OT passage well would sense the lurch from v. 17 into v. 18 and realize that v. 18
recounts what was said “after [vv. 16-17] was said.”
Heb 10:19 ἔχοντες — The participle could alternatively be construed as modifying only
the first of the hortatory subjunctives, προσερχώµεθα. In general, I construe
modifiers with as many coordinate head words as makes reasonable sense, and I
have followed that guideline here. In this case, however, there is a consideration
that appears to me almost strong enough to override that general policy: the
content of the participle clause (“having confidence to enter and a great priest”) is
especially relevant to that first subjunctive (“let us approach”). A secondary
consideration that may be relevant is the absence of a connective καί between the
first two subjunctives: perhaps the author intends a strong enough break to prevent
the opening participial clause from modifying more than the first subjunctive. So it is
with some hesitation that I follow the guideline rather than deviate from it here. In
support of my diagramming are the considerations that the participial clause does
make sense with all three subjunctives, and the expression “over the house of God”
(understood as referring to the people of God—see 3:6) does cohere especially well
with the third subjunctive and its development.
Heb 10:22 τὰς καρδίας, τὸ σῶµα — It is not apparent in the versions that these nouns
are objects of the respective participles. BDAG, however, reads the participles as
middle voice with these nouns as their objects. The most direct translation of this
construction would be “having sprinkled our hearts” and “having washed our body.”
The versions are perhaps choosing wording that avoids any implication that the
believer somehow does his own priestly work of cleansing.
Heb 10:25 καί — The conjunction appears to introduce an elliptical clause coordinate to
something previous. I have supplied a repetition of the participle παρακαλοῦντες;
the most attractive alternative to me would be to supply a clause coordinate with
the three subjunctives, such as ποιῶµεν ταῦτα (“let us do these things”). The
question is what the writer has in mind that we should be doing all the more as we
see Christ’s return drawing near: encourage one another all the more, continue
gathering and encouraging one another all the more, consider one another all the
more, or draw near, hold fast, and consider one another all the more. If the
coordination is to be construed more broadly than to the immediately preceding
participle, it seems best to me to broaden out to include the whole set of
exhortations.
Heb 10:38 ἐκ πίστεως — The phrase may alternatively modify ὁ δίκαιος: “The one who is
righteous by faith.”
Heb 11:4 δι᾽ ἧς — The possibilities for the pronoun’s antecedent are θυσίαν or πίστει.
Robertson (Word Pictures), with some support among the versions, construes the
pronoun with θυσίαν. NIV and NET construe it with πίστει (as in v. 7, see below).

Either choice seems to yield reasonable sense. Maintaining consistency with v. 7
seems to me the best option, and the construction in v. 7 that seems to make the
best sense and has the best support connects the pronoun with πίστει.
Heb 11:7 δι᾽ ἧς — The possibilities for the pronoun’s antecedent are σωτηρίαν, κιβωτόν,
or πίστει. Robertson (Word Pictures) and several versions that make the antecedent
explicit concur in construing the pronoun with πίστει.
Heb 11:11 — There is debate about whether Sarah is to be taken as the subject of the
clause (as the straightforward reading of the sentence suggests) or whether
somehow Abraham must be the subject, since καταβολὴν σπέρµατος seems to refer
to the male function more naturally than to the female. BDAG leaves open both
possibilities, and the versions are divided. I have diagrammed according to the least
complicated grammatical construction.
Heb 11:12 νενεκρωµένου — One might be inclined to treat this as an adverbial participle
with a concessive use (“From one man were begotten, even though he was as good
as dead”). However, the καί presents a challenge to that view, and the versions are
probably correct in reading the construction as coordinate.
Heb 11:12 — On the diagramming of the subjects, see BDAG, ὡς, 2.c.α.‫א‬.
Heb 12:3 ταῖς ψυχαῖς — The dative could alternatively be construed with κάµητε.
Heb 12:15,16 — The µή clauses could alternatively be construed as a coordinate series. I
think I detect a logical sequence, though: lacking God’s grace leads to the springing
up of a bitter, defiling root, which in turn leads to such outward manifestations of
ungodliness as those displayed by Esau. The purpose of avoiding each is to avoid its
outgrowth.
Heb 12:22 πανηγύρει — The versions are somewhat divided over whether this noun is
coordinate with ἐκκλησίᾳ or whether it qualifies µυριάσιν ἀγγέλων. I have taken the
latter view based on the absence of a conjunction introducing πανηγύρει. Each of the
other coordinations in this series includes the conjunction. A third construction
might be possible, in which the pair as a unit qualifies the “myriads of angels.” It
seems to me easier to interpret “firstborn” as referring to angels than to redeemed
humanity (unless this is a reference to Israel as distinct from Gentiles), but “enrolled
in heaven” seems a bit more naturally to refer to humanity. I am somewhat
attracted to this third option because it allows just one reference to the redeemed
in this long series (“the spirits of righteous men perfected”) rather than two non-
contiguous references. But I shrink from it based on both its weaknesses and
especially its lack of support from the versions.
Heb 12:24 κρεῖττον — The versions are divided on whether this word is substantival
(direct object) or adverbial. I have construed it as substantival, thinking that the best

interpretation points to the content of what Abel’s and Jesus’ blood speaks rather
than the efficacy with which it speaks. I take Abel’s blood as referring to Abel’s own
blood shed by Cain (as opposed to the blood of the offering which he brought),
which the Genesis record says cried out to God from the ground, obviously calling
for vengeance (the blood of Abel’s offering is not said to have spoken anything).
Jesus’ blood, on the other hand, cries, “Forgive!” This interpretation can be
maintained even if κρεῖττον is taken adverbially, but “speaking something better
than Abel’s” points to what each man’s blood says more clearly than “speaking
better than Abel’s” does.
James
Jam 2:8 — The quotation “You shall love your neighbor as yourself” could alternatively
be construed as appositional to νόµον. I am taking γραφήν in the sense of an
individual Scripture passage (see BDAG, γραφή, 2.a.; cf. 2.b.β.).
Jam 2:18 — The sentence has its challenges. The opening words seem to introduce the
words of James’s opponent, who wants to claim the validity of a faith that lacks
works. After the opponent’s brief statement comes what seems to be James’s reply,
“Show me your faith apart from your works, and I will show you my faith by my
works.” But on this view James’s opponent seems to have his ideas backward: he
says, “You have faith, and I have works,” which seems to undercut his whole point,
which is that works are unnecessary. Logic would seem to demand that the
opponent argue, “You have works, and I have faith.” Most versions reflect this flow
of thought and leave the reader to puzzle out a workable meaning for the
opponent’s statement (see the commentary literature for various ideas). The view I
have taken reads the opening ἀλλά as confirmatory rather than adversative, and it
construes the bulk of the verse as a single quotation representing James’s argument:
“You have faith [you say], and I have works. Show me your faith apart from works,
and I will show you my faith by works.” In other words, my works are better than
your faith, because they demonstrate that I have both faith and works, while your
lack of works implies that you may well have neither. This understanding is reflected
in NASB and possibly in ASV and KJV, since they do not capitalize “show.” I admit
that this view requires a less natural understanding of the thought flow, but in my
opinion the gain in logical clarity more than compensates.
Jam 2:18 µου — This pronoun could alternatively be construed as modifying τῶν ἔργων.
I have construed it with τὴν πίστιν, sensing an appropriate emphasis on my faith.
Jam 2:21 Ἀβραὰµ ὁ πατὴρ ἡµῶν — I have construed this phrase as a hanging nominative
rather than as a simple subject phrase because of the placement of οὐκ, which in
this construction (introducing a question expecting a positive answer) must stand at

the head of its clause. This places the Ἀβραάµ phrase outside the clause as a
pendent element.
Jam 2:25 — On the hanging construction, cf. note on 2:21. The situation is the same
here.
Jam 4:5 τὸ πνεῦµα — The versions are divided over whether the noun is the subject or
object of the verb. Those translating it as subject include ASV, KJV, NKJ, NIV, NET,
and NLT, while ESV, NAS, NAU, RSV and NRS construe it as the object.
Jam 4:6 — The punctuation of NA28 appears to include the first clause of v. 6 (“but he
gives greater grace”) as part of the Scripture “quotation” beginning in v. 5. (I put
“quotation” in quotes because no such quotation with these exact words appears in
the OT.) However, none of the major versions reads the verse this way. My
diagramming construes the clause as loosely coordinate with the main clause of
verse 5, though I must admit that I am attracted to NA28’s approach. At any rate,
this is certainly one of the NT’s more difficult sentences to understand.
Jam 4:12 ὁ δυνάµενος... — The participle phrase could alternatively be construed as a
modifier for the subject phrase. The appositive construction I have diagrammed is in
keeping with most of the major versions.
Jam 4:13-15 — A highly unusual sentence. The diagramming does not follow the
punctuation of NA27 or of any version that I am aware of (NA28, which came out
after I drew these diagrams, handles v. 15 as I diagrammed it: a nice support!). The
overall structure is difficult. Ἄγε seems best taken as an interjection rather than the
main verb (see BDAG—though it could perhaps be construed as the main verb, with
οἱ λέγοντες as its subject despite the disagreement in number). Οἱ λέγοντες seems
best taken as vocative. (Cf. 5:1 for the same construction much abbreviated.) But
where, then, is the main clause? Ποία ἡ ζωὴ ὑµῶν (which I take as interrogative)
seems to fill the bill. I have kept verse 15 within this sentence because it coheres so
perfectly with verse 13, both grammatically and conceptually (I understand the
words to mean “instead of your saying...”), and also because it is difficult to supply a
natural ellipsis allowing it to stand alone. I admit that it is highly irregular for an
opening vocative to be interrupted by the main clause and then resumed after a
further subordinate clause, but the diagram as I have drawn it presents the most
coherent structure I can find.
Jam 5:16 ἐνεργουµένη — The participle could also be adverbial; the diagram reflects the
interpretation of BDAG and several versions.

1 Peter
1Pe 1:6 ᾧ — The antecedent is a very difficult question. The pronoun could be
masculine and refer back to καιρῷ (v. 5, the nearest candidate), Ἰησοῦ Χριστοῦ (v.
3), or ὁ θεὸς καὶ πατήρ (v. 3). Probably it does not refer to σωτηρίαν (v. 5), which is
feminine (the same logic would also prevent its referring to other feminine nouns in
the preceding verses). If the pronoun is neuter, though, it could refer to the whole
idea that salvation is ready to be revealed. Other verbal ideas that a neuter pronoun
could reference are the fact that we are guarded by God’s power (v. 5), that an
inheritance is stored up for us in heaven (v. 4), or that we have been begotten anew
(v. 3). It is also possible that a neuter pronoun could refer to this whole package of
ideas. My slight preference (and hence the diagramming) is to take the pronoun as
neuter, referring to the fact that our salvation is ready to be revealed. The more
remote antecedents seem less likely, and the very nearest (“the last time”) seems
somewhat difficult to construe logically. The nearest antecedent that makes good
sense (and, on careful thought, may perhaps be seen to enjoy the most intimate
contextual connections) is the revelation of salvation.
1Pe 1:7 πολυτιµότερον — The lack of the article inclines me to diagram this as a
predicate adjective of an adverbial participle of εἰµί.
1Pe 1:11 τίνα — The versions are divided over whether to take this word as substantival,
referring to a person, or along with ποῖον as a coordinate pair of attributives to
καιρόν.
1Pe 1:11 εἰς τίνα... — Construing the prepositional phrase with ἐδήλου rather than
ἐραυνῶντες is consistent with BDAG, which suggests reading the complement of
ἐραυνῶντες as the indirect question and the εἰς phrase as belonging to ἐδήλου.
1Pe 1:14 πρότερον — The diagram reflects BDAG, which says that this form, which
would ordinarily be understood as the neuter accusative used adverbially, may be
written with an article and function as an adjective (see πρότερος, 1.b.β.).
1Pe 1:23 — It is questionable whether the prepositional phrases ἐκ σπορᾶς and διὰ
λόγου are to be construed in an appositional relationship. This would certainly yield
the simplest meaning, but if this is what Peter intended, it would have been clearer
if he had used the same preposition in both phrases. It is attractive to read the two
phrases as referring to different entities, the seed perhaps referring to the Holy
Spirit. That sense would yield a nice Trinitarian picture: God the father begetting us
anew (cf. 1:3) by the Holy Spirit through the operation of the Word of God, a
common scriptural designation for Christ. On the other hand, though, we have clear
statements equating “seed” (σπόρος) with God’s Word (Mat 13:19, Mar 4:14, Luk
8:11). On that basis, the phrases are diagrammed in an appositional relationship.

1Pe 1:23 λόγου ζῶντος θεοῦ καὶ µένοντος — The participles can be read as modifying
either of the nouns. The quotation adduced in the next sentence appears to justify
the very strong preference of the versions for construing them with λόγου. A.T.
Robertson (Word Pictures) allows for either reading, and I confess to feeling more
than a little attraction to the alternative, based on the most natural reading of the
word order and the frequency with which the expression “living God” occurs in
Scripture (approx. 28 times). Even so, I have diagrammed in deference to the
versions.
1Pe 2:5 εἰς ἱεράτευµα — The diagram follows most of the versions in treating this as an
additional predicate along with οἶκος, this one modeled on the Semitic pattern using
the preposition. Cf. vv. 7-8 for a similar construction.
1Pe 2:10 οἵ, οἱ — The second one is pretty clearly the article, but the first could be
either the article or a relative pronoun (the accent either belonging properly to the
relative pronoun or, if the word is an article, being thrown back onto it from the
subsequent enclitic ποτε). Taking it as an article would bring the two parts of the
verse into closest parallelism, with the participle of εἰµί to be supplied. However, I
see no compelling reason not to conform to the parsing in the BibleWorks
morphology and take it as a relative pronoun.
1Pe 2:10 οὐ, οὐκ — I have construed the negatives in keeping with their use in the
Hosea passage on which Peter is drawing.
1Pe 2:13-14 (ὑποτάγεντες) — Supplying these participles is my best attempt to provide
separate verb forms for the individual ὡς phrases to modify.
1Pe 2:15 οὕτως — I am not entirely satisfied diagramming this word as adverbial to
ἐστιν, but neither do I see an attractive alternative. The best alternative would seem
to be to treat the adverb as the subject of ἐστιν and diagram the infinitive phrase as
its appositive.
1Pe 2:16 ὡς (2nd) — This word would seem to be construed naturally as introducing the
predicate accusative ἐπικάλυµµα, but the way I have diagrammed seems to reflect a
clearer parallelism of expression.
1Pe 3:7 — The final infinitive phrase could alternatively be construed as modifying
ἀπονέµοντες.
1Pe 3:20 ὀλίγοι, τοῦτ᾽ ἔστιν ὀκτὼ ψυχαί — Some might think that it would be better to
construe ψυχαί as subject, ὀλίγοι as attributive to it, and τοῦτ᾽ ἔστιν ὀκτώ as
appositive to ὀλίγοι. Note, however, that ὀλίγοι is explicitly masculine (it has a
separate feminine form) and therefore must be construed as substantival rather
than attributive to the feminine ψυχαί.

1Pe 4:8 ἐκτενῆ — Lacking the article, the adjective is construed most naturally as
predicate. The NET Bible captures the thought precisely: “Keep your love for one
another fervent.”
1Pe 4:11 ᾧ — The antecedent could alternatively be ὁ θεός.
1Pe 5:5 νεώτεροι, πάντες — The diagramming is not precisely parallel, since νεώτεροι is
construed as vocative and πάντες as subject. I have followed the parsing of the BNT
text in BibleWorks, which tags the former as vocative case and the latter as
nominative. If I were going to make the clauses parallel, I would incline toward
taking both adjectives as subjects. The corresponding sentence addressed to elders
(vv. 1-4) does not set off “elders” in the vocative, but simply gives the word its
appropriate grammatical function with respect to the verb of that sentence.
2 Peter
2Pe 1:17 λαβών — The form of the participle (masculine nominative singular) does not
allow it to be construed as subordinate to any neighboring verb (“This is my beloved
son” cannot be construed as the main clause). Hence I see no choice but to treat the
participle as the main verb of its clause.
2Pe 1:19 βεβαιότερον — A significant difference in interpretation hinges upon the
grammatical function of this adjective. The KJV appears to take it as a simple
attributive to “prophetic word,” which leads to the attractive interpretation that the
prophetic word (i.e., the Scripture) is more reliable than the apostles’ personal
experience. However, the predicate position of the adjective militates against this
view, and the modern versions (even the NKJV) do not assent to it. The ESV’s
rendering, though, does allow the same inference (i.e., that the Scriptures are more
reliable than personal experience) by taking the adjective substantivally as the direct
object, to which “the prophetic word” is then construed as an appositive. The more
common approach is to retain the comparative sense of the adjective and construe
it as predicate: “we have the prophetic word [to be, (i.e., made)] more certain.” This
construction yields quite a different sense: it says that the apostles’ personal
experience confirmed the Scriptures. This is not to say that personal experience is
more reliable than the Scripture; it says simply that personal experience (whether
one’s own experience or that of a trustworthy witness) does contribute something
to one’s conviction about the reliability of Scripture. This view does no disrespect to
the centrality of Scripture as the authoritative basis for human knowledge. Other
passages also highlight the value of eyewitness testimony and actual experience
(e.g. Luk 1:2, 1Jo 1:1). Taking yet another approach, the NET Bible construes
βεβαιότερον as a predicate adjective, with the comparative form expressing elative
force: “We have the prophetic word [as being] highly reliable” (my wording, to show

grammatical details most clearly). This understanding eliminates any question of
comparison between Scripture and personal experience, as is explained in the
lengthy and helpful note. The NET translators argue against the more common
construction, though, on grounds that appear weak to me. They suggest that “made
more certain” is a meaning unparalleled for this construction and would require a
form of ποιέω. They do have a point: Peter’s words do not seem to be the most
natural way to say “made more certain.” But I do not think the construction they are
looking for is one with ποιέω. In fact, I cannot find in the NT a construction with ἔχω
and ποιέω that yields the meaning “have [something] made [something].” This fact
partly negates their argument from the non-existence of a precise parallel: the
construction they suggest as more appropriate also appears to be non-existent! I
think the construction they are looking for is one with a perfect participle, such as in
Luk 14:18f.: ἔχε µε παρῃτηµένον This passage, by the way, comes close to being the
very construction whose existence they deny. But the perfect participle of the
cognate verb (βεβαιόω) does not occur in Biblical Greek, perhaps because of the
difficulty of reduplicating it, and I am not aware of any especially close synonyms. So
Peter’s comparative adjective written as predicate may well be the nearest readily
available expression for the thought “made more certain,” which appears to me to
fit the context beautifully. Any objection that this interpretation elevates human
experience above God’s Word may easily be met with the simple observation that it
is the Word, not the experience, that Peter goes on to say deserves the believer’s
careful attention. The function of experience is simply confirmatory. At any rate,
diagramming βεβαιότερον as predicate adjective reflects the grammar of both the
NET rendering and the rendering of most of the other modern versions. The simple
attributive of the KJV is not really defensible grammatically, and the ESV’s rendering
reads somewhat unnaturally to me.
2Pe 2:1 — I am preferring the punctuation of the versions over that of NA27 (the text
that I initially diagrammed); NA28 has come into line with the versions here.
2Pe 2:2 οὕς — The versions are divided over whether the antecedent is πολλοί or
ψευδοδιδάσκαλοι. Some make one or the other antecedent explicit, and some leave
the connection ambiguous. I understand the verse to mean that the licentious
conduct of the many professing Christians who follow these false teachers will cause
Christianity to be slandered by those completely outside the movement.
2Pe 2:5 ὄγδοον — On the predicate adjective use, see BDAG, ὄγδοος.
2Pe 2:6 πόλεις — The noun could alternatively be construed as the object of κατέκρινεν.
2Pe 2:11 ὄντες — The versions are divided over whether to construe this word as
adjectival to ἄγγελοι (as I have done) or as adverbial to φέρουσιν.

2Pe 3:5 συνεστῶσα — The feminine singular form suggests construing the participle only
with γῆ rather than as a periphrastic with the plural ἦσαν with both οὐρανοί and γῆ
as subjects.
2Pe 3:7 — The diagram coordinates this clause with the immediately preceding
material, making it part of the truth that the ungodly ignore. I am also attracted to
the idea of coordinating it with the opening clause: what the ungodly willfully ignore
are the earth’s major events in the past (it is harder to say that someone willfully
ignores something that has not yet happened). But the same Scripture that records
creation and the flood both implies (Gen 8:22) and explicitly states (Psa 102:25ff.)
the impermanence of the earth as we know it, indicating also that fire will be the
means of its eventual destruction (Deu 32:22; Zep 1:18, 3:8). My diagramming is
based on the fact that this line of thought is highly defensible if not superior (the
thought is not so clearly parallel to the opening clause), supported by the
consideration that the mechanics of the diagram are simpler this way.
2Pe 3:7 τῶν ἀνθρώπων — This genitive could perhaps qualify both κρίσεως and
ἀπωλείας, but the other six instances of “day of judgment” in the NT lack a qualifying
genitive. One OT instance does have a qualifying genitive, but it is subjective (“the
day of the Lord’s judgment”), whereas this passage would require an objective
genitive. An unqualified κρίσεως leaves open dimensions of judgment beyond that
of ungodly humanity.
1John
1Jo 1:4 πεπληρωµένη — The participle could alternatively be construed as a predicate
adjective.
1Jo 2:1 δίκαιον — Since it lacks the article, I am somewhat inclined to diagram the
adjective as attributive to rather than appositional to “Jesus Christ.” However, I
defer to the very strong consensus of the versions, though perhaps they are simply
opting for smoother English wording, since “righteous Jesus Christ” seems rather
strained.
1Jo 2:3 ἐάν — Ordinarily conditional clauses are adverbial, but this one seems clearly to
function as a noun clause in apposition to τούτῳ. Here ἐάν functions almost
equivalent to ὅτι (“that”), with the added element of doubtfulness (some readers
may not be keeping God’s commands). BDAG does not acknowledge such a usage of
ἐάν, but this is not very much different from a usage ascribed to εἰ (BDAG, εἰ, 2.).
1Jo 2:21 ὅτι (3rd) — It is difficult to know whether this word introduces an additional
reason parallel to the preceding, or whether it introduces a noun clause parallel to
αὐτήν as a second object of οἴδατε. The versions are divided.

1Jo 2:24 ὑµεῖς (1st)— I have construed this word as a pendent nominative because it
seems to me that its emphasis clearly goes with µενέτω (of which it cannot be the
subject, because µενέτω is third person singular) rather than the relative clause
where it could serve as the subject. Both John’s readers and the antichrists have
heard; there is no distinction on that point. What John wants to emphasize in the
case of his readers is that what they heard should abide in them.
1Jo 2:25 τὴν ζωήν — The most natural way to understand most of the versions is to take
αὕτη at the beginning of the verse as referring proleptically to τὴν ζωὴν τὴν αἰώνιον.
It certainly seems, though, that John would have written “eternal life” in the
nominative case if that is what he had in mind, although the intervening relative
clause that refers to the promise in the accusative may provide ample justification
for the switch in case. I am thinking, though, that the switch in case has the effect of
disconnecting αὕτη from ζωήν, so that the reader refers αὕτη back to the preceding
material, which “promises” that those who allow the truth to abide in them will
abide in the Father and the Son. As I understand the thought, John is now going on
to say, “This [abiding in the father and the son] is what He has promised us: eternal
life.” On this understanding the appositional connection really is to the relative
pronoun in the accusative rather than to either of the nominatives. This
interpretation smoothes over what otherwise seems to be a somewhat unnatural
lurch to a new subject, although I will admit that it is no more violent a shift than we
find elsewhere in this epistle.
1Jo 3:20 — The ὅτι clauses are difficult. They do not seem to provide a logically clear
appositive to τούτῳ (v. 19). A further complication is that the first ὅτι in v. 20 does
not appear to have a verb; immediately after ὅτι comes an embedded conditional
clause, then where the verb introduced by ὅτι is expected, one finds instead another
ὅτι with its own verb. The verb of the second ὅτι, however, construes very naturally
with the first ὅτι and its subsequent conditional clause, so the best sense I can make
of the construction is to view the second ὅτι as resumptive, simply restating the first
one. This is what several versions seem to do, and I have diagrammed accordingly.
Another possibility that is fairly attractive to me is to supply an elliptical “we know”
with the second ὅτι clause. The verse would then read, “because if our heart should
condemn [us], [we know] that God is greater than our heart and knows all things.” I
am not aware, though, of any versions that take this approach. Some versions
appear to take the first ὅτι as the neuter of ὅστις, translating “whenever” or “in
whatever,” as the continuation of v. 19 (see, e.g., NASB). This seems very unlikely to
me. 1John uses ὅτι more frequently than any other NT book (3.5% of his words are
ὅτι; this is more than twice the concentration in the book that uses it next most
frequently, which is John’s gospel). Added to this is the fact that John’s gospel and
first epistle are near the bottom of the list in frequency of usage of ὅστις. The gospel
does have 4 occurrences of the neuter singular of ὅστις, but all of them are objects

of verbs of speech; there is no parallel to the adverbial usage here. This sentence in
1John has two other occurrences of ὅτι, and it is very hard for me to think that John
would have expected his readers to discern that the middle one is not the common
conjunction but is rather the relative pronoun used in a way unexampled elsewhere
in his writings.
1Jo 3:20 ἡµῶν (1st) — It would be possible to construe the word as the object of the
verb, which takes the genitive. I follow BDAG here in taking it with καρδία.
1Jo 4:12 τετελειωµένη — The participle could alternatively be construed as predicate
adjective.
2John
2Jo 2 ἔσται — I am at a loss for a really good way to diagram the word. Καί seems
clearly to parallel it with the preceding participle, so I have diagrammed it as though
it were another attributive participle coordinate with µένουσαν. I cannot find any
finite verb with which it would naturally coordinate, nor I cannot see how I might
diagram an ordinary clause baseline (perhaps supplying an elliptical relative pronoun
ἥ as the subject) in coordinate relationship to the attributive participle µένουσαν. So
I am left to diagram according to the sense rather than according to strict grammar.
2Jo 6 αὐτῇ — Along with NIV, I am taking the pronoun as referring back to ἀγάπη. If it is
instead to be understood as referring to ἐντολή, then probably the ἵνα clause would
be better construed as adverbial to ἠκούσατε, expressing purpose. I find it difficult,
though, to follow the logic of the statement under that construction. On the other
hand, the circularity of logic in the NIV rendering may be objectionable. It does not
appear to me to be out of keeping with John’s thought, however. It strikes me not as
an objectionable redundancy but rather as a simple reinforcement of basic truth:
love means keeping God’s commands; God commands that we love. So love
(properly defined, of course) is the cardinal Christian virtue.
2Jo 7 — The opening ὅτι might well be construed as introducing a subordinate clause
rather than opening a new sentence. If so, it would probably be diagrammed best as
modifying περιπατῆτε in v. 5. I have simply followed the punctuation of NA28.
2Jo 12 γράφειν — On this construction of the infinitive with ἔχω, see BDAG, ἔχω, 7.a.ε.
2Jo 12 πεπληρωµένη — The participle could alternatively be construed as a predicate
adjective (I have it as periphrastic).

3John
3Jo 3 καθώς — I have diagrammed this conjunction as introducing an object clause,
following BDAG (καθώς, 5). It seems to me that it would also make sense as
introducing a comparative clause modifying µαρτυροῦντων. The sense is not
redundant if John is making a distinction between the brothers’ testimony and his
own knowledge. On this interpretation the clause signals to Gaius that this
testimony comes to John as no surprise; it simply confirms what John already knows
about Gaius and causes John to rejoice that others have also taken note. The
versions are divided. The content of verse 4 seems to me to weigh slightly in favor of
BDAG.
3Jo 13 γράψαι — On this construction of the infinitive with ἔχω, see BDAG, ἔχω, 7.a.ε.
Jude
Jud 4 — Numerous other constructions involving the nominative-case words are
possible.
Jud 4 τὸν µόνον δεσπότην καὶ κύριον ἡµῶν — I am personally inclined to construe µόνον
only with δεσπότην and ἡµῶν only with κύριον. The sense would be “the only
Master and our Lord,” with “Master” standing unqualified—Christ is despot over
all—and “Lord” qualified by ἡµῶν—we have a special relationship with Him as His
people. However, I defer to the very strong consensus of versions, whose rendering I
do recognize as entirely possible.
Jud 18 ὅτι ἔλεγον — The clause could alternatively be construed as adverbial to
µνήσθητε, expressing an explanation.
Jud 22 διακρινοµένους — The participle could alternatively be diagrammed as adjectival
to οὕς, which is its referent either way.

GNT Diagrams Heb-Jude

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GNT Diagrams Heb-Jude

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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

Prepared exclusively for Phillip Lebsack Transaction: 0118589143

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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evpV evsca,tou h`mi/n evn ui`w/|

polumerw/j toi/j patra,sin evn toi/j profh,taij

o[j evka,qisen (X) evpoi,hsen tou.j aivw/naj

evn u`yhloi/j th/j megalwsu,nhj

(X) keklhrono,mhken o;noma

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(X) ei=pen su, ei= ui`o,j

ti,ni pote mou

tw/n avgge,lwn evgw, gege,nnhka se

Heb 1:6 de, moi

Heb 1:7-8 tou.j avgge,louj pneu,mata

pro,j to.n ui`o,n

o` qeo,j sou eivj to.n aivw/na

h` r`a,bdoj $evstin% r`a,bdoj

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o` qeo,j o` qeo,j e;crisen se e;laion

para, tou.j meto,couj

auvtoi, avpolou/ntai sou

su, ei= o` auvto,j

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pro,j ti,na pote

tw/n avgge,lwn (X) ka,qou

Heb 1:14 ouvci,

pa,ntej eivsi,n pneu,mata

avpostello,mena klhronomei/n swthri,an

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dia, tou/to mh,pote

thlikau,thj eivj h`ma/j

kai, diV avgge,lwn labou/sa avrch,n

ouv avgge,loij th.n me,llousan kai,