independentrelativepurposecausecomparativecontentconditionalphrase modifierdashed = verbless / suspended
Flush-left = a main (independent) clause. Each dependent line begins directly beneath the word it attaches to in the line above — the anchor word is dotted-underlined, and lights up when you hover its dependent clause; each tag also names the attachment. A dashed border marks verbless, elliptical, or suspended lines. Where a long sentence's staircase runs wider than the page, the diagram scrolls sideways. (In print, or without JavaScript, lines fall back to stepped indent columns.)
The third visit — a warning under the rule of witnesses 13:1–4
vv. 1–2 — the announcement and the forewarning
1
Τρίτον τοῦτο ἔρχομαι πρὸς ὑμᾶς·independent — the futuristic present — the visit as good as underway
ἐπὶ στόματος δύο μαρτύρων καὶ τριῶν σταθήσεται πᾶν ῥῆμα.content — Deut 19:15, quoted with no verb of saying — hung on ἔρχομαι as the coming visit's juridical frame
2
προείρηκα καὶ προλέγω,independent — the doubled προ- verbs — fair notice, perfect and present
ὡς παρὼν τὸ δεύτερον καὶ ἀπὼν νῦν,comparative — ὡς framing the two temporal participles: the painful second visit and the present writing
τοῖς προημαρτηκόσιν καὶ τοῖς λοιποῖς πᾶσιν,phrase modifier — the addressees — the old offenders, and the warning widened to everyone
ὅτι ἐὰν ἔλθω εἰς τὸ πάλινconditional — protasis (with the ὅτι of the warning's content prefixed) — leans on the apodosis below
οὐ φείσομαι,content — apodosis — the content of the warning, two blunt words
vv. 3–4 — the demanded proof: power in weakness
3
ἐπεὶ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ,cause — the ground of the severity: their own demand for a δοκιμή
ὃς εἰς ὑμᾶς οὐκ ἀσθενεῖ ἀλλὰ δυνατεῖ ἐν ὑμῖν.relative — the Christ they will meet — the chapter's weakness/power antithesis opens
4
καὶ γὰρ ἐσταυρώθη ἐξ ἀσθενείας,cause — the christological ground — the cross as voluntary frailty
ἀλλὰ ζῇ ἐκ δυνάμεως θεοῦ.cause — the counter-limb — risen life from God's δύναμις
καὶ γὰρ ἡμεῖς ἀσθενοῦμεν ἐν αὐτῷ,cause — the echo — the apostle conformed to the crucified pattern
ἀλλὰ ζήσομεν σὺν αὐτῷ ἐκ δυνάμεως θεοῦ εἰς ὑμᾶς.cause — εἰς ὑμᾶς — resurrection power that will be felt in the coming discipline
Test yourselves — the trial reversed 13:5–10
vv. 5–6 — the test turned back on the testers
5
Ἑαυτοὺς πειράζετεindependent — ἑαυτούς fronted — the demanded trial reversed onto them
εἰ ἐστὲ ἐν τῇ πίστει,content — indirect question — the test's one object
ἑαυτοὺς δοκιμάζετε·independent — the assayer's verb — δοκιμάζω, cognate with δοκιμή (v. 3) and ἀδόκιμος below
ἢ οὐκ ἐπιγινώσκετε ἑαυτοὺςindependent — οὐκ expects 'yes' — surely they do recognize
ὅτι Ἰησοῦς Χριστὸς ἐν ὑμῖν;content — verbless — the indwelling Christ is itself the δοκιμή they sought
εἰ μήτι ἀδόκιμοί ἐστε.conditional — εἰ μήτι — the backward-leaning exception (so it takes an anchor): the one alternative
6
ἐλπίζω δὲindependent — the pivot from their standing to his
ὅτι γνώσεσθεcontent — the content of the hope
ὅτι ἡμεῖς οὐκ ἐσμὲν ἀδόκιμοι.content — the same verdict-word, now denied of Paul — his vindication bound to their authenticity
vv. 7–9 — the prayer: their good, not his vindication
7
εὐχόμεθα δὲ πρὸς τὸν θεὸνindependent — genuine intercession — πρὸς τὸν θεόν
μὴ ποιῆσαι ὑμᾶς κακὸν μηδέν,content — accusative + infinitive: the prayer's content, doubly negated (μὴ … μηδέν)
οὐχ ἵνα ἡμεῖς δόκιμοι φανῶμεν,purpose — the rejected motive — no display of credentials
ἀλλ' ἵνα ὑμεῖς τὸ καλὸν ποιῆτε,purpose — the true aim — their conduct, not his reputation
ἡμεῖς δὲ ὡς ἀδόκιμοι ὦμεν.purpose — the ἵνα clause continued, concessive in force — seeming ἀδόκιμοι for lack of occasion to act
8
οὐ γὰρ δυνάμεθά τι κατὰ τῆς ἀληθείας,cause — the governing maxim — apostolic power is constitutionally on the truth's side
ἀλλ' ὑπὲρ τῆς ἀληθείας.phrase modifier — elliptical — δυνάμεθα supplied: the only direction the power may serve
9
χαίρομεν γὰρcause — the second ground — the paradoxical apostolic joy
ὅταν ἡμεῖς ἀσθενῶμεν,conditional — ὅταν + subjunctive — indefinite temporal, conditional in force; backward, so anchored
ὑμεῖς δὲ δυνατοὶ ἦτε·conditional — the clause's second limb — their strength is his gladly-borne 'weakness'
τοῦτο καὶ εὐχόμεθα,independent — the prayer resumed and named — τοῦτο points forward
τὴν ὑμῶν κατάρτισιν.phrase modifier — apposition to τοῦτο — κατάρτισις, the mending and full equipping of the church
v. 10 — why he writes while absent
10
διὰ τοῦτο ταῦτα ἀπὼν γράφω,independent — epistolary present — the letter sent ahead in place of the rod
ἵνα παρὼν μὴ ἀποτόμως χρήσωμαιpurpose — παρών against ἀπών — the letter aims to change what presence must do
κατὰ τὴν ἐξουσίανphrase modifier — the norm of any severity — real, Lord-given ἐξουσία
ἣν ὁ κύριος ἔδωκέν μοιrelative — delegated, not self-assumed
εἰς οἰκοδομὴν καὶ οὐκ εἰς καθαίρεσιν.purpose — the authority's charter (cf. 10:8) — οἰκοδομή, not καθαίρεσις
Farewell — the imperative volley and the triadic benediction 13:11–13
v. 11 — the imperative volley and the promise
11
Λοιπόν, ἀδελφοί, χαίρετε,independent — λοιπόν — the wind-down; χαίρετε is both 'rejoice' and the conventional farewell
καταρτίζεσθε,independent — echoes the prayed-for κατάρτισις (v. 9)
παρακαλεῖσθε,independent — or 'be comforted' — the letter's keyword παράκλησις
τὸ αὐτὸ φρονεῖτε,independent — the Pauline unity idiom (cf. Phil 2:2)
εἰρηνεύετε,independent — the volley's last stroke — peace within the reconciled body
καὶ ὁ θεὸς τῆς ἀγάπης καὶ εἰρήνης ἔσται μεθ' ὑμῶν.independent — the promise capping the imperatives — his titles answer the commands
vv. 12–13 — greetings and the benediction
12
Ἀσπάσασθε ἀλλήλους ἐν ἁγίῳ φιλήματι.independent — the sign of reconciled fellowship (cf. Rom 16:16)
ἀσπάζονται ὑμᾶς οἱ ἅγιοι πάντες.independent — the wider church's greeting (the older versification counts this as v. 13)
13
Ἡ χάρις τοῦ κυρίου Ἰησοῦ Χριστοῦ καὶ ἡ ἀγάπη τοῦ θεοῦ καὶ ἡ κοινωνία τοῦ ἁγίου πνεύματος μετὰ πάντων ὑμῶν.independent — the triadic benediction — verbless (εἴη understood); grace–love–κοινωνία, the fullest Pauline blessing, over πάντων ὑμῶν
Analysis. 2 Corinthians 13 falls into three shapes the colors make plain. Verses 1–4 are the warning: a flush-left announcement (Τρίτον τοῦτο ἔρχομαι) with the Deut 19:15 witness-rule hanging directly beneath it in blue — quoted with no verb of saying, the citation itself supplying the juridical frame for the visit; then the doubled προείρηκα καὶ προλέγω sentence, whose ὅτι-warning arrives as a forward-leaning protasis (ὅτι ἐὰν ἔλθω εἰς τὸ πάλιν) over its blunt apodosis οὐ φείσομαι, and beneath the apodosis a chain that steps down four levels — the ἐπεί ground (they themselves demanded proof of the Christ speaking in Paul), the relative (who is not weak toward them but powerful among them), and the paired καὶ γάρ grounds that set Christ's pattern (crucified in weakness, alive by God's power) beside Paul's (weak in him, yet to live with him by God's power toward them). Verses 5–10 reverse the trial: flush-left imperatives (Ἑαυτοὺς πειράζετε, ἑαυτοὺς δοκιμάζετε) with the indirect question and the ὅτι of the indwelling Christ hanging beneath, and the εἰ μήτι exception anchored backward on the question; then the prayer sentence with its rejected and real ἵνα purposes side by side (οὐχ ἵνα … ἀλλ' ἵνα …), ἡμεῖς δὲ ὡς ἀδόκιμοι ὦμεν read as a concessive continuation inside the second ἵνα; the twin γάρ grounds (no power against the truth; joy in being weak when they are strong, with the prayed-for κατάρτισις in verbless apposition); and v. 10's descent from γράφω through the ἵνα of avoided severity to the Lord-given ἐξουσία chartered εἰς οἰκοδομήν and not εἰς καθαίρεσιν. Verses 11–13 are all surface: five flush-left imperatives, the promise of the God of love and peace, the greetings, and the verbless triadic benediction stretched full width at depth 0. Cruxes named honestly: the Deut 19:15 line is hung on ἔρχομαι as the visit's legal frame rather than treated as a free-standing maxim; ὅταν (v. 9) is typed as a conditional (an indefinite temporal, conditional in force, anchored backward); and in v. 13 the layout cannot decide whether κοινωνία τοῦ ἁγίου πνεύματος is a subjective genitive (the fellowship the Spirit creates, parallel to the grace the Lord gives and the love God shows) or an objective one (shared participation in the Spirit himself) — the parallelism of the triad favors the subjective, but the objective is fully defensible, and the line reads the same either way.