| 33. Linguistic Exegesis The sentence opens with tauta {ταῦτα | taû-ta}, a fronted demonstrative that gathers up the entire preceding discourse and gives the statement a summative force. Lélalēka {λελάληκα | le-lá-lē-ka} is a perfect tense form, so the speaking is completed while its effect remains active in the present. Hymin {ὑμῖν | hy-mîn} marks the disciples as the recipients of that speech, and hina {ἵνα | hí-na} introduces a purpose clause that explains why Jesus has spoken. The phrase en emoi {ἐν ἐμοὶ | en e-moí} is not merely locative but relational and sphere-like, presenting peace as something found within His person and life. Eirenen {εἰρήνην | ei-rḗ-nēn} is the object of echete {ἔχητε | é-khe-te}, whose present subjunctive conveys an intended ongoing experience or possession of peace. The second sphere phrase, en tō kosmō {ἐν τῷ κόσμῳ | en tō kósmō}, creates a sharp contrast between union with Jesus and life within the present world order. Thlipsin {θλῖψιν | thlí-psin} is placed before echete {ἔχετε | é-khe-te}, giving affliction prominence and presenting it as a present reality. Alla {ἀλλὰ | al-lá} turns the discourse sharply, and tharseite {θαρσεῖτε | thar-seî-te} delivers a direct imperative of courage. The conclusion is climactic: ego {ἐγὼ | egṓ} is emphatic, and nenikeka {νενίκηκα | ne-ní-kē-ka} in the perfect tense presents victory as already accomplished with continuing results. The final object ton kosmon {τὸν κόσμον | ton kósmon} identifies the ordered world-system as the defeated opponent. |