| 21. Linguistic Exegesis The verse is arranged as a cascade of purpose clauses introduced by hina {ἵνα | hína} ‘so that,’ which creates a progression from desired unity to public belief. The first clause, pantes hen ōsin {πάντες ἓν ὦσιν | pántes hèn ôsin} ‘all may be one,’ places the focus on a single shared reality; hen {ἓν | hèn} in the neuter singular presents the disciples as one corporate entity rather than a loose collection of individuals. Kathōs {καθὼς | kathṓs} ‘just as’ then grounds that request in the model of the Father and the Son, expressed by the mirrored phrases en emoi / en soi {ἐν ἐμοὶ / ἐν σοί | en emoí / en soí} ‘in Me / in You,’ which communicate mutual indwelling rather than simple association. The second hina clause, hina kai autoi en hemin ōsin {ἵνα καὶ αὐτοὶ ἐν ἡμῖν ὦσιν | hína kaì autoì en hēmîn ôsin}, extends that pattern to the disciples, and the intensive autoi {αὐτοὶ | autoí} ‘they themselves’ gives them direct prominence as the ones being gathered into the shared divine life. The final hina clause, hina ho kosmos pisteuē hoti sy me apesteilas {ἵνα ὁ κόσμος πιστεύῃ ὅτι σύ με ἀπέστειλας | hína ho kósmos pisteúē hóti sý me apésteilas}, states the missional outcome: visible unity is meant to lead the world to belief, and hoti {ὅτι | hóti} introduces the content of that belief, namely that the Father sent the Son. |