| 23. Linguistic Exegesis The verse begins with a balanced reciprocal structure, egō en autois kai sy en emoi {ἐγὼ ἐν αὐτοῖς καὶ σὺ ἐν ἐμοί | egṓ en autoîs kaí sý en emoí} ‘I in them and You in Me,’ which frames the whole saying as mutual indwelling. The repeated ἵνα {ἵνα | hína} introduces a two-step purpose chain: first, hina ōsin teteleiomenoi eis hen {ἵνα ὦσιν τετελειωμένοι εἰς ἕν | hína ôsin teteleiōménoi eis hén} presents the desired result as an abiding state of completion moving toward oneness; the perfect passive participle teteleiomenoi {τετελειωμένοι | teteleiōménoi} highlights a settled condition rather than a momentary event, while eis hen {εἰς ἕν | eis hén} sharpens the goal as unity. The second purpose clause, hina ginōskē ho kosmos {ἵνα γινώσκῃ ὁ κόσμος | hína ginṓskē ho kósmos}, extends the logic outward: the world is meant to come to ongoing awareness of what the unity means. That awareness is then specified by the hoti-content clause {ὅτι | hóti}, which states the content of the world’s recognition: sy me apesteilas kai ēgapēsas autous {σύ με ἀπέστειλας καὶ ἠγάπησας αὐτούς | sý me apésteilas kaí ēgápēsas autoús} joins sending and loving as inseparable acts, and the comparative kathōs {καθὼς | kathṓs} places the love for the disciples within the same pattern as the love already given to the Son. The syntax therefore moves from communion, to unity, to witness, to revelation. |