| 3. Linguistic Exegesis The sentence opens with haute {αὕτη | hautē} ‘this’, a fronted demonstrative that points ahead to the definition that follows. The connective de {δέ | dé} ‘and, but’ links the statement to the prior discourse without interrupting the flow. The clause hē aionios zoe {ἡ αἰώνιος ζωὴ | hē aiōnios zōē} ‘the eternal life’ is an equative predicate nominative construction, identifying eternal life as a defined reality. Hina {ἵνα | hina} introduces an explanatory content clause, so the following words unpack what eternal life is rather than merely stating a separate goal. Ginoskosi {γινώσκωσι | ginṓskōsi} ‘they may know’ presents ongoing relational knowledge. The object se ton monon alethinon theon {σὲ τὸν μόνον ἀληθινὸν θεόν | sé ton monon alēthinon theon} places the one addressed at the front of the object phrase, then qualifies Him with exclusivity and authenticity through monon {μόνον | mónon} ‘only’ and alethinon {ἀληθινὸν | alēthinón} ‘true, genuine’. Kai {καὶ | kaí} joins the second object without altering the logic of the clause. Hon apesteilas Iesoun Christon {ὃν ἀπέστειλας Ἰησοῦν Χριστόν | hòn apésteilas Iēsoun Khristón} is a relative construction that identifies Jesus Christ as the One sent by the Father; the relative pronoun hon {ὃν | hòn} resumes the referent, and apesteilas {ἀπέστειλας | apésteilas} presents the sending as a decisive historical act with lasting significance. The syntax therefore defines eternal life as knowing the Father and the Son in a single relational horizon. |