1
Ταῦτα ἐλάλησεν Ἰησοῦς, καὶ ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ εἰς τὸν οὐρανὸν εἶπεν· Πάτερ, ἐλήλυθεν ἡ ὥρα· δόξασόν σου τὸν υἱόν, ἵνα ὁ υἱὸς δοξάσῃ σέ,
Jesus said these things, and lifting his eyes to heaven he said: 'Father, the hour has come; glorify your Son, that the Son may glorify you,'
Narrative hinge / opening petitionasyndetonAsyndeton at the transition from discourse (chs. 14–16) to prayer. The narrator's frame (ἐλάλησεν…εἶπεν) marks a genre shift; the upward gaze (ἐπάρας τοὺς ὀφθαλμοὺς εἰς τὸν οὐρανόν) recurs at 11:41 and signals the solemnity of direct address to the Father. The double δοξάζω (δόξασόν…δοξάσῃ) establishes the mutual-glorification theme that governs the whole prayer.
Ταῦταthese thingsAccusativedirect object (neuter plural pronoun)
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (narrative frame)→ constative aorist (summarizing the discourse of chs. 14–16)λαλέω: 'to speak'; Johannine preferred verb for Jesus' discourse utterances.
ἸησοῦςJesusNominativesubject nominative
καὶandcoordinating conjunction
ἐπάραςlifting upAor Act Ptc Nom Sg Masc · ἐπαίρωattendant circumstance participle→ constative aorist (single action preceding the prayer)ἐπαίρω: 'to lift up'; in prayer contexts the upward gaze marks solemn address (cf. 11:41; Ps 121:1 LXX).
τοὺςtheAccusativearticle
ὀφθαλμοὺςeyesAccusativedirect object of ἐπάραςὀφθαλμός: 'eye'; the dual object of lifting is idiomatic for the bodily gesture of prayer.
αὐτοῦhisGenitivepossessive genitive
εἰςtopreposition + accusative (direction)
τὸνtheAccusativearticle
οὐρανὸνheavenAccusativeobject of εἰς (destination of gaze)οὐρανός: 'heaven, sky'; as locus of the Father's presence (cf. Matt 6:9).
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aorist (introducing the prayer)λέγω: standard verb of utterance introducing direct speech.
ΠάτερFatherVocativevocative (direct address)πατήρ: 'Father'; the characteristic Johannine address of Jesus to God (cf. vv.5, 11, 21, 24, 25); conveys unique filial intimacy.
ἐλήλυθενhas comePerf Act Indic 3 Sg · ἔρχομαιmain verb (declaration)→ intensive perfect (the hour has arrived and its arrival is present reality)ἔρχομαι: 'to come'; ἡ ὥρα ἐλήλυθεν is the Johannine signal of the passion's appointed time (cf. 12:23; 13:1).
ἡtheNominativearticle
ὥραhourNominativesubject nominativeὥρα: 'hour'; Johannine theological terminus for the appointed moment of crucifixion-glorification (cf. 2:4; 7:30; 8:20; 12:23).
δόξασόνglorifyAor Act Impv 2 Sg · δοξάζωmain verb (petition)→ constative aorist imperative (focused act of glorification through the cross)δοξάζω: 'to glorify, honor'; the cross is paradoxically the locus of the Son's glorification in the Fourth Gospel (cf. 12:28; 13:31–32).
σουyourGenitivepossessive genitive (modifying υἱόν)
τὸνtheAccusativearticle
υἱόνSonAccusativedirect object of δόξασόνυἱός: 'Son'; the ὁ υἱός in Johannine theology designates the unique eternal Son (μονογενής, 1:14, 18).
ἵναso thatpurpose conjunction
ὁtheNominativearticle
υἱὸςSonNominativesubject nominative
δοξάσῃmay glorifyAor Act Subj 3 Sg · δοξάζωpurpose-clause verb (ἵνα + subjunctive)→ constative aorist subjunctive (the Son's reciprocal glorification of the Father through the cross)
σέyouAccusativedirect object of δοξάσῃ
2
καθὼς ἔδωκας αὐτῷ ἐξουσίαν πάσης σαρκός, ἵνα πᾶν ὃ δέδωκας αὐτῷ δώσῃ αὐτοῖς ζωὴν αἰώνιον.
just as you gave him authority over all flesh, to give eternal life to all whom you have given him.
Ground (basis of the petition)καθὼςThe καθώς clause grounds the glorification-petition in the Father's prior gift of authority (ἐξουσία) over all humanity. The neuter πᾶν ὃ δέδωκας ('everything/all that you have given') treats the totality of the elect as a corporate unity; the masculine αὐτοῖς ('to them') then distributes that gift to the individuals within it — a syntactic pattern recurring throughout the prayer.
καθὼςjust ascomparative/causal conjunction
ἔδωκαςyou gaveAor Act Indic 2 Sg · δίδωμιmain verb of καθώς-clause→ constative aorist (the completed act of the Father's commissioning gift)δίδωμι: 'to give'; the Father's giving (of the disciples, of authority, of glory) is the structural backbone of the prayer.
αὐτῷto himDativeindirect object (dative of recipient)
ἐξουσίανauthorityAccusativedirect object of ἔδωκαςἐξουσία: 'authority, right, power'; cf. Matt 28:18; the Father delegates universal authority to the Son as the basis of the Son's life-giving work.
πάσηςallGenitivegenitive of sphere (ἐξουσία over all flesh)
σαρκόςfleshGenitivegenitive of object (authority over humanity as flesh)σάρξ: 'flesh'; as a comprehensive term for humanity in its creaturely, mortal aspect (cf. 1:13–14; 6:51–56).
ἵναso thatpurpose conjunction
πᾶνeverythingNominativesubject (neuter sg. collective, referring to the given ones as a unity)
ὃthatAccusativerelative pronoun (accusative, object of δέδωκας)
δέδωκαςyou have givenPerf Act Indic 2 Sg · δίδωμιverb of relative clause→ intensive perfect (the Father's gift stands as a permanent election)
αὐτῷto himDativeindirect object of δέδωκας
δώσῃhe may giveAor Act Subj 3 Sg · δίδωμιpurpose-clause verb (ἵνα + subjunctive)→ constative aorist subjunctive (the Son's gift of life to the elect)
αὐτοῖςto themDativeindirect object (dative of recipient, now masculine/distributive)
ζωὴνlifeAccusativedirect object of δώσῃζωή: 'life'; in John always the divine, eternal life communicated by the Son (cf. 1:4; 3:16; 5:26; 10:10).
αἰώνιονeternalAccusativeattributive adjective modifying ζωήναἰώνιος: 'age-long, eternal'; in John denotes the life of the age to come already given in the present through the Son (realized eschatology).
3
αὕτη δέ ἐστιν ἡ αἰώνιος ζωή, ἵνα γινώσκωσιν σὲ τὸν μόνον ἀληθινὸν θεὸν καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν.
And this is eternal life: that they should know you, the only true God, and Jesus Christ whom you have sent.
Epexegetical definition (parenthetical)δέA parenthetical definition inserted into the prayer, widely debated as either an evangelist's gloss or Jesus' own words. The ἵνα clause is epexegetical (defining, not purposive): eternal life consists in ongoing relational knowledge (γινώσκωσιν, pres. subj.) of the Father and the Son. The naming of 'Jesus Christ' (an objective third-person reference Jesus makes to himself) is unique and has prompted theories of editorial insertion, though Carson and Köstenberger defend authenticity as self-reference in solemn address.
αὕτηthisNominativesubject (demonstrative pronoun, cataphoric — pointing forward to the ἵνα clause)
δέand/nowmild adversative/continuative particle
ἐστινisPres Act Indic 3 Sg · εἰμίcopula (equative)→ gnomic present (timeless definition)εἰμί: copula; the predicate structure αὕτη ἐστιν ('this is') introduces an epexegetical definition, as at 1 John 5:3.
ἡtheNominativearticle
αἰώνιοςeternalNominativeattributive adjective modifying ζωή
ζωήlifeNominativepredicate nominativeζωή: 'life'; Johannine central category; here defined in relational-cognitive terms rather than ontological ones.
ἵναthatepexegetical conjunction (defining ζωή αἰώνιος)
γινώσκωσινthey knowPres Act Subj 3 Pl · γινώσκωmain verb of ἵνα-clause (epexegetical)→ customary present subjunctive (ongoing, continuous knowing relationship)γινώσκω: 'to know experientially'; in John contrasts with οἶδα; this knowing is personal acquaintance and covenant-fellowship (cf. OT ידע), not merely intellectual cognition.
σὲyouAccusativedirect object of γινώσκωσιν
τὸνtheAccusativearticle
μόνονonlyAccusativeattributive adjective (in apposition to σέ)μόνος: 'only, alone'; the exclusivity title 'the only true God' echoes Deut 6:4 and Isa 45:5 LXX; used polemically against polytheism (cf. 1 Thess 1:9).
ἀληθινὸνtrueAccusativeattributive adjective modifying θεόνἀληθινός: 'genuine, real, true' (as opposed to counterfeit); Johannine vocabulary (cf. 1:9; 4:23; 6:32; 15:1).
θεὸνGodAccusativeapposition to σέ (in double accusative construction with γινώσκωσιν)θεός: God the Father; the 'only true God' formula distinguishes the Father as the source and goal of divinity, without excluding the Son from the divine identity (cf. 1:1; 20:28).
καὶandcoordinating conjunction (connecting two objects of γινώσκωσιν)
ὃνwhomAccusativerelative pronoun (accusative, second object of γινώσκωσιν)
ἀπέστειλαςyou sentAor Act Indic 2 Sg · ἀποστέλλωverb of relative clause→ constative aorist (the completed sending of the Son into the world)ἀποστέλλω: 'to send out on a mission'; the Johannine mission-verb par excellence (cf. 3:17; 5:36; 20:21); distinguishes the Son as commissioned agent.
ἸησοῦνJesusAccusativeaccusative of apposition to ὅνἸησοῦς: the human name of the incarnate Son; the combination Ἰησοῦν Χριστόν (Jesus Christ) in Jesus' own prayer is unique in the Gospels.
ΧριστόνChristAccusativeapposition to ἸησοῦνΧριστός: 'Anointed, Messiah'; together with Ἰησοῦν forms the credal double name; cf. 20:31 where belief in 'Jesus as the Christ' is the Gospel's stated purpose.
4
ἐγώ σε ἐδόξασα ἐπὶ τῆς γῆς, τὸ ἔργον τελειώσας ὃ δέδωκάς μοι ἵνα ποιήσω·
I glorified you on the earth, having completed the work that you gave me to do.
Ground (basis for the petition of v.5)asyndetonAsyndeton. The aorist ἐδόξασα and the aorist participle τελειώσας speak proleptically from the standpoint of the cross's completion — the work is already done in the prayer's perspective. This proleptic completion grounds the petition for the restoration of pre-incarnate glory. The perfect δέδωκάς ('you have given') underscores the Father's permanent commissioning act.
ἐγώINominativeemphatic subject pronoun
σεyouAccusativedirect object of ἐδόξασα
ἐδόξασαI glorifiedAor Act Indic 1 Sg · δοξάζωmain verb (declaration of completed work)→ constative aorist (the whole earthly ministry viewed as a completed act of glorification)δοξάζω: 'to glorify'; mirrors δόξασόν of v.1 — the Son has already done what he now asks the Father to do in reverse.
ἐπὶonpreposition + genitive (sphere/location)
τῆςtheGenitivearticle
γῆςearthGenitiveobject of ἐπί (sphere of the Son's earthly mission)γῆ: 'earth, land'; contrasts with τὸν οὐρανόν (v.1) — the Son's mission was ἐπὶ τῆς γῆς, and now he prays to return to the heavenly glory.
τὸtheAccusativearticle
ἔργονworkAccusativedirect object of τελειώσας (accusative retained with aorist participle)ἔργον: 'work, deed'; τὸ ἔργον (sg.) is the Father's assigned commission; cf. 4:34 ('my food is to do the will of him who sent me and to complete his work') and 19:30 (τετέλεσται, 'it is finished').
τελειώσαςhaving completedAor Act Ptc Nom Sg Masc · τελειόωadverbial participle (attendant circumstance / manner)→ constative aorist (the work fully accomplished)τελειόω: 'to bring to completion, perfect'; cognate with τετέλεσται (19:30) — the word of the cross echoes already in the prayer.
ὃthatAccusativerelative pronoun (object of τελειώσας)
δέδωκάςyou have givenPerf Act Indic 2 Sg · δίδωμιverb of relative clause→ intensive perfect (the Father's permanent commissioning gift)
μοιto meDativeindirect object of δέδωκάς
ἵναso thatpurpose/content conjunction
ποιήσωI should doAor Act Subj 1 Sg · ποιέωverb of ἵνα-clause (purpose/content of the Father's gift)→ constative aorist subjunctive (the completion of the assigned task)ποιέω: 'to do, make'; the Father's gift to the Son is the assigned task itself.
5
καὶ νῦν δόξασόν με σύ, πάτερ, παρὰ σεαυτῷ τῇ δόξῃ ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί.
And now, Father, glorify me in your own presence with the glory that I had with you before the world existed.
Main petition (climax of the first movement)καὶ νῦνThe καὶ νῦν ('and now') marks the temporal pivot from the completed earthly mission (v.4) to the petition for restoration of pre-incarnate glory. The emphatic σύ ('you yourself') reinforces the filial intimacy and the directness of the petition. The phrase πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί is the clearest pre-existence claim in the Gospel outside the Prologue: the Son possessed glory with the Father before the world came into being.
καὶandcoordinating conjunction
νῦνnowtemporal adverb (pivot from past mission to present petition)νῦν: 'now'; the temporal pivot marking the end of the earthly mission and the beginning of the return to glory.
δόξασόνglorifyAor Act Impv 2 Sg · δοξάζωmain verb (petition)→ constative aorist imperative (focused act of glorification = the resurrection/exaltation)
μεmeAccusativedirect object of δόξασόν
σύyouNominativeemphatic subject pronoun (you yourself)
πάτερFatherVocativevocative (direct address)πατήρ: second vocative address of the prayer; the intimacy is constant.
παρὰwith / in the presence ofpreposition + dative (sphere of nearness/presence)παρά + dat.: 'beside, in the presence of, with'; cf. v.5b παρὰ σοί — the Father's personal presence is the locus of the requested glory.
σεαυτῷyourselfDativereflexive pronoun (object of παρά)σεαυτοῦ: 'yourself'; the reflexive intensifies the Father as the personal locus of the glory.
τῇtheDativearticle
δόξῃgloryDativedative of means/instrument (glorify with the glory)δόξα: 'glory, splendor'; here the pre-incarnate glory of the Logos, surrendered at the Incarnation and now sought in restoration; cf. Phil 2:6–7.
ᾗwhichDativerelative pronoun (dative, attracted to antecedent δόξῃ)
εἶχονI hadImpf Act Indic 1 Sg · ἔχωverb of relative clause→ continuous imperfect (ongoing possession of glory in the pre-incarnate state)ἔχω: 'to have, possess'; the imperfect expresses the continuous state of glory before the Incarnation.
πρὸbeforepreposition + genitive (temporal antecedence)πρό: 'before'; in the expression πρὸ τοῦ τὸν κόσμον εἶναι it governs an articular infinitive of antecedent time.
τοῦtheGenitivearticle (with articular infinitive)
τὸνtheAccusativearticle (accusative subject of infinitive)
κόσμονworldAccusativeaccusative subject of εἶναι (articular infinitive construction)κόσμος: 'world, ordered universe'; the claim is that the Son's glory pre-dates the very existence of the cosmos — a pre-existence assertion matching 1:1–3.
εἶναιto existPres Act Inf · εἰμίarticular infinitive (object of πρό — temporal clause)→ present infinitive (existence of the world as ongoing state from the perspective of the past)εἰμί: 'to be, exist'; the articular infinitive πρὸ τοῦ… εἶναι is a standard Greek idiom for 'before [something] existed/came to be.'
παρὰwithpreposition + dative (presence/fellowship with the Father)
σοίyouDativeobject of παρά (personal presence of the Father)
6
Ἐφανέρωσά σου τὸ ὄνομα τοῖς ἀνθρώποις οὓς ἔδωκάς μοι ἐκ τοῦ κόσμου. σοὶ ἦσαν καὶ ἐμοὶ αὐτοὺς ἔδωκας, καὶ τὸν λόγον σου τετήρηκαν.
I have made known your name to the people whom you gave me out of the world. They were yours, and you gave them to me, and they have kept your word.
Ground (characterizing the disciples who are the object of intercession)asyndetonAsyndeton. The second major movement (vv.6–19) opens with a characterization of those for whom Jesus prays. Three completed actions mark the disciples' identity: (1) Jesus has manifested the Father's name to them; (2) they were the Father's and were given to Jesus; (3) they have kept the word. The perfect τετήρηκαν ('they have kept') marks the disciples' ongoing fidelity as the basis of the intercession that follows.
ἘφανέρωσάI have made knownAor Act Indic 1 Sg · φανερόωmain verb (declaration of completed mission)→ constative aorist (the whole ministry of revelation summarized)φανερόω: 'to make manifest, reveal'; a key Johannine verb for the Son's revelatory work (cf. 1:31; 2:11; 7:4; 21:1); parallels the language of the Prologue (1:18).
σουyourGenitivepossessive genitive modifying ὄνομα
τὸtheAccusativearticle
ὄνομαnameAccusativedirect object of Ἐφανέρωσάὄνομα: 'name'; in biblical thought the name represents the person and character of God; the Father's 'name' that Jesus reveals is the identity of God as Father — central to the prayer (vv.11, 12, 26).
τοῖςto theDativearticle
ἀνθρώποιςpeopleDativeindirect object / dative of recipientἄνθρωπος: 'human being, person'; generic — the disciples as human recipients of the revelation.
οὓςwhomAccusativerelative pronoun (accusative, object of ἔδωκάς)
ἔδωκάςyou gaveAor Act Indic 2 Sg · δίδωμιverb of relative clause→ constative aorist (the Father's electing gift of the disciples to the Son)
μοιto meDativeindirect object of ἔδωκάς
ἐκout ofpreposition + genitive (separation/source)
τοῦtheGenitivearticle
κόσμουworldGenitiveobject of ἐκ (the sphere from which the disciples were drawn out)κόσμος: 'world'; here the hostile, unbelieving world-order opposed to God; the disciples' election is a drawing out of it (cf. 15:19).
σοὶyoursDativepredicate dative of possession (emphatic; 'they were yours')
ἦσανthey wereImpf Act Indic 3 Pl · εἰμίmain verb (possession clause)→ continuous imperfect (prior, ongoing state of belonging to the Father)
καὶandcoordinating conjunction
ἐμοὶto meDativeindirect object of ἔδωκας (emphatic dative)
αὐτοὺςthemAccusativedirect object of ἔδωκας
ἔδωκαςyou gaveAor Act Indic 2 Sg · δίδωμιmain verb (gift of disciples to the Son)→ constative aorist (the Father's electing act)
καὶandcoordinating conjunction
τὸνtheAccusativearticle
λόγονwordAccusativedirect object of τετήρηκανλόγος: 'word, message'; τὸν λόγον σου is the Father's word as mediated through Jesus; 'keeping the word' is the mark of genuine discipleship in John (cf. 8:51–52; 14:23–24).
σουyourGenitivepossessive genitive modifying λόγον
τετήρηκανthey have keptPerf Act Indic 3 Pl · τηρέωmain verb (testimony to disciples' faithfulness)→ intensive perfect (ongoing state of fidelity with present bearing on the intercession)τηρέω: 'to keep, observe, guard'; a keyword of the prayer (cf. vv.11, 12, 15); denotes obedient attachment to the word.
7
νῦν ἔγνωκαν ὅτι πάντα ὅσα δέδωκάς μοι παρὰ σοῦ εἰσιν·
Now they know that everything you have given me is from you.
Continuation (further characterization of disciples)νῦνThe νῦν ('now') marks a temporal arrival point — the disciples have reached an understanding. The perfect ἔγνωκαν ('they have come to know') implies a settled recognition. The content clause (πάντα ὅσα… εἰσίν) is the theological insight that all Jesus has — teaching, works, authority — derives from the Father.
νῦνnowtemporal adverb (marking their present state of understanding)
ἔγνωκανthey have come to knowPerf Act Indic 3 Pl · γινώσκωmain verb→ intensive perfect (they have arrived at and now hold this knowledge)γινώσκω: 'to know, perceive'; the perfect marks achieved understanding that shapes their present condition.
ὅτιthatconjunction introducing indirect statement (content of ἔγνωκαν)
πάνταall thingsNominativesubject (neuter plural)
ὅσαas many as / whateverAccusativerelative pronoun (accusative, object of δέδωκάς; correlative with πάντα)
δέδωκάςyou have givenPerf Act Indic 2 Sg · δίδωμιverb of relative clause→ intensive perfect (the Father's permanent gift to the Son)
μοιto meDativeindirect object of δέδωκάς
παρὰfrompreposition + genitive (source/origin)παρά + gen.: 'from, from beside'; marks ultimate derivation from the Father as the source of everything given to the Son.
σοῦyouGenitiveobject of παρά (the Father as source)
εἰσινarePres Act Indic 3 Pl · εἰμίmain verb (predicate of content clause)→ gnomic present (the abiding truth of derivative origin)
8
ὅτι τὰ ῥήματα ἃ ἔδωκάς μοι δέδωκα αὐτοῖς, καὶ αὐτοὶ ἔλαβον καὶ ἔγνωσαν ἀληθῶς ὅτι παρὰ σοῦ ἐξῆλθον, καὶ ἐπίστευσαν ὅτι σύ με ἀπέστειλας.
For the words that you gave me I have given to them, and they received them and truly knew that I came from you; and they believed that you sent me.
Ground (explaining how the disciples know all things are from the Father)ὅτιThe ὅτι is causal, grounding v.7. The verse traces the chain of transmission: Father → Son → disciples. Three parallel verbs mark the disciples' reception: ἔλαβον ('they received'), ἔγνωσαν ('they knew truly'), and ἐπίστευσαν ('they believed'). The content of their faith — 'you sent me' (ἀπέστειλας) — is the Johannine confession (cf. 17:3, 21, 23, 25).
ὅτιfor / becausecausal conjunction
τὰtheAccusativearticle
ῥήματαwordsAccusativedirect object of δέδωκα (fronted for emphasis)ῥῆμα: 'word, utterance' (individual saying); distinct from λόγος (v.6, the whole body of teaching); the specific words the Father entrusted to the Son.
ἃwhichAccusativerelative pronoun (object of ἔδωκάς)
ἔδωκάςyou gaveAor Act Indic 2 Sg · δίδωμιverb of relative clause→ constative aorist
μοιto meDativeindirect object of ἔδωκάς
δέδωκαI have givenPerf Act Indic 1 Sg · δίδωμιmain verb (Son's transmission of words to disciples)→ intensive perfect (the completed transmission with abiding result)
αὐτοῖςto themDativeindirect object of δέδωκα
καὶandcoordinating conjunction
αὐτοὶtheyNominativeemphatic subject pronoun
ἔλαβονreceivedAor Act Indic 3 Pl · λαμβάνωmain verb→ constative aorist (the disciples' active reception of the words)λαμβάνω: 'to take, receive'; the active reception of revelation distinguishes the disciples from the world (cf. 1:12).
καὶandcoordinating conjunction
ἔγνωσανthey knewAor Act Indic 3 Pl · γινώσκωmain verb (second act of the disciples)→ ingressive aorist (they came to know — arrived at this knowledge)γινώσκω: 'to know'; with ἀληθῶς ('truly') marking the authenticity of their recognition.
ἀληθῶςtrulyadverb (modifying ἔγνωσαν)ἀληθῶς: 'truly, genuinely'; emphasizes that the knowledge is real, not superficial.
ὅτιthatconjunction introducing indirect statement (content of ἔγνωσαν)
παρὰfrompreposition + genitive (source)
σοῦyouGenitiveobject of παρά (the Father as source of the Son's origin)
ἐξῆλθονI came outAor Act Indic 1 Sg · ἐξέρχομαιverb of indirect statement→ constative aorist (the Incarnation as coming forth from the Father)ἐξέρχομαι: 'to go out, come out'; used of the Son's divine origin (cf. 8:42; 16:27–28, 30); parallels 16:28 (ἐξῆλθον παρὰ τοῦ πατρός).
καὶandcoordinating conjunction
ἐπίστευσανthey believedAor Act Indic 3 Pl · πιστεύωmain verb (third act of the disciples)→ ingressive aorist (they came to believe — faith-commitment achieved)πιστεύω: 'to believe, trust'; the climactic Johannine verb; here the disciples' faith in the Father's sending of the Son.
ὅτιthatconjunction introducing indirect statement (content of ἐπίστευσαν)
σύyouNominativeemphatic subject pronoun
μεmeAccusativedirect object of ἀπέστειλας
ἀπέστειλαςsentAor Act Indic 2 Sg · ἀποστέλλωverb of indirect statement→ constative aoristἀποστέλλω: 'to send on a mission'; the faith-content 'you sent me' is the repeated Johannine confessional formula (vv.3, 8, 18, 21, 23, 25).
9
Ἐγὼ περὶ αὐτῶν ἐρωτῶ· οὐ περὶ τοῦ κόσμου ἐρωτῶ ἀλλὰ περὶ ὧν δέδωκάς μοι, ὅτι σοί εἰσιν,
I am praying for them. I am not praying for the world but for those whom you have given me, because they are yours,
Delimitation of the intercessionasyndetonAsyndeton. The explicit delimitation — 'not for the world but for those given to me' — has been the subject of extensive theological debate regarding the scope of the atonement and the nature of particular election. The present ἐρωτῶ (not 'I will pray' but 'I am praying now') stresses the immediacy of the prayer. The grounding clause 'because they are yours' (ὅτι σοί εἰσιν) returns to the motif of v.6.
ἘγὼINominativeemphatic subject pronoun
περὶfor / concerningpreposition + genitive (behalf / concern)περί + gen.: 'on behalf of, concerning'; standard idiom for the object of intercession.
αὐτῶνthemGenitiveobject of περί (the disciples)
ἐρωτῶI am praying / askingPres Act Indic 1 Sg · ἐρωτάωmain verb→ progressive present (the prayer happening now in this very moment)ἐρωτάω: 'to ask, request, pray'; in John used for the Son's petitions to the Father (cf. 14:16; 16:26); distinct from αἰτέω (cf. 16:23, 26 where the disciples are told to use αἰτέω).
οὐnotnegation
περὶfor / concerningpreposition + genitive (the excluded object)
τοῦtheGenitivearticle
κόσμουworldGenitiveobject of περί (what this prayer explicitly excludes)κόσμος: 'world'; here the unbelieving world-system opposed to God; the restriction to 'not the world' contextualizes — not that Jesus has no concern for the world (cf. 3:16) but that this specific prayer has a specific scope.
ἀλλὰbutstrong adversative conjunction
περὶforpreposition + genitive (the included object)
ὧνthose whomGenitiverelative pronoun (genitive, attracted into case of antecedent; object of δέδωκάς)
δέδωκάςyou have givenPerf Act Indic 2 Sg · δίδωμιverb of relative clause→ intensive perfect (the permanent electing gift)
μοιto meDativeindirect object of δέδωκάς
ὅτιbecausecausal conjunction (grounding the intercession for them)
σοίyoursDativepredicate dative of possession
εἰσινthey arePres Act Indic 3 Pl · εἰμίmain verb (possession clause)→ gnomic present (the disciples' abiding belonging to the Father)
10
καὶ τὰ ἐμὰ πάντα σά ἐστιν καὶ τὰ σὰ ἐμά, καὶ δεδόξασμαι ἐν αὐτοῖς.
and all that is mine is yours, and all that is yours is mine, and I have been glorified in them.
Amplification (mutual possession as basis of the intercession)καὶThe chiastic mutual-possession formula (τὰ ἐμὰ σά / τὰ σὰ ἐμά) expresses the complete communion of Father and Son — everything belonging to one belongs to the other (cf. 16:15). The perfect passive δεδόξασμαι ('I have been glorified') anticipates the glorification of the prayer's opening petition: Jesus is already glorified in the disciples, and their continuation in the world sustains that glorification.
καὶandcoordinating conjunction
τὰtheNominativearticle (with substantivized adjective)
ἐμὰmineNominativepredicate adjective / substantivized possessive adjective (subject)ἐμός: 'mine, my own'; the possessive pronoun adjective used substantivally; the mutual-possession formula is a profound Christological claim.
πάνταallNominativeadjective modifying τὰ ἐμά (all that is mine)
σάyoursNominativepredicate nominative (substantivized possessive adjective)σός: 'yours, your own'; the reciprocal possession is stated in both directions.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ gnomic present (timeless mutual possession)
καὶandcoordinating conjunction (completing the chiasm)
τὰtheNominativearticle
σὰyoursNominativesubstantivized possessive adjective (subject, second part of chiasm)
ἐμάmineNominativepredicate nominative (second part of chiasm)
καὶandcoordinating conjunction
δεδόξασμαιI have been glorifiedPerf Pass Indic 1 Sg · δοξάζωmain verb→ intensive perfect (the glorification of the Son is already in progress and stands as present reality in/through the disciples)δοξάζω: 'to glorify'; the passive points to the Father as the agent; the locus is the disciples — as they believe and obey, the Son is glorified.
ἐνinpreposition + dative (sphere/locus)
αὐτοῖςthemDativeobject of ἐν (the disciples as the sphere of the Son's glorification)
11
καὶ οὐκέτι εἰμὶ ἐν τῷ κόσμῳ, καὶ αὐτοὶ ἐν τῷ κόσμῳ εἰσίν, κἀγὼ πρὸς σὲ ἔρχομαι. Πάτερ ἅγιε, τήρησον αὐτοὺς ἐν τῷ ὀνόματί σου ᾧ δέδωκάς μοι, ἵνα ὦσιν ἓν καθὼς ἡμεῖς.
And I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, keep them in your name, which you have given me, that they may be one, even as we are one.
Ground + petition (the departure occasions the intercession)καὶThe contrast 'I am no longer in the world / they are in the world' (v.11a–b) is the basis for the petition: Jesus' imminent departure leaves the disciples exposed. The address 'Holy Father' (Πάτερ ἅγιε) is unique in the NT — πάτερ and ἅγιε together bind relational intimacy to the holiness that motivates keeping. The textual variant ᾧ δέδωκάς μοι (neuter, NA28) versus οὓς δέδωκάς μοι (masculine, Byzantine) is a significant crux: the neuter refers to the name given; the masculine to the disciples given. The neuter is the harder reading and is adopted. The unity-petition ἵνα ὦσιν ἓν καθὼς ἡμεῖς anticipates the extended unity-prayer of vv.20–23.
καὶandcoordinating conjunction
οὐκέτιno longertemporal adverb of negationοὐκέτι: 'no longer'; marks the decisive shift from presence to absence in anticipation of the departure.
εἰμὶI amPres Act Indic 1 Sg · εἰμίmain verb→ futuristic present (spoken proleptically as if the departure is already accomplished)
ἐνinpreposition + dative (location)
τῷtheDativearticle
κόσμῳworldDativeobject of ἐν (the world as the sphere Jesus is leaving)
καὶandadversative-coordinative conjunction (yet)
αὐτοὶtheyNominativeemphatic subject pronoun (contrast: Jesus departs; disciples remain)
ἐνinpreposition + dative
τῷtheDativearticle
κόσμῳworldDativeobject of ἐν
εἰσίνthey arePres Act Indic 3 Pl · εἰμίmain verb→ progressive present (the disciples' ongoing presence in the world)
κἀγὼand INominativecrasis (καὶ + ἐγώ); emphatic subject
πρὸςtopreposition + accusative (direction toward)
σὲyouAccusativeobject of πρός (the Father as the goal of Jesus' return)
ἔρχομαιI am comingPres Act Indic 1 Sg · ἔρχομαιmain verb→ futuristic present (the return to the Father as imminent and certain)ἔρχομαι: 'to come, go'; the present tense underscores the certainty of the departure.
ΠάτερFatherVocativevocative (direct address — third time in the prayer)
ἅγιεholyVocativeattributive adjective in vocative (unique address in NT)ἅγιος: 'holy'; the 'Holy Father' address is unique in the NT; it grounds the petition for keeping (τήρησον) in the character of the one who keeps — the holiness of the Father.
τήρησονkeepAor Act Impv 2 Sg · τηρέωmain verb (petition)→ constative aorist imperative (single decisive act of preservation)τηρέω: 'to keep, guard, preserve'; the first major petition of the second movement; the keyword of the passage (cf. vv.12, 15).
αὐτοὺςthemAccusativedirect object of τήρησον
ἐνinpreposition + dative (sphere/instrument)
τῷtheDativearticle
ὀνόματίnameDativeinstrumental/sphere dative (kept in/by the Father's name)ὄνομα: 'name'; the Father's name is the sphere of protection; cf. Prov 18:10 LXX ('the name of the Lord is a strong tower').
σουyourGenitivepossessive genitive
ᾧwhichDativerelative pronoun (dative, neuter — referring to ὀνόματι; NA28 reading)
δέδωκάςyou have givenPerf Act Indic 2 Sg · δίδωμιverb of relative clause→ intensive perfect
μοιto meDativeindirect object of δέδωκάς
ἵναso thatpurpose conjunction
ὦσινthey may bePres Act Subj 3 Pl · εἰμίpurpose-clause verb→ progressive present subjunctive (ongoing state of unity)
ἓνoneNominativepredicate nominative (neuter cardinal number used as adjective — unity)εἷς, μία, ἕν: 'one'; the neuter ἕν indicates qualitative unity rather than numerical singularity; cf. vv.21–23 where the unity-prayer is elaborated.
καθὼςjust ascomparative conjunction (modeling the disciples' unity on Father-Son unity)
ἡμεῖςweNominativesubject pronoun (Father and Son as the paradigm of unity)
12
ὅτε ἤμην μετ' αὐτῶν, ἐγὼ ἐτήρουν αὐτοὺς ἐν τῷ ὀνόματί σου ᾧ δέδωκάς μοι, καὶ ἐφύλαξα, καὶ οὐδεὶς ἐξ αὐτῶν ἀπώλετο εἰ μὴ ὁ υἱὸς τῆς ἀπωλείας, ἵνα ἡ γραφὴ πληρωθῇ.
While I was with them, I was keeping them in your name, which you have given me. I have guarded them, and not one of them has been lost except the son of destruction, that the Scripture might be fulfilled.
Ground (Jesus' past keeping as the basis for requesting the Father's future keeping)ὅτεThe ὅτε clause grounds the petition of v.11: Jesus has already been doing the keeping during the earthly ministry (imperfect ἐτήρουν); the completed act of guarding (perfect ἐφύλαξα) reinforced this. The solitary exception — Judas, 'the son of destruction' — is interpreted through the lens of scriptural fulfillment. The phrase υἱὸς τῆς ἀπωλείας recurs in 2 Thess 2:3 for the 'man of lawlessness.'
ὅτεwhen / whiletemporal conjunction
ἤμηνI wasImpf Act Indic 1 Sg · εἰμίverb of temporal clause→ continuous imperfect (the duration of Jesus' earthly presence with the disciples)
μετ'withpreposition + genitive (accompaniment)
αὐτῶνthemGenitiveobject of μετά
ἐγὼINominativeemphatic subject pronoun
ἐτήρουνwas keepingImpf Act Indic 1 Sg · τηρέωmain verb→ continuous imperfect (Jesus' ongoing guardianship during the ministry)τηρέω: 'to keep, guard'; the imperfect emphasizes the continuous nature of Jesus' protective keeping throughout the ministry.
αὐτοὺςthemAccusativedirect object of ἐτήρουν
ἐνinpreposition + dative (sphere/instrument)
τῷtheDativearticle
ὀνόματίnameDativedative of sphere/instrument
σουyourGenitivepossessive genitive
ᾧwhichDativerelative pronoun (dative, neuter; NA28 reading as in v.11)
δέδωκάςyou have givenPerf Act Indic 2 Sg · δίδωμιverb of relative clause→ intensive perfect
μοιto meDativeindirect object of δέδωκάς
καὶandcoordinating conjunction
ἐφύλαξαI guardedAor Act Indic 1 Sg · φυλάσσωmain verb (completed act of guarding)→ constative aorist (the earthly ministry of keeping summed up as a completed whole)φυλάσσω: 'to guard, watch'; a more intensive synonym of τηρέω; together they emphasize the thoroughness of Jesus' protection.
καὶandcoordinating conjunction
οὐδεὶςnot oneNominativesubject (emphatic negation — no single exception)οὐδείς: 'no one, not one'; the universal negative before the exception clause.
ἐξofpreposition + genitive (partitive)
αὐτῶνthemGenitivepartitive genitive (of the group)
ἀπώλετοhas been lost / perishedAor Mid Indic 3 Sg · ἀπόλλυμιmain verb→ constative aorist (over the entire ministry, none was lost)ἀπόλλυμι: 'to destroy, lose, perish'; the verb used in 6:39 ('I should lose nothing of all that he has given me') — Jesus has kept that promise.
εἰexceptexception particle (εἰ μή = 'except')
μὴnotpart of εἰ μή exception
ὁtheNominativearticle
υἱὸςsonNominativesubject of implied perdition (the sole exception)υἱός: 'son'; in the Semitic idiom 'son of [noun]' the noun describes the character or destiny of the person.
τῆςofGenitivearticle
ἀπωλείαςdestruction / perditionGenitivegenitive of destination/characterization (Semitic 'son of X' = characterized by X)ἀπώλεια: 'destruction, perdition, ruin'; υἱὸς τῆς ἀπωλείας ('son of destruction') identifies Judas by his destiny; the same phrase occurs at 2 Thess 2:3 for the eschatological adversary.
ἵναso thatpurpose / result conjunction
ἡtheNominativearticle
γραφὴScriptureNominativesubject nominativeγραφή: 'Scripture, writing'; Johannine standard term for the OT as the authoritative text that must be fulfilled (cf. 13:18; 19:24, 28, 36, 37).
πληρωθῇmight be fulfilledAor Pass Subj 3 Sg · πληρόωpurpose-clause verb (ἵνα + subjunctive)→ constative aorist passive (fulfillment as a completed divine-authorial act)πληρόω: 'to fulfill, complete'; the Johannine fulfillment formula (cf. 12:38; 13:18; 15:25; 19:24) places Judas's apostasy within the providential plan of Scripture.
13
νῦν δὲ πρὸς σὲ ἔρχομαι, καὶ ταῦτα λαλῶ ἐν τῷ κόσμῳ ἵνα ἔχωσιν τὴν χαρὰν τὴν ἐμὴν πεπληρωμένην ἐν αὐτοῖς.
But now I am coming to you, and these things I speak in the world so that they may have my joy fulfilled in themselves.
Resumption + purpose of the prayerνῦν δέThe νῦν δέ ('but now') resumes from v.11: Jesus is returning to the Father. The purpose of speaking these things in the world — not in private but aloud, in prayer before the disciples — is so that they may have 'my joy fulfilled in them.' The perfect passive participle πεπληρωμένην ('having been fulfilled') describes the joy as a completed state already in the disciples, not merely a future hope.
νῦνnowtemporal adverb
δὲbut / andmild adversative/resumptive particle
πρὸςtopreposition + accusative (direction)
σὲyouAccusativeobject of πρός
ἔρχομαιI am comingPres Act Indic 1 Sg · ἔρχομαιmain verb→ futuristic present (the return to the Father as certain and imminent)
καὶandcoordinating conjunction
ταῦταthese thingsAccusativedirect object of λαλῶ (fronted for emphasis)
λαλῶI speakPres Act Indic 1 Sg · λαλέωmain verb→ progressive present (Jesus is speaking the prayer aloud to the disciples in the world)λαλέω: 'to speak'; the act of praying aloud is itself purposeful — it is 'in the world' for the disciples' benefit.
ἐνinpreposition + dative (sphere)
τῷtheDativearticle
κόσμῳworldDativedative of sphere (the prayer uttered in the world for the disciples' hearing)
ἵναso thatpurpose conjunction
ἔχωσινthey may havePres Act Subj 3 Pl · ἔχωpurpose-clause verb→ progressive present subjunctive (ongoing possession of joy)ἔχω: 'to have, hold, possess'; the joy is a present possession, not merely future.
τὴνtheAccusativearticle
χαρὰνjoyAccusativedirect object of ἔχωσινχαρά: 'joy'; the Johannine theme of complete joy (cf. 15:11; 16:20–22, 24); here specifically 'my joy' — the joy that belongs to Jesus and is now shared with the disciples.
τὴνtheAccusativearticle (with attributive possessive adjective)
ἐμὴνmyAccusativeattributive possessive adjective modifying χαράνἐμός: 'my, mine'; the joy is specifically Jesus' own joy communicated to the disciples (cf. 15:11: 'that my joy may be in you').
πεπληρωμένηνfulfilled / completedPerf Pass Ptc Acc Sg Fem · πληρόωpredicate adjective / object complement with χαράν (joy in a state of completion)→ intensive perfect (joy in its completed, full state within them)πληρόω: 'to fill, complete, fulfill'; the perfect participle describes the joy as already brought to fullness — not partially experienced but complete.
ἐνinpreposition + dative (sphere/locus)
αὐτοῖςthemDativeobject of ἐν (the disciples as the locus of the completed joy)
14
ἐγὼ δέδωκα αὐτοῖς τὸν λόγον σου, καὶ ὁ κόσμος ἐμίσησεν αὐτούς, ὅτι οὐκ εἰσὶν ἐκ τοῦ κόσμου καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου.
I have given them your word, and the world has hated them because they are not of the world, just as I am not of the world.
Ground (explaining the disciples' situation in the world)asyndetonAsyndeton. The two facts are causally linked: the gift of the word produces the world's hatred. The καθώς comparison ('just as I am not of the world') places the disciples' alienation from the world in direct correspondence with Jesus' own status — their otherworldliness mirrors his. This grounds the petition of v.15.
ἐγὼINominativeemphatic subject pronoun
δέδωκαI have givenPerf Act Indic 1 Sg · δίδωμιmain verb→ intensive perfect (the abiding transmission of the word to the disciples)
αὐτοῖςto themDativeindirect object of δέδωκα
τὸνtheAccusativearticle
λόγονwordAccusativedirect object of δέδωκαλόγος: 'word'; here τὸν λόγον σου (the Father's word as transmitted through Jesus); cf. v.6 where the disciples 'kept the word.'
σουyourGenitivepossessive genitive
καὶandcoordinating conjunction (result)
ὁtheNominativearticle
κόσμοςworldNominativesubject nominativeκόσμος: 'world'; here the hostile world-order that hates what it cannot possess or comprehend (cf. 15:18–19).
ἐμίσησενhatedAor Act Indic 3 Sg · μισέωmain verb→ constative aorist (the world's hatred as a completed, defining response)μισέω: 'to hate'; the world's hatred of the disciples is a corollary of their belonging to Jesus; cf. 15:18–19 where Jesus predicted this.
αὐτούςthemAccusativedirect object of ἐμίσησεν
ὅτιbecausecausal conjunction
οὐκnotnegation
εἰσὶνthey arePres Act Indic 3 Pl · εἰμίmain verb→ gnomic present (the disciples' essential nature — not of the world)
ἐκof / frompreposition + genitive (origin/derivation)ἐκ: 'out of, from'; ἐκ τοῦ κόσμου ('of the world') denotes belonging and origin — the disciples do not have their source or identity in the world.
τοῦtheGenitivearticle
κόσμουworldGenitiveobject of ἐκ
καθὼςjust ascomparative conjunction
ἐγὼINominativeemphatic subject pronoun
οὐκnotnegation
εἰμὶI amPres Act Indic 1 Sg · εἰμίmain verb→ gnomic present (Jesus' essential non-worldly nature — cf. 8:23)
ἐκof / frompreposition + genitive
τοῦtheGenitivearticle
κόσμουworldGenitiveobject of ἐκ
15
οὐκ ἐρωτῶ ἵνα ἄρῃς αὐτοὺς ἐκ τοῦ κόσμου, ἀλλ' ἵνα τηρήσῃς αὐτοὺς ἐκ τοῦ πονηροῦ.
I do not ask that you take them out of the world, but that you keep them from the evil one.
Petition (the negative and positive requests for the disciples in the world)asyndetonAsyndeton. The double ἵνα structure (denied petition / affirmed petition) is a rhetorical antithesis clarifying the nature of the request. The disciples are not to be extracted from the world (which would abrogate their mission) but to be kept from the evil one within it. The genitive τοῦ πονηροῦ is ambiguous between masculine ('the evil one,' i.e., Satan — cf. 1 John 2:13, 14; 5:19) and neuter ('evil' as an abstract force). The masculine reading is contextually and theologically more fitting.
οὐκnotnegation
ἐρωτῶI askPres Act Indic 1 Sg · ἐρωτάωmain verb (negative petition)→ progressive present (the prayer in progress)ἐρωτάω: 'to ask, request'; as in v.9, the Son's characteristic verb of petition to the Father.
ἵναthatcontent/purpose conjunction (object of ἐρωτῶ)
ἄρῃςyou takeAor Act Subj 2 Sg · αἴρωverb of ἵνα-clause (the denied petition)→ constative aorist subjunctive (a single decisive act of removal)αἴρω: 'to take up, lift, remove'; removal from the world would deprive them of their missionary vocation (cf. 20:21).
αὐτοὺςthemAccusativedirect object of ἄρῃς
ἐκout ofpreposition + genitive (removal from)
τοῦtheGenitivearticle
κόσμουworldGenitiveobject of ἐκ
ἀλλ'butstrong adversative conjunction
ἵναthatcontent/purpose conjunction (the affirmed petition)
τηρήσῃςyou keepAor Act Subj 2 Sg · τηρέωverb of ἵνα-clause (the actual petition)→ constative aorist subjunctive (decisive protective act)τηρέω: 'to keep, guard, preserve'; the keyword of the second movement of the prayer (vv.11, 12, 15); here with ἐκ + genitive = 'keep from.'
αὐτοὺςthemAccusativedirect object of τηρήσῃς
ἐκfrompreposition + genitive (τηρέω ἐκ = 'keep from, protect from')
τοῦtheGenitivearticle
πονηροῦevil oneGenitiveobject of ἐκ (genitive masculine = 'the evil one'; cf. 1 John 5:19)πονηρός: 'evil, wicked'; as a substantivized adjective ὁ πονηρός = 'the evil one' = Satan; the masculine reading is preferred over the neuter ('evil') given the Johannine context of the 'ruler of this world' (cf. 12:31; 14:30; 16:11).
16
ἐκ τοῦ κόσμου οὐκ εἰσίν, καθὼς ἐγὼ ἐκ τοῦ κόσμου οὐκ εἰμί.
They are not of the world, just as I am not of the world.
Restatement / ground (repeating v.14b to anchor the sanctification petition)asyndetonAsyndeton. The verbatim repetition of the clause from v.14 functions as an anaphoric refrain, framing the sanctification petition of v.17. By repeating the disciples' non-worldly status, Jesus underscores why they need consecration — not isolation from the world but transformation for mission in it.
ἐκof / frompreposition + genitive (origin/derivation — fronted for emphasis)
τοῦtheGenitivearticle
κόσμουworldGenitiveobject of ἐκ
οὐκnotnegation
εἰσίνthey arePres Act Indic 3 Pl · εἰμίmain verb→ gnomic present (the disciples' essential non-worldly identity)
καθὼςjust ascomparative conjunction
ἐγὼINominativeemphatic subject pronoun
ἐκof / frompreposition + genitive
τοῦtheGenitivearticle
κόσμουworldGenitiveobject of ἐκ
οὐκnotnegation
εἰμίI amPres Act Indic 1 Sg · εἰμίmain verb→ gnomic present
17
ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ· ὁ λόγος ὁ σὸς ἀλήθειά ἐστιν.
Sanctify them in the truth; your word is truth.
Central petition (sanctification as the positive correlate of protection)asyndetonAsyndeton. The single-word petition ἁγίασον ('sanctify') is the most theologically dense petition of the second movement. The instrumental ἐν τῇ ἀληθείᾳ ('in/by the truth') defines the means of sanctification, and the following clause identifies the instrument: ὁ λόγος ὁ σὸς ἀλήθειά ἐστιν ('your word is truth'). The anarthrous ἀλήθειά in the predicate is qualitative: the word has the very character of truth. This verse anticipates the consecration-language of v.19 and connects sanctification to the Son's own self-consecration.
ἁγίασονsanctifyAor Act Impv 2 Sg · ἁγιάζωmain verb (petition)→ constative aorist imperative (a decisive act of setting apart)ἁγιάζω: 'to sanctify, consecrate, set apart'; from ἅγιος ('holy'); in OT idiom the consecration of persons for God's service (cf. Jer 1:5; Exod 28:41); here the disciples are set apart for mission as Jesus consecrates himself (v.19).
αὐτοὺςthemAccusativedirect object of ἁγίασον
ἐνin / bypreposition + dative (instrument/sphere of sanctification)
τῇtheDativearticle
ἀληθείᾳtruthDativedative of instrument (the truth as the means of sanctification)ἀλήθεια: 'truth'; in John the absolute reality of God as revealed in Jesus (cf. 14:6 'I am the truth'); the instrument of sanctification is not ritual but divine reality.
ὁtheNominativearticle
λόγοςwordNominativesubject nominativeλόγος: 'word'; here the Father's revealed word given through Jesus; the defining genitive follows.
ὁtheNominativearticle (attributive position with σός)
σὸςyourNominativeattributive possessive adjective (ὁ λόγος ὁ σός = 'your word' in the attributive position)σός: 'your, yours'; the double-article construction (ὁ λόγος ὁ σός) places the adjective in the emphatic attributive position.
ἀλήθειάtruthNominativepredicate nominative (anarthrous — qualitative: has the character of truth)ἀλήθεια: 'truth'; the anarthrous predicate is qualitative: the word is characterized by and identical with truth — it is not merely true but is truth itself (cf. 14:6).
ἐστινisPres Act Indic 3 Sg · εἰμίcopula (equative)→ gnomic present (timeless identification of the word with truth)
18
καθὼς ἐμὲ ἀπέστειλας εἰς τὸν κόσμον, κἀγὼ ἀπέστειλα αὐτοὺς εἰς τὸν κόσμον·
As you sent me into the world, so I have sent them into the world.
Ground (the mission-parallel grounding the sanctification petition)καθὼςThe καθώς draws the precise parallel between the Father's sending of the Son and the Son's sending of the disciples — the same verb (ἀποστέλλω), the same direction (εἰς τὸν κόσμον), the same structural relation. This is the Johannine basis of the apostolate: the Son's mission from the Father becomes the pattern and authorization of the disciples' mission from the Son (cf. 20:21).
καθὼςjust ascomparative conjunction
ἐμὲmeAccusativedirect object of ἀπέστειλας (emphatic pronoun, fronted)
ἀπέστειλαςyou sentAor Act Indic 2 Sg · ἀποστέλλωverb of comparative clause→ constative aorist (the completed act of the Incarnation-mission)ἀποστέλλω: 'to send on a mission'; the Johannine mission-verb; the Father's sending of the Son is the paradigm for the Son's sending of the disciples.
εἰςintopreposition + accusative (direction/sphere)
τὸνtheAccusativearticle
κόσμονworldAccusativeobject of εἰς (the world as the sphere of mission)
κἀγὼand INominativecrasis (καὶ + ἐγώ); emphatic subject (the parallel is exact — and so I likewise)
ἀπέστειλαI have sentAor Act Indic 1 Sg · ἀποστέλλωmain verb→ constative aorist (the Son's commissioning act, proleptic — anticipating 20:21)
αὐτοὺςthemAccusativedirect object of ἀπέστειλα
εἰςintopreposition + accusative
τὸνtheAccusativearticle
κόσμονworldAccusativeobject of εἰς
19
καὶ ὑπὲρ αὐτῶν ἐγὼ ἁγιάζω ἐμαυτόν, ἵνα ὦσιν καὶ αὐτοὶ ἡγιασμένοι ἐν ἀληθείᾳ.
And for their sake I consecrate myself, so that they also may be sanctified in truth.
Climax of the second movement (Jesus' self-consecration as the ground of the disciples' sanctification)καὶThe verse is the theological climax of the second movement. Jesus' self-consecration (ἁγιάζω ἐμαυτόν — a striking reflexive) is interpreted as either (a) the act of setting himself apart as the sacrifice for the Passover (priestly/sacrificial reading, Bultmann, Brown) or (b) a dedication to the mission in general (moral/volitional reading). The sacrificial reading is strongly supported by the substitutionary ὑπέρ ('for their sake'), the priestly flavor of the prayer's context, and the proximity to the passion (18:1 follows immediately). The perfect passive participle ἡγιασμένοι ('having been sanctified') describes the disciples' resulting state as a completed, abiding consecration.
καὶandcoordinating conjunction
ὑπὲρfor / on behalf ofpreposition + genitive (substitutionary/representative)ὑπέρ + gen.: 'on behalf of, for the sake of'; the substitutionary preposition used of Jesus' death in Paul (Gal 2:20; Rom 5:8) and John (10:11, 15; 15:13; 18:14); here marks the self-consecration as vicarious — for their benefit.
αὐτῶνthemGenitiveobject of ὑπέρ (the disciples as the beneficiaries)
ἐγὼINominativeemphatic subject pronoun
ἁγιάζωI consecratePres Act Indic 1 Sg · ἁγιάζωmain verb→ futuristic present (the self-consecration as already underway, the cross imminent)ἁγιάζω: 'to sanctify, consecrate, set apart'; the reflexive ἁγιάζω ἐμαυτόν is unique in the NT; the Son sets himself apart as the sacrificial offering.
ἐμαυτόνmyselfAccusativereflexive direct object of ἁγιάζωἐμαυτοῦ: 'myself'; the reflexive emphasizes the voluntary nature of Jesus' self-offering — no one takes his life from him (cf. 10:18).
ἵναso thatpurpose conjunction
ὦσινthey may bePres Act Subj 3 Pl · εἰμίpurpose-clause verb (copula with predicate adjective)→ progressive present subjunctive (ongoing state of sanctification)
καὶalsoadverbial conjunction (ascensive — 'also, even')
αὐτοὶtheyNominativeemphatic subject pronoun (the disciples mirror Jesus' own consecration)
ἡγιασμένοιhaving been sanctifiedPerf Pass Ptc Nom Pl Masc · ἁγιάζωpredicate adjective (the disciples' resulting state of consecration)→ intensive perfect (the completed sanctification standing as an abiding reality)ἁγιάζω: 'to sanctify'; the perfect passive expresses the state of having been set apart — the disciples participate in the consecration effected by Jesus' self-offering.
ἐνin / bypreposition + dative (instrument/sphere)
ἀληθείᾳtruthDativeanarthrous dative of instrument (ἐν ἀληθείᾳ — qualitative: in/by truth itself)ἀλήθεια: 'truth'; the anarthrous form (no article) in contrast to the articular ἐν τῇ ἀληθείᾳ of v.17 may be stylistic, or may slightly shift the nuance toward the quality of truthfulness itself.
20
Οὐ περὶ τούτων δὲ ἐρωτῶ μόνον, ἀλλὰ καὶ περὶ τῶν πιστευόντων διὰ τοῦ λόγου αὐτῶν εἰς ἐμέ,
I do not ask for these only, but also for those who will believe in me through their word,
Transition / widening of intercessionδέThe δέ marks the transition from the second movement (the Eleven) to the third (all future believers). The prayer's scope widens dramatically: from the historical Eleven to the entire church yet to come, generated through apostolic witness. The present participle τῶν πιστευόντων ('those who believe') can be construed as futuristic — 'those who will believe' — through their word.
Οὐnotnegation
περὶfor / concerningpreposition + genitive (object of intercession)
τούτωνtheseGenitivedemonstrative pronoun (referring back to the Eleven)
δὲbut / andmild adversative particle (transition)
ἐρωτῶI askPres Act Indic 1 Sg · ἐρωτάωmain verb→ progressive present (the prayer extending in real time)ἐρωτάω: 'to ask, pray'; recurring intercession-verb of the prayer (cf. vv.9, 15).
μόνονonlyadverb (limiting the scope of 'these')
ἀλλὰbutstrong adversative conjunction
καὶalsoadverbial conjunction (ascensive — 'and also')
περὶfor / concerningpreposition + genitive (object of the extended intercession)
τῶνthoseGenitivearticle (substantivizing the participle)
πιστευόντωνwho believePres Act Ptc Gen Pl Masc · πιστεύωsubstantival participle (the subject of the extended intercession — future believers)→ futuristic present participle (those who will come to believe — the entire future church)πιστεύω: 'to believe, trust'; the substantival participle represents all who will believe — the scope encompasses the whole of future church history.
διὰthroughpreposition + genitive (instrument/means)διά + gen.: 'through, by means of'; marks the apostolic word as the instrument of future faith — the chain of witness is essential to the Johannine theology of mission.
τοῦtheGenitivearticle
λόγουwordGenitiveobject of διά (the apostolic proclamation as the means of mission)λόγος: 'word'; here the apostolic proclamation — the Eleven's testimony about Jesus — which will generate future faith.
αὐτῶνtheirGenitivepossessive genitive (the Eleven's word — apostolic witness)
εἰςinpreposition + accusative (direction of faith — πιστεύω εἰς = 'believe in')
ἐμέmeAccusativeobject of εἰς (the object of faith — Jesus himself)
21
ἵνα πάντες ἓν ὦσιν, καθὼς σύ, πάτερ, ἐν ἐμοί, κἀγὼ ἐν σοί, ἵνα καὶ αὐτοὶ ἐν ἡμῖν ὦσιν, ἵνα ὁ κόσμος πιστεύσῃ ὅτι σύ με ἀπέστειλας.
that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me.
Central petition of the third movement (unity for the sake of the world's belief)ἵναThe triple ἵνα structure (unity / being in us / world's belief) is the theological heart of the chapter. The unity is modeled on the Father-Son indwelling (ἐν ἐμοί / κἀγὼ ἐν σοί) and has the explicitly missiological purpose: ἵνα ὁ κόσμος πιστεύσῃ. This has generated enormous ecumenical discussion about whether the unity is ontological (sharing the divine life), relational (love and purpose), organizational (visible church), or the missional witness that itself constitutes unity.
ἵναthatpurpose/content conjunction (the first and central petition)
πάντεςallNominativesubject (all future believers)πᾶς: 'all'; the scope is universal — not just the Eleven but all who believe (v.20).
ἓνoneNominativepredicate nominative (neuter singular — unity in quality, not numerical merger)εἷς, μία, ἕν: 'one'; the neuter ἕν denotes qualitative oneness — the unity of character, purpose, and love that the Father and Son share (cf. 10:30).
ὦσινthey may bePres Act Subj 3 Pl · εἰμίpurpose-clause verb→ progressive present subjunctive (ongoing state of unity)
καθὼςjust ascomparative conjunction (the divine unity as the model)
σύyouNominativeemphatic subject pronoun (the Father as one pole of the model unity)
πάτερFatherVocativevocative (direct address — fourth occurrence in the prayer)
ἐνinpreposition + dative (mutual indwelling — Father in Son)ἐν: 'in'; the mutual ἐν-language of Johannine perichoresis (cf. 10:38; 14:10–11).
ἐμοίmeDativeobject of ἐν (the Son as the sphere of the Father's indwelling)
κἀγὼand INominativecrasis (καὶ + ἐγώ); emphatic subject (the reciprocal)
ἐνinpreposition + dative (Son in Father)
σοίyouDativeobject of ἐν
ἵναso thatpurpose conjunction (second ἵνα — the inclusion of believers in the divine fellowship)
καὶalsoadverbial conjunction (ascensive)
αὐτοὶtheyNominativeemphatic subject pronoun (believers likewise included)
ἐνinpreposition + dative
ἡμῖνusDativeobject of ἐν (believers included in the Father-Son fellowship)
ὦσινthey may bePres Act Subj 3 Pl · εἰμίverb of second ἵνα-clause→ progressive present subjunctive
ἵναso thatpurpose conjunction (third ἵνα — the missiological goal of unity)
ὁtheNominativearticle
κόσμοςworldNominativesubject nominative (the world — now the intended beneficiary of the unity)κόσμος: 'world'; here as the potential recipient of belief — the same world that hates (v.14) is the goal of witness.
πιστεύσῃmay believeAor Act Subj 3 Sg · πιστεύωpurpose-clause verb→ ingressive aorist subjunctive (the world coming to believe — a new act of faith)πιστεύω: 'to believe'; the goal of the disciples' unity is the conversion of the world — the strongest link between ethics/ecclesiology and mission in the Gospel.
ὅτιthatconjunction (content of belief)
σύyouNominativeemphatic subject pronoun
μεmeAccusativedirect object of ἀπέστειλας
ἀπέστειλαςsentAor Act Indic 2 Sg · ἀποστέλλωverb of content-clause (the Johannine confessional formula)→ constative aoristἀποστέλλω: 'to send on a mission'; the recurrent confession of the prayer (vv.3, 8, 18, 21, 23, 25).
22
κἀγὼ τὴν δόξαν ἣν δέδωκάς μοι δέδωκα αὐτοῖς, ἵνα ὦσιν ἓν καθὼς ἡμεῖς ἕν·
The glory that you have given me I have given to them, that they may be one even as we are one,
Ground (the gift of glory as the basis of unity)κἀγὼThe glory that the Father gave the Son has been given to the disciples — a remarkable statement. The δόξα here is not the pre-incarnate glory of v.5 (which is being restored to the Son), but the glory of the Son's revelation that the disciples participate in through their faith and witness. This shared glory is the basis of their unity: just as the Father and Son are one (ἕν), so the disciples united in shared glory are one.
κἀγὼand INominativecrasis (καὶ + ἐγώ); emphatic subject
τὴνtheAccusativearticle
δόξανgloryAccusativedirect object of δέδωκα (fronted for emphasis)δόξα: 'glory'; the glory shared with believers is not the pre-incarnate divine glory of v.5 but the revelatory glory of the Son's earthly mission — the disciples participate in it through faith and witness.
ἣνwhichAccusativerelative pronoun (accusative, object of δέδωκάς)
δέδωκάςyou have givenPerf Act Indic 2 Sg · δίδωμιverb of relative clause→ intensive perfect
μοιto meDativeindirect object of δέδωκάς
δέδωκαI have givenPerf Act Indic 1 Sg · δίδωμιmain verb→ intensive perfect (the abiding gift of glory to the disciples)δίδωμι: 'to give'; the chain of gift (Father gives to Son; Son gives to disciples) mirrors the chain of mission (Father sends Son; Son sends disciples).
αὐτοῖςto themDativeindirect object of δέδωκα
ἵναso thatpurpose conjunction
ὦσινthey may bePres Act Subj 3 Pl · εἰμίpurpose-clause verb→ progressive present subjunctive
ἓνoneNominativepredicate nominative (neuter — qualitative unity)
καθὼςjust ascomparative conjunction
ἡμεῖςweNominativesubject pronoun (Father and Son as the model)
ἕνoneNominativepredicate nominative (the divine unity as the model)
23
ἐγὼ ἐν αὐτοῖς καὶ σὺ ἐν ἐμοί, ἵνα ὦσιν τετελειωμένοι εἰς ἕν, ἵνα γινώσκῃ ὁ κόσμος ὅτι σύ με ἀπέστειλας καὶ ἠγάπησας αὐτοὺς καθὼς ἐμὲ ἠγάπησας.
I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me.
Intensification (the mutual indwelling perfecting the unity)asyndetonAsyndeton. The verse intensifies v.22: the Son in the disciples and the Father in the Son — the perichoretic chain runs through the disciples themselves. The goal is τετελειωμένοι εἰς ἕν ('perfected into one') — the perfect passive participle suggests a completed unity whose telos is the world's recognition of the Father's love for the disciples equal to his love for the Son. This is the most astounding claim of the prayer: the disciples are loved by the Father with the same love given to the eternal Son.
ἐγὼINominativeemphatic subject pronoun
ἐνinpreposition + dative (Son's indwelling of the disciples)
αὐτοῖςthemDativeobject of ἐν
καὶandcoordinating conjunction
σὺyouNominativeemphatic subject pronoun (the Father)
ἐνinpreposition + dative (Father's indwelling of the Son)
ἐμοίmeDativeobject of ἐν
ἵναso thatpurpose conjunction
ὦσινthey may bePres Act Subj 3 Pl · εἰμίpurpose-clause copula→ progressive present subjunctive
τετελειωμένοιhaving been perfected / made completePerf Pass Ptc Nom Pl Masc · τελειόωpredicate adjective (the disciples in their completed state of unity)→ intensive perfect (the unity as a completed, abiding achievement)τελειόω: 'to complete, perfect, bring to full end'; cognate with τετέλεσται (19:30) and τελειώσας (v.4); the perfection of unity mirrors the perfection of Jesus' work.
εἰςintopreposition + accusative (direction/goal: perfected into a state of oneness)
ἕνoneAccusativeobject of εἰς (the goal of the perfecting: unity)
ἵναso thatpurpose conjunction (missiological goal — second ἵνα of the verse)
γινώσκῃmay knowPres Act Subj 3 Sg · γινώσκωpurpose-clause verb→ ingressive present subjunctive (the world coming into knowledge)γινώσκω: 'to know'; here the world's recognition — a deeper term than mere intellectual assent.
ὁtheNominativearticle
κόσμοςworldNominativesubject nominative
ὅτιthatconjunction introducing content of γινώσκῃ
σύyouNominativeemphatic subject pronoun
μεmeAccusativedirect object of ἀπέστειλας
ἀπέστειλαςsentAor Act Indic 2 Sg · ἀποστέλλωverb of content clause→ constative aorist
καὶandcoordinating conjunction
ἠγάπησαςyou lovedAor Act Indic 2 Sg · ἀγαπάωverb of content clause (coordinate with ἀπέστειλας)→ constative aorist (the Father's love as a completed, definitive act)ἀγαπάω: 'to love'; the Johannine love-verb of highest degree; the Father's love for the disciples is placed on a level with his love for the Son — an extraordinary claim.
αὐτοὺςthemAccusativedirect object of ἠγάπησας (the disciples as objects of the Father's love)
καθὼςjust ascomparative conjunction
ἐμὲmeAccusativedirect object of ἠγάπησας (the Son as the measure of love)
ἠγάπησαςyou lovedAor Act Indic 2 Sg · ἀγαπάωverb of comparative clause→ constative aorist
24
Πάτερ, ὃ δέδωκάς μοι, θέλω ἵνα ὅπου εἰμὶ ἐγὼ κἀκεῖνοι ὦσιν μετ' ἐμοῦ, ἵνα θεωρῶσιν τὴν δόξαν τὴν ἐμήν, ἣν δέδωκάς μοι ὅτι ἠγάπησάς με πρὸ καταβολῆς κόσμου.
Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world.
Eschatological petition (the climax of the prayer)asyndetonAsyndeton. The address 'Father' (fifth occurrence) opens the eschatological climax. The verb θέλω ('I desire, I will') is stronger than ἐρωτῶ ('I ask') — it expresses the Son's own desire as aligned with the Father's will. The petition is for eschatological co-presence and vision of glory: 'where I am, they too may be with me' (echoing 14:3). The grounding 'because you loved me before the foundation of the world' (πρὸ καταβολῆς κόσμου) places the prayer's climax in the eternal love within the Godhead.
ΠάτερFatherVocativevocative (fifth address of the prayer — marking the eschatological petition)πατήρ: 'Father'; each vocative address marks a new movement of petition.
ὃwhom / whatAccusativerelative pronoun (neuter singular — collective: all that you have given me; anticipates κἀκεῖνοι)
δέδωκάςyou have givenPerf Act Indic 2 Sg · δίδωμιverb of relative clause→ intensive perfect
μοιto meDativeindirect object of δέδωκάς
θέλωI desire / I willPres Act Indic 1 Sg · θέλωmain verb→ gnomic/progressive present (the Son's abiding desire)θέλω: 'to will, desire, want'; here expresses the Son's personal desire — stronger than mere petition (ἐρωτάω) — that his own will aligns with the Father's eschatological purpose.
ἵναthatcontent conjunction (object of θέλω)
ὅπουwhererelative adverb of placeὅπου: 'where'; the spatial language 'where I am' echoes 14:3 (ὅπου εἰμὶ ἐγώ, ἐκεῖ καὶ ὑμεῖς ἦτε) — co-presence with Jesus in the Father's house.
εἰμὶI amPres Act Indic 1 Sg · εἰμίverb of relative adverbial clause→ gnomic present (Jesus' abiding location with the Father)
ἐγὼINominativeemphatic subject pronoun of εἰμί
κἀκεῖνοιthey alsoNominativecrasis (καὶ + ἐκεῖνοι); emphatic demonstrative subject (all the given ones, picking up ὅ)
ὦσινmay bePres Act Subj 3 Pl · εἰμίverb of ἵνα-clause→ progressive present subjunctive (abiding eschatological co-presence)
μετ'withpreposition + genitive (accompaniment)
ἐμοῦmeGenitiveobject of μετά (co-presence with Jesus as the eschatological goal)
ἵναso thatpurpose conjunction (the purpose of co-presence — vision of glory)
θεωρῶσινthey may beholdPres Act Subj 3 Pl · θεωρέωpurpose-clause verb→ progressive present subjunctive (ongoing vision of glory — the beatific vision)θεωρέω: 'to gaze at, behold, contemplate'; the intensive seeing-verb; the eschatological beholding of the Son's glory — the Christian hope as 'seeing as he is' (1 John 3:2).
τὴνtheAccusativearticle
δόξανgloryAccusativedirect object of θεωρῶσινδόξα: 'glory'; the object of the beatific vision — the Son's own glory, given by the Father from eternity.
τὴνtheAccusativearticle (attributive position with ἐμήν)
ἐμήνmyAccusativeattributive possessive adjective (τὴν δόξαν τὴν ἐμήν — my glory)
ἣνwhichAccusativerelative pronoun (object of δέδωκάς)
δέδωκάςyou have givenPerf Act Indic 2 Sg · δίδωμιverb of relative clause→ intensive perfect (the Father's eternal gift of glory to the Son — pre-temporal)
μοιto meDativeindirect object of δέδωκάς
ὅτιbecausecausal conjunction (the ground of the gift of glory)
ἠγάπησάςyou lovedAor Act Indic 2 Sg · ἀγαπάωmain verb of causal clause→ constative aorist (the Father's eternal love for the Son as a completed, definitive act)ἀγαπάω: 'to love'; the Father's love for the Son before creation is the foundation of the entire economy of salvation — love → gift of glory → gift of disciples → revelation → eternal life.
μεmeAccusativedirect object of ἠγάπησάς
πρὸbeforepreposition + genitive (temporal antecedence)πρό: 'before'; governing the articular noun phrase καταβολῆς κόσμου.
καταβολῆςfoundation / layingGenitiveobject of πρόκαταβολή: 'founding, foundation'; καταβολὴ κόσμου ('foundation of the world') is a standard NT phrase for the beginning of creation (cf. Matt 25:34; Eph 1:4; 1 Pet 1:20; Rev 13:8); the love of the Father for the Son is thus eternal and pre-cosmic.
κόσμουof the worldGenitiveobjective genitive (the world as the object of the founding)
25
Πάτερ δίκαιε, καὶ ὁ κόσμος σε οὐκ ἔγνω, ἐγὼ δέ σε ἔγνων, καὶ οὗτοι ἔγνωσαν ὅτι σύ με ἀπέστειλας·
O righteous Father, even though the world does not know you, I know you, and these know that you have sent me.
Doxological address + contrast (opening the closing movement)asyndetonAsyndeton. The unique address 'righteous Father' (Πάτερ δίκαιε) is the fourth and final vocative address to the Father in the prayer (cf. 'Father' vv.1, 5, 11; 'Holy Father' v.11). The righteousness of the Father grounds the coming revelation: it is fitting (δίκαιος) that the one who has been known should make himself known further. The three-part contrast — world does not know / I know / these know — places the disciples between the world's ignorance and the Son's perfect knowledge.
ΠάτερFatherVocativevocative (sixth address; final address of the prayer)
δίκαιεrighteousVocativevocative adjective (unique address in the NT — 'righteous Father')δίκαιος: 'righteous, just'; the righteousness of the Father grounds both his judgment of the world and his faithful fulfillment of the covenant love.
καὶand / yetconcessive/continuative conjunction
ὁtheNominativearticle
κόσμοςworldNominativesubject nominative
σεyouAccusativedirect object of ἔγνω
οὐκnotnegation
ἔγνωknew / knowsAor Act Indic 3 Sg · γινώσκωmain verb (the world's ignorance of God)→ constative aorist (the world's persistent failure to know — the entire history of unbelief summarized)γινώσκω: 'to know'; the world's not-knowing is its defining characteristic (cf. 1:10: 'the world did not know him').
ἐγὼINominativeemphatic subject pronoun (contrast with the world)
δέbutadversative particle
σεyouAccusativedirect object of ἔγνων
ἔγνωνI knew / I knowAor Act Indic 1 Sg · γινώσκωmain verb (the Son's perfect knowledge of the Father)→ constative aorist (the Son's knowledge of the Father throughout the earthly ministry — the completed act of knowing)γινώσκω: 'to know'; the Son's knowledge of the Father is the source and basis of his revelation.
καὶandcoordinating conjunction
οὗτοιtheseNominativedemonstrative pronoun (referring to the disciples)
ἔγνωσανknew / knowAor Act Indic 3 Pl · γινώσκωmain verb (the disciples' partial but real knowledge)→ ingressive aorist (they came to know — arrived at this recognition through Jesus' ministry)
ὅτιthatconjunction (content of the disciples' knowledge)
σύyouNominativeemphatic subject pronoun
μεmeAccusativedirect object of ἀπέστειλας
ἀπέστειλαςsentAor Act Indic 2 Sg · ἀποστέλλωverb of content clause→ constative aoristἀποστέλλω: 'to send'; the confessional formula recurring for the final time in the prayer (cf. vv.3, 8, 18, 21, 23).
26
καὶ ἐγνώρισα αὐτοῖς τὸ ὄνομά σου καὶ γνωρίσω, ἵνα ἡ ἀγάπη ἣν ἠγάπησάς με ἐν αὐτοῖς ᾖ κἀγὼ ἐν αὐτοῖς.
I made known to them your name, and I will make it known, that the love with which you have loved me may be in them, and I in them.
Closing doxology and final petition (the prayer's culmination)καὶThe prayer closes on two notes: (1) the completed-and-continuing revelation of the Father's name (ἐγνώρισα … καὶ γνωρίσω — the pairing of aorist and future embraces the entire arc of the Son's revelatory mission, past and ongoing through the Spirit); (2) the final double petition — that the Father's love for the Son may dwell in the disciples, and that the Son himself may dwell in them. The closing κἀγὼ ἐν αὐτοῖς ('and I in them') is the most intimate statement of union in the chapter: the Son himself as the indwelling presence.
καὶandcoordinating conjunction
ἐγνώρισαI made knownAor Act Indic 1 Sg · γνωρίζωmain verb (completed revelation)→ constative aorist (the earthly ministry of revelation summed up as completed)γνωρίζω: 'to make known, reveal'; distinct from φανερόω (v.6) — here emphasizing the communicative act of disclosure; the earthly revelation is finished.
αὐτοῖςto themDativeindirect object of ἐγνώρισα
τὸtheAccusativearticle
ὄνομάnameAccusativedirect object of ἐγνώρισαὄνομα: 'name'; the Father's name — the character and identity of the Father as Father — which was the content of the entire mission (cf. v.6); its disclosure continues through the Spirit's work.
σουyourGenitivepossessive genitive
καὶandcoordinating conjunction (coordinating past with future revelation)
γνωρίσωI will make knownFut Act Indic 1 Sg · γνωρίζωmain verb (future revelation — through the Spirit and the apostolic mission)→ predictive future (the ongoing revelation through the Paraclete, cf. 16:13–15)γνωρίζω: 'to make known'; the future tense extends the revelatory mission into the post-resurrection period — the Son's disclosure of the Father continues.
ἵναso thatpurpose conjunction (the goal of the entire revelatory mission)
ἡtheNominativearticle
ἀγάπηloveNominativesubject nominativeἀγάπη: 'love'; the divine love (the Father's love for the Son) as the final goal of the revelatory mission — it is meant to dwell in the disciples.
ἣνwith whichAccusativerelative pronoun (accusative, used with cognate verb ἠγάπησας — 'the love that you loved')
ἠγάπησάςyou lovedAor Act Indic 2 Sg · ἀγαπάωverb of relative clause→ constative aorist (the Father's love for the Son as a completed, eternal act)ἀγαπάω: 'to love'; the cognate construction ἀγάπη … ἠγάπησάς (noun + cognate verb) is a Hebraism of emphasis: 'the love with which you have loved.'
μεmeAccusativedirect object of ἠγάπησάς (the Son as object of the Father's love)
ἐνinpreposition + dative (sphere/location of the indwelling love)
αὐτοῖςthemDativeobject of ἐν (the disciples as the locus of the Father's love)
ᾖmay bePres Act Subj 3 Sg · εἰμίpurpose-clause verb (the love dwelling in the disciples)→ progressive present subjunctive (ongoing indwelling of love)εἰμί: 'to be'; the subjunctive ᾖ expresses the desired state of the Father's love dwelling in the disciples.
κἀγὼand INominativecrasis (καὶ + ἐγώ); final emphatic subject — the Son himself as the ultimate indwelling giftἐγώ: 'I'; the final κἀγὼ ἐν αὐτοῖς ('and I in them') is the prayer's most intimate statement of union — the Son himself dwelling in the disciples as the culmination of the entire High-Priestly Prayer.
ἐνinpreposition + dative (the Son's indwelling of the disciples)
αὐτοῖςthemDativeobject of ἐν (the disciples as the sphere of the Son's abiding presence)