| 1. Linguistic Exegesis The verse begins with tauta {Ταῦτα | Taûta} ‘these things,’ an anaphoric bridge that gathers the preceding discourse and marks the shift into prayer. The aorist elalēsen {ἐλάλησεν | elálēsen} ‘spoke’ presents Jesus’ earlier words as a completed whole, while the aorist participle eparas {ἐπάρας | epáras} ‘having lifted up’ adds an attendant action that moves the scene from speech to prayerful posture. The prepositional phrase eis ton ouranon {εἰς τὸν οὐρανόν | eis tón ouranón} is directional, stressing movement toward heaven rather than mere location. Direct address with Pater {Πάτερ | Páter} begins the prayer proper. The perfect elēlythen {ἐλήλυθεν | elḗlythen} ‘has come’ presents hē hōra {ἡ ὥρα | hē hōra} ‘the hour’ as a decisive, already-arrived turning point. The aorist imperative doxason {δόξασόν | dóxason} issues a climactic request for the Father to glorify the Son, and the hina-clause {ἵνα | hína} supplies the purpose: the Son’s glorification is ordered toward the Son’s own glorifying of the Father. The translation keeps the participial advance, preserves the perfect’s sense of arrival, and renders the purpose clause explicitly so the reciprocity of glory remains clear. |