| 19. Linguistic Exegesis The verse opens with kai {καὶ | kaí} linking this statement tightly to the preceding prayer and keeping the flow of Jesus’ intercession continuous. The prepositional phrase huper auton {ὑπὲρ αὐτῶν | hypér autôn} foregrounds benefactive concern: the action is undertaken for their advantage. The explicit subject ego {ἐγώ | egṓ} is placed before the verb for emphasis, making the speaker’s personal involvement unmistakable. The main clause hagiazo emauton {ἁγιάζω ἐμαυτόν | hagiázō emautón} is reflexive and deliberate, presenting self-consecration rather than consecration imposed by another agent.
The conjunction hina {ἵνα | hína} introduces a clear purpose clause, and osin {ὦσιν | ôsin} carries the intended state of being that follows from the action. The additive kai autoi {καὶ αὐτοὶ | kaí autoí} sharpens the focus by stressing that the disciples themselves will share in the same consecrated condition. The participle hegiasmenoi {ἡγιασμένοι | hēgiasménoi} is perfect passive, describing a resulting state of holiness rather than a momentary event; it functions with the subjunctive to present the disciples as coming to stand in that sanctified condition. The phrase en aletheia {ἐν ἀληθείᾳ | en alētheíā} locates or defines the sphere of that holiness. In context, the dative can be rendered “in truth” or idiomatically “by the truth,” with the theological force pointing to God’s revealed reality in Jesus and His word.
The formal rendering preserves the explicit reflexive structure of the main verb and keeps “sanctified in truth” close to the Greek syntax. The dynamic rendering shifts to “dedicate Myself” and “truly consecrated” to communicate the same consecrating movement in smoother contemporary English while keeping the purpose clause and the final dative phrase intact. |