The best texts omit ἅγιον, holy, and the definite article is not in the text, so that the strict rendering is simply spirit. Literally, spirit was not yet. Given, in A.V. and Rev., is added to guard against a possible misconception, which, as Alford observes, “no intelligent reader could fall into.” The word spirit, standing thus alone, marks, not the personal Spirit, but His operation or gift or manifestation. Canon Westcott aptly says: “It is impossible not to contrast the mysteriousness of this utterance with the clear teaching of St. John himself on the 'unction' of believers (1Jo 2:20 sqq.), which forms a commentary, gained by later experience, upon the words of the Lord.”
Was glorified (ἐδοξάσθη)
We have here one of John's characteristic terms, even as the idea is central to his Gospel - to show forth Jesus as the manifested glory of God (Joh 1:14). The beginning of our Lord's miracles was a manifestation of His glory (Joh 2:11). His glory was the expression of the Father's will (Joh 8:54). By His work He glorified the Father upon earth (Joh 12:28; Joh 17:4), and in this was Himself glorified (Joh 17:10). The sickness and resurrection of Lazarus were for the glory of God (Joh 11:4). The consummation of His work was marked by the words, “Now was the Son of man glorified, and God was glorified in Him” (Joh 13:31). His glory He had with the Father before the world was (Joh 17:5). It is consummated at His ascension (Joh 7:39; Joh 12:16). The passion is the way to glory (Joh 12:23, Joh 12:24; Joh 13:31). The fruitfulness of believers in Him is for the glory of God (Joh 15:8), and the office of the Spirit is to glorify Christ (Joh 16:14).