αὑτοῦ

Pronunciation Guide: how-TOO

Basic Definition

Strong’s G848: The Greek word αὑτοῦ (hautou) is a reflexive pronoun in the genitive case meaning “of himself,” “his own,” or “himself.” It indicates that the subject of the sentence is performing an action that reflects back upon the same subject. This pronoun emphasizes self-reference and personal ownership, distinguishing actions or possessions that relate directly to the subject rather than to another person.

Etymology and Morphology

• Part of Speech: Reflexive Pronoun (Genitive Case)
• Origin: From the combination of αὐτός (autos, “self”) with the rough breathing mark, indicating reflexive use
• Primary Usage: Narrative sections, direct speech, theological explanations
• Case: Genitive (indicating possession, source, or relation)
• Gender: Masculine
• Number: Singular

αὑτοῦ Morphology:

• αὑτοῦ (genitive masculine singular) – of himself
• αὑτῆς (genitive feminine singular) – of herself
• αὑτοῦ (genitive neuter singular) – of itself
• αὑτῶν (genitive plural) – of themselves

Origin & History

The reflexive pronoun αὑτοῦ evolved from Classical Greek usage where it served to clearly indicate when a subject was referring to himself rather than to someone else. In Attic Greek, as seen in Plato’s works like Republic, this distinction was crucial for philosophical clarity. The pronoun appears with its distinctive rough breathing mark (῾) to differentiate it from the non-reflexive form αὐτοῦ (without the rough breathing).

In the Septuagint (LXX), αὑτοῦ typically translates Hebrew reflexive constructions with לְ or עַצְמוֹ, particularly in passages where self-reference is emphasized. For instance, in Genesis 22:8, when Abraham states that “God will provide for Himself the lamb,” the reflexive nature emphasizes God’s own action. The early Church Fathers, particularly Origen in his Contra Celsum, employed this pronoun when discussing the nature of God’s self-existence and Christ’s self-giving nature.

Expanded Definitions & Translation Options

• Self-reference – Indicating that the action pertains to the subject himself
• Personal possession – Denoting ownership by the subject of the sentence
• Emphatic self-distinction – Highlighting the subject’s unique relationship to something
• Identity marker – Establishing the subject’s authentic self or identity

αὑτοῦ Translation Options:

• “of himself” – Best used when emphasizing the reflexive nature of an action or state
• “his own” – Preferred when showing personal possession with emphasis on the owner
• “by himself” – Appropriate when indicating agency or instrumentality through oneself
• “himself” (in appropriate syntactical contexts) – Used when the genitive appears in idiomatic expressions
• “from himself” – Indicates source or origin from within the subject

Biblical Usage

The pronoun αὑτοῦ appears throughout the New Testament, with notable concentration in the Gospel of John where issues of identity and self-reference are theologically significant. In John 9:21, the parents of the man born blind state, “he is of age; ask him, he will speak for himself,” emphasizing the man’s personal responsibility and ability to testify about his own experience. This usage demonstrates how the reflexive pronoun establishes personal agency and accountability.

In theological contexts, αὑτοῦ often appears in passages discussing God’s self-revelation or Christ’s self-giving nature. For example, in Hebrews 1:3, Christ is described as the “radiance of His glory and the exact representation of His nature,” where the reflexive emphasizes God’s own essential nature being manifested in His Son.

Key occurrences include:

• “he will speak for himself.” John 9:21
• “No one takes it from Me, but I lay it down of Myself.” John 10:18
• “and the power of the Most High will overshadow you; therefore also the holy Child who is to be born will be called the Son of God… Elizabeth herself has also conceived a son in her old age.” Luke 1:35-36
• “And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth… For of His fullness we have all received, and grace upon grace.” John 1:14,16
• “He saved others; He cannot save Himself.” Mark 15:31
• “Jesus Himself was in the stern, asleep on the cushion.” Mark 4:38
• “For this reason the Father loves Me, because I lay down My life so that I may take it again. No one has taken it away from Me, but I lay it down on My own initiative.” John 10:17-18

Cultural Insights

In ancient Greek thought, particularly within philosophical discourse, the concept of self-reference was profoundly important. The reflexive pronoun αὑτοῦ served to distinguish between actions that originated from within the subject versus those influenced by external forces. This distinction was central to Greek philosophical discussions about human agency, divine causation, and personal responsibility. For Jewish audiences hearing the New Testament in Greek, this nuance would have resonated with the Hebrew concept of נֶפֶשׁ (nephesh) – one’s complete self or essence.

The use of αὑτοῦ in Jewish-Hellenistic contexts often carried implications of autonomy and sovereignty. When applied to God in the Septuagint and New Testament, it reinforced the Jewish understanding of God as completely self-existent and self-determining (אֶהְיֶה אֲשֶׁר אֶהְיֶה / “I AM WHO I AM” from Exodus 3:14). This theological concept was revolutionary in the ancient world, where deities were typically seen as contingent upon other forces or beings. The reflexive pronoun helped bridge Greek philosophical categories with Hebrew theological concepts, making the radical self-existence of Yahweh comprehensible to Greek-speaking audiences.

Theological Significance

The reflexive nature of αὑτοῦ carries profound theological implications, particularly in Christology. When Jesus states in John 10:18 that He lays down His life “of Himself” (using the reflexive construction), He is asserting His divine prerogative and authority over life and death itself. This usage reveals the Messiah’s complete sovereignty and voluntary self-sacrifice, undermining any notion that His death was merely the result of human actions or unfortunate circumstances.

In discussions of divine self-revelation, αὑτοῦ underscores that God reveals Himself according to His own nature and will, not merely as humans might wish to perceive Him. This affirms that God’s self-disclosure is authentic and trustworthy because it originates from His very being. The reflexive pronoun thus reinforces the theological truth that God’s revelation is not imposed from outside but flows from His essential character – He reveals Himself as He truly is. This concept strengthens believers’ confidence that in Messiah Jesus, we encounter not merely a representation of God but God Himself made manifest according to His own perfect wisdom and love.

Personal Application

Understanding the reflexive nature of αὑτοῦ invites us to recognize the significance of genuine self-giving in our spiritual lives. Just as the Messiah freely gave “of Himself” rather than under compulsion, our worship and service to God is transformed when it springs from our authentic selves rather than from external pressure or obligation. When we offer ourselves to God and others reflexively – from our own initiative and genuine love – we participate in the divine nature that gives freely of itself.

This word also challenges us to examine the authenticity of our faith. Are we living from our true, God-created identity, or are we allowing others to define us? The reflexive pronoun reminds us that true spirituality involves owning our relationship with God as something deeply personal and internally motivated. As we grow in this reflexive faith, we become more like our Messiah who perfectly embodied selfhood aligned with the Father’s will, neither acting independently nor under compulsion, but from the perfect harmony of His divine-human identity.

Related Words

• αὐτός (autos, ow-TOSS) – The intensive pronoun meaning “self,” “himself,” “herself,” or “itself,” but without the specifically reflexive sense. Used to emphasize identity or to distinguish one subject from another. See G846
• ἑαυτοῦ (heautou, heh-ow-TOO) – Another reflexive pronoun meaning “of himself/herself/itself,” often used interchangeably with αὑτοῦ in later Greek texts. The distinction between these forms sometimes blurred in Koine Greek. See G1438
• ἴδιος (idios, EE-dee-os) – An adjective meaning “one’s own,” “private,” or “peculiar to oneself.” While not a pronoun, it conveys a similar sense of personal possession or relationship. See G2398
• ἐμαυτοῦ (emautou, em-ow-TOO) – The first-person reflexive pronoun meaning “of myself.” Used when the speaker refers reflexively to himself/herself. See G1683
• σεαυτοῦ (seautou, seh-ow-TOO) – The second-person reflexive pronoun meaning “of yourself.” Used when addressing someone who is acting reflexively. See G4572

Did you Know?

• In ancient Greek manuscripts, the breathing marks that distinguish αὑτοῦ (with rough breathing, meaning “of himself”) from αὐτοῦ (with smooth breathing, meaning “of him”) were often omitted, creating interpretive challenges for translators. Modern critical editions of the Greek New Testament have had to determine from context which form was intended, sometimes leading to different theological nuances in translations. This subtle distinction highlights the importance of careful textual analysis in understanding Scripture’s original meaning.
• The concept expressed by αὑτοῦ played a crucial role in early Christian theological debates about the nature of the Trinity. The Church Fathers, particularly in the Nicene and post-Nicene period, used reflexive constructions to explain how the Son is begotten “of the Father’s own substance” (ἐκ τῆς οὐσίας αὑτοῦ) without being created ex nihilo. This theological precision helped establish the doctrine that the Son is of the same substance (ὁμοούσιος) as the Father, not merely similar to Him.
• In modern Greek, the distinction between the reflexive αὑτοῦ and the personal αὐτοῦ has largely disappeared, with the former being preserved primarily in scholarly and theological contexts. This linguistic development mirrors similar pattern shifts in many languages where formal grammatical distinctions tend to simplify over time. However, in Biblical Greek study, maintaining this distinction remains essential for accurate exegesis and theological understanding.

Remember This

The reflexive pronoun αὑτοῦ reveals that true divine and human identity is expressed not through external compulsion but through authentic self-giving that flows from one’s essential nature and character, just as the Messiah’s sacrifice originated from His own divine love.