Lexical Summary hautou: himself, herself, itself, themselves Original Word: ἑαυτοῦ Strong's Exhaustive Concordance her own, his own, their own, themselves, they. Contracted for heautou; self (in some oblique case or reflexively, relation) -- her (own), (of) him(-self), his (own), of it, thee, their (own), them(-selves), they. see GREEK heautou NAS Exhaustive Concordance Word Originsee heautou NASB Translation each other (1), himself (2), home (1), homes (1), themselves (1). Thayer's Greek Lexicon STRONGS NT 848: αὑτοῦαὑτοῦ, αὑτῆς, αὑτοῦ, of himself, herself, itself, equivalent to ἑαυττου, which see It is very common in the editions of the N. T. by the Elzevirs, Griesbach, Knapp, others; but Bengel, Matthaei, Lachmann, Tdf., Trg. have everywhere substituted αὐτοῦ, αὐτῷ, etc. for αὑτοῦ, αὑτῷ, etc. "For I have observed that the former are used almost constantly (not always then? Grimm) not only in uncial manuscripts of the STRONGS NT 848a: αὐτόφωροςαὐτόφωρος, ἀυτοφωρον (αὐτός and φώρ a thief, φωρά a theft) (from Sophocles down); properly, caught in the act of theft; then universally, caught in the act of perpetrating any other crime; very often in the phrases ἐπ' αὐτοφώρῳ (as one word ἐπαυτοφώρῳ) τινα λαμβάνειν, passive λαμβάνεσθαι, καταλαμβάνεσθαι, ἁλίσκεσθαι, (from Herodotus 6, 72 on), the crime being specified by a participle: μοιχευομένη, John 8:4 (R G), as in Aelian nat. an. 11, 15; Plutarch, mor. vi., p. 446, Tauchn. edition (x., p. 723, Reiske edition, cf. Nicias 4, 5; Eumen. 2, 2); Sextus Empiricus, adverb Rhet. 65 (p. 151, Fabric. edition). Strong’s 848 marks a reflexive reference—someone or something turned back upon itself. Although a small grammatical device, its nine New Testament occurrences spotlight decisive moments in which self-orientation is either redemptive (as in God’s saving action “in Himself”) or ruinous (as in Babylon “glorifying herself”). Each passage therefore becomes a miniature commentary on how “self” is to be held before God. Divine Self-Reference and the Revelation of Glory John 13:32 anchors the chain: “If God is glorified in Him, God will also glorify Him in Himself, and will glorify Him at once”. The Father’s glorification of the Son is not outsourced; it occurs “in Himself,” underscoring that God’s glory is self-consistent and self-originating. The same inward divine dynamic surfaces in Acts 14:17, where the Creator “has not left Himself without testimony,” and in Philippians 3:21, where Christ “subjects all things to Himself.” These texts emphasize that redemption unfolds from God’s own inner resources, reinforcing His absolute sufficiency and sovereignty. Christ’s Self-Entrustment and the Wisdom of Restraint John 2:24 records an opposite movement: “But Jesus did not entrust Himself to them, for He knew them all”. The reflexive note reveals the Lord’s measured self-disclosure. Ministry among volatile crowds demands discernment; Jesus models a guarded stewardship of Himself lest premature acclaim hinder the appointed hour. For disciples today, the verse commends Spirit-led restraint instead of unguarded self-promotion. The New Humanity Formed in Christ Ephesians 2:15 celebrates a corporate miracle: Christ abolished divisive ordinances “to create in Himself one new man out of the two, thus making peace”. The location of the new creation is “in Himself,” not in institutions or ethnicity. Strong’s 848 here assures believers that unity is not negotiated but achieved in the crucified and risen Lord. Ministries that pursue reconciliation must therefore call people into Christ rather than merely into dialogue. Cosmic Subjection and Future Transformation Philippians 3:21 looks forward: the Savior “will transform our lowly bodies to be like His glorious body,” a work made certain because all things are already subject “to Himself.” Personal eschatology—resurrection, glorification, and likeness to Christ—rests on His current universal jurisdiction. Believers engage the present world with confidence, knowing their destinies are anchored in Christ’s self-exercised authority. Self-Exaltation That Invites Judgment In stark rebuttal, Revelation 18:7 depicts Babylon: “To the degree that she has glorified herself and lived in luxury, give her the same measure of torment and grief.” The reflexive verb exposes her arrogance. Where God’s self-reference is holy, Babylon’s is idolatrous. The text warns individuals and cultures that self-glorification invites proportional judgment. Relational Alienation and Reconciliation among Humans Luke 23:12 notes that Herod and Pilate “had been enemies with one another,” literally “toward themselves.” Their prior hostility shows how self-orientation breeds division, yet temporary alliance around Jesus’ trial illustrates how fallen alliances can form against righteousness. John 20:10, “Then the disciples returned to their homes,” and Revelation 8:6, where angels “prepared themselves to sound,” both use the pronoun to highlight collective agency—disciples regrouping in perplexity, heavenly messengers poised in obedience. Human or angelic action gains definition when communities act “among themselves” under divine oversight. Theological Implications for Discipleship 1. God’s work is initiated, sustained, and completed within Himself; believers therefore rest in His sufficiency. Historical Reception Early patristic writers seized on these reflexive passages to defend orthodox Christology. Athanasius, for instance, argued that the Father’s glorifying of the Son “in Himself” proves the Son’s consubstantiality. Reformation commentators highlighted Ephesians 2:15 to ground the church’s unity in union with Christ, countering sectarianism. Modern missions literature frequently references Acts 14:17 to affirm God’s self-witness among unreached peoples through general revelation. Practical Ministry Insights • In evangelism, point hearers to the God who bears witness to Himself even now (Acts 14). Summary Strong’s 848 quietly threads through Scripture, contrasting holy self-reference with sinful self-absorption. Whether highlighting the Father’s glorification of the Son, Christ’s creation of a unified people, or Babylon’s self-glory, the pronoun draws readers to the heart of biblical theology: life is rightly centered only when centered in God Himself. Englishman's Concordance Luke 23:12 PPro-AM3PGRK: ὄντες πρὸς αὑτούς INT: were between themselves John 2:24 PPro-AM3S John 13:32 PPro-DM3S John 20:10 PPro-AM3P Acts 14:17 PPro-AM3S Ephesians 2:15 PPro-DM3S Philippians 3:21 PPro-DM3S Revelation 8:6 PPro-AM3P Revelation 18:7 PPro-AF3S Strong's Greek 848 |
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