Understanding ἑαυτοῦ (heautou) Strong’s G1438: The Reflexive Pronoun Revealing Self-Identity, Divine Nature, and Spiritual Transformation

Pronunciation Guide: hay-ow-TOO (emphasis on the second syllable)

Basic Definition

Strong’s G1438: The Greek word ἑαυτοῦ (heautou) is a reflexive pronoun meaning “himself,” “herself,” “itself,” or “themselves” depending on context. It indicates that the subject of a sentence is also the object of the action, emphasizing self-directed action, identity, or possession. This pronoun plays a crucial role in biblical texts when describing self-awareness, personal responsibility, and divine self-revelation.

Etymology and Morphology

• Part of speech: Reflexive pronoun (3rd person)
• Derived from the combination of ἕ (he, “self”) and αὐτοῦ (autou, “of him/her/it”)
• Primarily used in narrative and teaching sections
• Common in epistolary literature, particularly in ethical instructions
• Functions grammatically to refer back to the subject of a clause

ἑαυτοῦ Morphology:

• ἑαυτοῦ (heautou) – masculine genitive singular: “of himself”
• ἑαυτῷ (heautō) – masculine dative singular: “to/for himself”
• ἑαυτόν (heauton) – masculine accusative singular: “himself” (direct object)
• ἑαυτῆς (heautēs) – feminine genitive singular: “of herself”
• ἑαυτῇ (heautē) – feminine dative singular: “to/for herself”
• ἑαυτήν (heautēn) – feminine accusative singular: “herself” (direct object)
• ἑαυτῶν (heautōn) – genitive plural (all genders): “of themselves”
• ἑαυτοῖς (heautois) – masculine/neuter dative plural: “to/for themselves”
• ἑαυτούς (heautous) – masculine accusative plural: “themselves” (direct object)

Origin & History

The reflexive pronoun ἑαυτοῦ has deep roots in classical Greek literature, where it served as a fundamental grammatical element for indicating self-reference. In classical works such as Plato’s “Republic” and Aristotle’s “Nicomachean Ethics,” this pronoun was employed when discussing self-knowledge, which was considered essential to virtue and wisdom.

In the Septuagint (LXX), the Greek translation of the Hebrew Scriptures, ἑαυτοῦ appears frequently to translate Hebrew reflexive constructions, particularly when rendering passages about self-examination and divine commands. Notable examples occur in Leviticus where יהוה (Yahweh) instructs Israel to consecrate themselves. The transition from Hebrew reflexive constructions to the Greek ἑαυτοῦ reveals the concept of personal responsibility before God that bridges both testaments. The church fathers, especially Clement of Alexandria in his “Stromata” and John Chrysostom in his homilies, expanded on this reflexive concept to emphasize the Christian’s responsibility to examine oneself spiritually and morally.

Expanded Definitions & Translation Options

• Self-reference: Indicates when the subject performs an action upon itself
• Self-identity: Emphasizes one’s own nature or character
• Self-possession: Denotes ownership or control over oneself
• Self-sacrifice: Often used in contexts of giving oneself for others
• Divine self-revelation: Used in theological contexts where God reveals aspects of His nature

ἑαυτοῦ Translation Options:

• “Himself/herself/itself” – The most direct translation, appropriate when emphasizing the subject’s direct action upon self
• “One’s own” – Preferable when indicating possession or inherent qualities
• “Self” – As a prefix (e.g., “self-control”), useful when translating compound concepts
• “By oneself” – When emphasizing independent action without external assistance
• “Of one’s own accord” – When emphasizing voluntary action, especially in theological contexts of divine self-determination

Biblical Usage

The first appearance of ἑαυτοῦ in the New Testament occurs in Matthew 3:9, where John the Baptist warns the Pharisees and Sadducees not to say to “themselves” that they have Abraham as their father. This usage immediately establishes a theme that pervades Scripture—the danger of self-deception when it comes to spiritual identity.

Throughout the New Testament, ἑαυτοῦ is employed in contexts that emphasize personal responsibility, spiritual transformation, and divine self-revelation. In Paul’s epistles, it frequently appears in ethical exhortations, urging believers to examine themselves and to present themselves to God. Perhaps most profoundly, it appears in Christological passages describing how the Messiah “emptied Himself” (Philippians 2:7) and “gave Himself” for the church (Ephesians 5:25).

In the Gospels, Yeshua (Jesus) uses this reflexive construction when teaching about self-denial and when describing His own sacrificial mission. These usages reveal the paradoxical truth of the Kingdom—that one finds one’s life by losing it, and that the path to true selfhood lies through surrender to God.

• “For they say to themselves, ‘We have Abraham for our father.'” Matthew 3:9
• “If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me.” Matthew 16:24
• “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.” Mark 10:45
• “But He was speaking of the temple of His body.” John 2:21
• “But emptied Himself, taking the form of a bond-servant, and being made in the likeness of men.” Philippians 2:7
• “Husbands, love your wives, just as Christ also loved the church and gave Himself up for her.” Ephesians 5:25
• “Test yourselves to see if you are in the faith; examine yourselves!” 2 Corinthians 13:5

Cultural Insights

In ancient Hebrew thought, self-awareness and identity were understood primarily in communal terms rather than individualistic ones. The Jewish concept of the “yetzer” (inclination) acknowledges the internal struggle within oneself—the yetzer hatov (good inclination) versus the yetzer hara (evil inclination). When New Testament writers employed ἑαυτοῦ, they were often drawing upon this rich tradition of introspection and moral responsibility that characterized Hebraic wisdom literature.

The Greco-Roman world into which the Gospel message spread had its own philosophical traditions regarding self-knowledge. The famous Delphic maxim “Know thyself” (γνῶθι σεαυτόν) emphasized self-examination as the beginning of wisdom. The Apostle Paul’s usage of ἑαυτοῦ in passages like Romans 12:3, where he instructs believers “not to think more highly of himself than he ought to think,” represents a fusion of Hebrew moral responsibility with Greek introspection, yet transcends both by grounding self-knowledge in relationship with God.

The idiom “to gird oneself” (περιζώννυμι ἑαυτόν), which appears in passages like Luke 12:37, draws upon the ancient practice of gathering one’s long robes and securing them with a belt to prepare for action or service. This physical act became a metaphor for spiritual readiness and self-discipline—preparing oneself for divine service by controlling one’s passions and focusing one’s energies.

Theological Significance

The reflexive pronoun ἑαυτοῦ carries profound theological weight, particularly in Christology. When Philippians 2:7 declares that the Messiah “emptied Himself” (ἑαυτὸν ἐκένωσεν), it reveals the voluntary, self-determined nature of the incarnation. This is not a God who remains distant from human suffering but One who, in full possession of divine prerogative, chooses self-limitation out of love. The reflexive construction emphasizes that this self-emptying was not imposed upon the Son but was His own sovereign act.

In soteriology (the doctrine of salvation), ἑαυτοῦ illuminates the sacrificial nature of Yeshua’s atoning work. When Galatians 2:20 speaks of “the Son of God, who loved me and gave Himself up for me,” the reflexive underscores that redemption stems from divine self-giving. Salvation is not merely a transaction but a personal surrender of the Divine Self for our benefit. This reflexive self-giving becomes the pattern for believers’ lives, as we too are called to “present ourselves as living sacrifices” (Romans 12:1).

The concept of divine self-revelation is also bound up with ἑαυτοῦ. When God makes Himself known in Scripture, these are moments of deliberate self-disclosure. From the burning bush where יהוה (Yahweh) revealed Himself to Moses as “I AM WHO I AM” to the incarnation where “the Word became flesh” (John 1:14), we encounter a God who actively chooses to make Himself known. The reflexive nature of these revelations emphasizes that God is not passively discovered but actively self-revealing.

Personal Application

Understanding ἑαυτοῦ invites us into the transformative discipline of genuine self-examination. In a culture obsessed with self-image and external validation, Scripture calls us to look inward with brutal honesty yet profound hope. When Paul writes, “Examine yourselves to see whether you are in the faith” (2 Corinthians 13:5), he isn’t advocating for crippling introspection but for a reflective self-awareness that acknowledges both our brokenness and God’s redemptive work within us.

This reflexive dimension of faith challenges us to ask: Who am I becoming? Am I presenting myself as a living sacrifice? Am I allowing the Holy Spirit to transform me from the inside out? These questions aren’t merely psychological—they’re deeply spiritual. The reflexive pronoun reminds us that transformation is not something done to us but a cooperative process in which we actively participate. Just as our Messiah gave Himself for us, we are called to give ourselves fully to Him, holding nothing back. In this mutual self-giving, we discover our true identity and purpose.

Related Words

• ἀλλήλων (allēlōn, “one another”) – While ἑαυτοῦ refers back to the subject, ἀλλήλων expresses reciprocal relationships between different subjects, emphasizing communal interconnection rather than self-reference. Pronounced: al-LAY-lone. See G240
• αὐτός (autos, “he/she/it”) – The intensive pronoun that can emphasize identity (“he himself”) but lacks the reflexive force of ἑαυτοῦ. While ἑαυτοῦ always refers back to the subject, αὐτός can stand independently. Pronounced: ow-TOSS. See G846
• ψυχή (psychē, “soul/life/self”) – Often translated as “soul,” but sometimes overlaps with ἑαυτοῦ when referring to one’s essential self or life-force. Unlike the grammatical function of ἑαυτοῦ, ψυχή is a substantive concept. Pronounced: psoo-KHAY. See G5590
• ἴδιος (idios, “one’s own”) – Emphasizes possession or personal belonging, sometimes overlapping with the possessive sense of ἑαυτοῦ but without its reflexive grammatical function. Pronounced: ID-ee-os. See G2398
• ἔσω (esō, “within/inner”) – Refers to the inner person or internal reality, complementing ἑαυτοῦ’s emphasis on self-reference by focusing on interiority. Often used in expressions about the “inner man.” Pronounced: ES-oh. See G2080

Did You Know?

• In ancient Greek medical writings, including those of Hippocrates and Galen, ἑαυτοῦ was used to describe the body’s natural healing processes—what we might call the immune system. This concept of the body taking care of itself parallels biblical teachings about the Body of Messiah being self-regulating through the Holy Spirit, with each part caring for the others as it would for itself. The reflexive pronoun thus bridges physical and spiritual self-care in ancient thought.
• The Jewish prayer practice of hitbodedut (התבודדות), a form of meditative self-seclusion practiced especially in Hasidic traditions, resonates with the New Testament’s use of ἑαυτοῦ in contexts of spiritual self-examination. This practice involves speaking to God in one’s native language about one’s own spiritual condition—a form of presenting oneself before God in raw honesty. When Paul uses ἑαυτοῦ in exhortations to examine oneself (2 Corinthians 13:5), he touches on this same tradition of rigorous spiritual self-assessment.
• Modern psychology has coined the term “self-actualization” to describe the process of fulfilling one’s potential—a concept that bears striking parallels to biblical teachings about transformation. However, where secular psychology sees self-actualization as self-directed, the biblical use of ἑαυτοῦ in transformation contexts (like Romans 12:1) suggests that true self-fulfillment comes through self-surrender to God. This paradox—finding oneself by losing oneself—represents one of the most counterintuitive yet profound aspects of biblical wisdom.

Remember This

The mystery and power of ἑαυτοῦ lies in this profound paradox—that in giving ourselves away, we find ourselves; in emptying ourselves, we are filled; and in surrendering our self-determination to יהוה (Yahweh), we discover our true identity and purpose.