Understanding αὐτοῦ (autou) Strong’s G847: The Profound Greek Possessive Pronoun

Pronunciation Guide: ow-TOO (the ‘ow’ as in “how” and stress on the second syllable)

Basic Definition

Strong’s G847: Αὐτοῦ (autou) functions as a personal pronoun in the genitive case, meaning “of him,” “his,” or “of himself.” It indicates possession, source, or relationship to the person or thing being referenced. This pronoun derives from the base form αὐτός (autos) and plays a crucial role in establishing clear referential relationships within biblical texts.

Etymology and Morphology

• Part of Speech: Pronoun (personal)
• Root Word: αὐτός (autos) – self, same
• Language Origin: Classical Greek
• Primary Usage: Narrative passages, epistolary literature, and direct discourse
• Case Form: Genitive (masculine or neuter singular)
• Function: Indicates possession, source, or relationship

Αὐτοῦ Morphology:

• αὐτός (autos) – nominative masculine singular – “he himself”
• αὐτή (autē) – nominative feminine singular – “she herself”
• αὐτό (auto) – nominative neuter singular – “it itself”
• αὐτοῦ (autou) – genitive masculine/neuter singular – “of him/it”
• αὐτῆς (autēs) – genitive feminine singular – “of her”
• αὐτῷ (autō) – dative masculine/neuter singular – “to/for him/it”
• αὐτήν (autēn) – accusative feminine singular – “her”
• αὐτόν (auton) – accusative masculine singular – “him”
• αὐτό (auto) – accusative neuter singular – “it”

Origin & History

The pronoun αὐτοῦ has deep roots in classical Greek literature, where it served as a standard personal pronoun in the third-person singular genitive case. In the works of Plato and Aristotle, αὐτοῦ frequently appears to indicate possession or relation to an antecedent subject. The term maintained consistent usage through the Hellenistic period, demonstrating remarkable stability in form and function.

When the Septuagint translators rendered the Hebrew Bible into Greek (3rd-2nd centuries BCE), they frequently used αὐτοῦ to translate the Hebrew possessive suffixes like וֹ (-o, “his”). This transition created a theological bridge between Hebrew thought patterns and Greek expression. In the writings of Philo of Alexandria and Josephus, αὐτοῦ appears with particular significance in theological contexts, often referring to divine possession or relationship to God, preparing the way for its nuanced usage in the New Testament.

Expanded Definitions & Translation Options

• Possessive function – indicating ownership or belonging (“his”)
• Partitive function – indicating the whole of which something is part (“of him”)
• Source function – indicating origin or cause (“from him”)
• Objective genitive – indicating the object of an action or emotion (“about him”)
• Subjective genitive – indicating the subject performing an action (“his action”)

Αὐτοῦ Translation Options:

• “His” – When indicating direct possession of objects, qualities, or relationships (most common translation)
• “Of him” – When emphasizing relationship or connection rather than simple possession
• “Of himself” – When conveying reflexive emphasis in certain contexts
• “From him” – When indicating source or origin, particularly in theological contexts
• “Concerning him” – When functioning as an objective genitive with certain verbs

Biblical Usage

The pronoun αὐτοῦ appears extensively throughout the New Testament, occurring over 900 times. Its first appearance in Matthew 26:36 (“Then Jesus went with them to a place called Gethsemane, and he said to his [αὐτοῦ] disciples…”) establishes a pattern that continues throughout the Gospels, where αὐτοῦ frequently denotes Jesus’ relationship to His disciples, teachings, and actions. In the epistles, particularly Paul’s letters, αὐτοῦ often refers to God the Father or Christ, creating theological implications about divine ownership and relationship.

The Johannine literature employs αὐτοῦ with particular theological significance, especially when discussing the relationship between the Father and the Son. In Revelation, αὐτοῦ frequently appears in descriptions of divine sovereignty and authority. The sheer frequency of αὐτοῦ in the New Testament underscores its fundamental importance in establishing referential clarity and theological meaning in the biblical text.

• “Then Jesus went with them to a place called Gethsemane, and he said to His [αὐτοῦ] disciples, ‘Sit here, while I go over there and pray.'” Matthew 26:36
• “And going a little farther he fell on his face and prayed, saying, ‘My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will.’ And he came to the disciples and found them sleeping. And he said to Peter, ‘So, could you not watch with me one hour? Watch and pray that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak.’ Again, for the second time, he went away and prayed, ‘My Father, if this cannot pass unless I drink it, your will be done.’ And again he came and found them sleeping, for their eyes were heavy. So, leaving them again, he went away and prayed for the third time, saying the same words again. Then he came to the disciples and said to them, ‘Sleep and take your rest later on. See, the hour is at hand, and the Son of Man is betrayed into the hands of sinners. Rise, let us be going; see, my betrayer is at hand.’ While he was still speaking, Judas came, one of the twelve, and with him a great crowd with swords and clubs, from the chief priests and the elders of the people. Now the betrayer had given them a sign, saying, ‘The one I will kiss is the man; seize him.’ And he came up to Jesus at once and said, ‘Greetings, Rabbi!’ And he kissed him. Jesus said to him [αὐτοῦ], ‘Friend, do what you came to do.'” Matthew 26:39-50
• “For God so loved the world, that he gave His [αὐτοῦ] only Son, that whoever believes in him should not perish but have eternal life.” John 3:16
• “But God shows his love for us in that while we were still sinners, Christ died for us. Since, therefore, we have now been justified by His [αὐτοῦ] blood, much more shall we be saved by him from the wrath of God.” Romans 5:8-9
• “He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together. And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of His [αὐτοῦ] cross.” Colossians 1:15-20
• “By this we know love, that he laid down His [αὐτοῦ] life for us, and we ought to lay down our lives for the brothers.” 1 John 3:16
• “The revelation of Jesus Christ, which God gave him to show to His [αὐτοῦ] servants the things that must soon take place.” Revelation 1:1

Cultural Insights

In ancient Mediterranean culture, possessive pronouns like αὐτοῦ carried significant implications about social relationships and authority structures. The concept of possession was not merely about material ownership but extended to social belonging and identity formation. This cultural framework illuminates why the Gospel writers so frequently used αὐτοῦ to describe Jesus’ relationship with His disciples—it wasn’t simply indicating ownership but establishing a profound connection of identity and belonging.

In first-century Jewish thought, the relationship between a rabbi and his disciples was expressed through possessive language that had covenant implications. When Jesus refers to “His disciples” using αὐτοῦ, it evokes the ancient Near Eastern master-disciple relationship, where disciples were understood to be extensions of their teacher’s identity and mission. This cultural context helps modern readers understand why the simple pronoun αὐτοῦ carries such theological weight in passages describing God’s relationship with His people or Christ’s relationship with the Church. The Hebrew concept of segullah (treasured possession) likely influenced how early Jewish Christians understood divine possession expressed through αὐτοῦ in Greek.

Theological Significance

The theological implications of αὐτοῦ are profound, particularly in passages describing our relationship to God. When Scripture speaks of believers as “His people” or references “His love,” the genitive pronoun establishes a foundational theological truth: our identity is defined by belonging to יהוה (Yahweh). This possession is not oppressive but liberating—we find our true purpose and identity in being “His.” The Messiah frequently employed αὐτοῦ when describing His relationship with the Father, revealing the intimate connection within the Godhead.

The redemptive narrative of Scripture is powerfully expressed through αὐτοῦ. When Romans 3:25 speaks of propitiation by “His blood” or Ephesians 2:8-9 refers to salvation as “His gift,” the pronoun emphasizes divine initiative and ownership of salvation. Salvation is not something we achieve but something we receive as “His workmanship” (Ephesians 2:10). The entire narrative of redemption history can be traced through this simple pronoun—from creation (His handiwork) through redemption (His sacrifice) to glorification (His inheritance). In each case, αὐτοῦ reminds us that God is the author and perfecter of our faith.

Personal Application

Understanding αὐτοῦ invites us to reflect on whose we are rather than simply who we are. In a world obsessed with self-identity and autonomy, the biblical usage of this possessive pronoun challenges us to find our deepest identity in belonging to God. When we pray “Thy will be done” rather than “my will be done,” we echo the Messiah’s surrender in Gethsemane and acknowledge that true freedom comes in surrender to His ownership.

Consider how this simple pronoun might transform your daily life if embraced fully. What would change if you consistently viewed your time as “His time,” your resources as “His resources,” and your gifts as “His gifts” entrusted to you for stewardship? The pronoun αὐτοῦ invites us beyond mere intellectual assent to theological truths and into a lived experience of divine belonging. Today, let this ancient Greek pronoun prompt a modern question: Am I living as one who truly belongs to Him?

Related Words

• ἐμοῦ (emou) – “of me,” “my” (first person singular genitive) – While αὐτοῦ refers to “his” in third person, ἐμοῦ expresses personal possession in first person. This distinction highlights the difference between reporting someone else’s possession versus claiming personal ownership. See G1700
• ἑαυτοῦ (heautou) – “of himself” (reflexive pronoun) – A strengthened form emphasizing reflexive possession, ἑαυτοῦ intensifies the self-referential aspect that αὐτοῦ can sometimes express. This form appears in key theological passages about Christ’s self-emptying. See G1438
• σοῦ (sou) – “of you,” “your” (second person singular genitive) – This pronoun functions like αὐτοῦ but addresses the second person. The interplay between αὐτοῦ and σοῦ creates relational dynamics in dialogue passages, particularly in Jesus’ teachings. See G4675
• ἡμῶν (hēmōn) – “of us,” “our” (first person plural genitive) – Where αὐτοῦ expresses individual possession, ἡμῶν expresses communal possession, revealing the tension between individual and corporate identity in biblical theology. See G2257
• ἐκείνου (ekeinou) – “of that one” (demonstrative pronoun) – A more distant or emphatic reference than αὐτοῦ, ἐκείνου often appears in contexts requiring special emphasis or distinction between multiple potential referents. See G1565

Did you Know?

• Did you know that the pronunciation of αὐτοῦ in first-century Koine Greek would have differed significantly from classical Attic Greek? While modern seminary students typically learn the Erasmian pronunciation (ow-TOO), the actual pronunciation in Jesus’ time likely would have been closer to af-TOO, as the diphthong αυ had evolved toward a fricative sound. This phonological shift mirrors how language evolves while preserving meaning—a powerful reminder that God’s truth transcends linguistic changes across centuries.
• Did you know that αὐτοῦ appears in one of the most theologically significant verses in the Septuagint translation of Exodus 3:14, where God reveals His name to Moses? When God declares “I AM WHO I AM” (אֶהְיֶה אֲשֶׁר אֶהְיֶה), the Septuagint renders part of this as ἐγώ εἰμι ὁ ὤν (“I am the Being”), and then instructs Moses to tell the people ὁ ὢν ἀπέσταλκέν με πρὸς ὑμᾶς (“The Being has sent me to you”). The use of the article with the participle (ὁ ὤν) creates a linguistic foundation for later New Testament references to Jesus using similar constructions with αὐτοῦ to indicate divine identity.
• Did you know that in modern Greek, the descendant of αὐτοῦ has been simplified to του (tou) as a possessive pronoun, reflecting the natural linguistic evolution toward simpler forms? Yet despite this simplification, its essential meaning of possession and relationship remains unchanged after more than two millennia. This remarkable stability in semantic content despite phonological change testifies to the enduring nature of the fundamental relationships it describes—particularly our relationship to God as His people.

Remember This

Αὐτοῦ reminds us that our ultimate identity is not found in autonomy but in divine belonging—we find our truest selves not in declaring “I am my own” but in embracing “I am His.”