Personal and Relative Pronouns

A pronoun is a word that takes the place of a noun or other substantive. The noun that is replaced by the pronoun is called the antecedent. In the sentence, “you are to name him Jesus, because he will save his people from their sins” (Matt 1:21), “Jesus” is the antecedent for the pronoun “he.”

In this chapter, we will discuss two types of pronouns: (1) personal pronouns and (2) relative pronouns. Personal pronouns can further be distinguished as first person (“I,” “we”), second person (“you,” sg or pl), and third person (“he,” “she,” “they”).

The New Living Translation (NLT) of 1 John 1:1, reads like this:

We proclaim to you the one who existed from the beginning, whom we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is the Word of life.

Compare this rendering to the New American Standard (NASB) version:

What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the Word of Life.

Both translations are accurate, but the NASB is closer to the structure of the original Greek text:

Ὃ ἦν ἀπ᾽ ἀρχῆς, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν περὶ τοῦ λόγου τῆς ζωῆς

The bold Greek word (ὅ) is a relative pronoun, translated as “what” or “that which” in most modern English translations. This string of relative clauses (i.e., “what was … what we have … what we have … what we have”) serves as the object of the verb ἀπαγγέλλομεν “we proclaim” (1 John 1:3). The author’s delay in identifying the subject and verb is significant. About this structure, Howard Marshall remarks, “The result—which is important—is that the opening emphasis falls on the nature of the object which is proclaimed rather than on the activity of proclaiming it. The writer’s purpose is to remind his readers of the character of the Christian message rather than to draw attention to the actual act of preaching it.”

You are becoming a reader of the Greek New Testament. As such, you will sometimes see nuances conveyed by the structure of the original language that are difficult to render in an English translation.

Because there are three “persons” (first, second, third) in Greek grammar, it follows that there are also three different types of personal pronouns.

As in English, a pronoun must agree with its antecedent in gender and number but not necessarily in case. The reason the pronoun does not need to agree with its antecedent in case is because it can have a different grammatical function in its clause. In Matt 1:21 (“you are to name him Jesus, because he will save his people from their sins”), the antecedent “Jesus” (Ἰησοῦν) is in the accusative case because it is functioning as the object complement of the verb “call.” The pronoun “he” (αὐτός) is in the nominative case because it is functioning as the subject of the verb “save.” Yet, both the antecedent and the pronoun are masculine and singular.

If the pronoun also agreed with the antecedent in case, the sentence would read this way: “you are to name him Jesus, because him will save his people from their sins.” Obviously, such a rendering would be grammatically incorrect. Similarly, if the gender did not match, the sentence would read, “you are to name him Jesus, because she will save his people from their sins.” Finally, if the number did not match, it would read, “you are to name him Jesus, because they will save his people from their sins.”

The paradigms for the first and second person personal pronouns must be memorized. Notice that the genitive forms (sg: μου, σου; pl: ἡμῶν, ὑμῶν) have endings similar to second declension nouns (sg: λόγου; pl: λόγων). In addition, the dative forms have the predictable iota (sg: μοι, σοι; pl: ἡμῖν, ὑμῖν; cf. λόγῳ, λόγοις). Finally, note that the first and second person forms differ only by the first letter (except in the nominative singular):

The third person forms do not need to be memorized since the endings are identical to first and second declension nouns and/or articles (αὐτός → λόγος, αὐτή → φωνή, αὐτό → τέκνον).

Several alternate forms of the first and second person personal pronouns have an additional epsilon (ε) at the beginning of the word or have an accent mark. Such forms are used more commonly for objects of prepositions and to communicate stress, emphasis, or contrast.

The singular unemphatic forms have no accent and are pronounced with the preceding word (ὁ πατήρ μου → ὁ πατήρμου). In some circumstances, the preceding word adds an accent (τὸ ὄνομά μου).

Personal pronouns are often not needed in a sentence since the information of person and number is communicated through the verb’s personal ending. For example, in the sentence “He has a demon” (δαιμόνιον ἔχει; Matt 11:18), the ending of the verb (ἔχει) communicates that the subject is “he” (i.e., third person singular). Thus, because Greek verbs include subject information, pronouns in the nominative case are not required.

Emphatic Use

When a pronoun is supplied but not required, it may be employed for the sake of clarity or stylistic variation—or the explicit pronoun may make the subject more emphatic. For example, Luke records Paul pleading with the Ephesian elders with the very words of Jesus: “he himself said, ‘It is more blessed to give than to receive’ ” (αὐτὸς εἶπεν, Μακάριόν ἐστιν μᾶλλον διδόναι ἢ λαμβάνειν; Acts 20:35). The addition of αὐτός presses the authority of what Paul is claiming since he is quoting Christ personally. In other words, when the personal pronoun is included but not necessary, it often adds emphasis (or contrast). Context must indicate what is being emphasized or contrasted.

Another example is Mark 1:8: “I baptize you with water, but he will baptize you with the Holy Spirit” (ἐγὼ ἐβάπτισα ὑμᾶς ὕδατι, αὐτὸς δὲ βαπτίσει ὑμᾶς ἐν πνεύματι ἁγίῳ). Notice that both uses of the pronouns (ἐγώ, αὐτός) are unnecessary since “I” and “he” are communicated by the verbs (ἐβάπτισα [first singular], βαπτίσει [third singular]). The emphatic use of the pronouns can be communicated in the English translation by adding a reflexive pronoun (“myself,” “himself”). The emphatic use of subject pronouns in Mark 1:8 draws a grammatical line in the sand between two different orders of ministry—the preparatory work of John the Baptist and the new covenant-fulfilling ministry of Jesus.

Intensive Use (Αὐτός)

The third person personal pronoun is sometimes employed to intensify an explicit noun or pronoun in the sentence. In such cases, it matches the intensified substantive in gender, case, and number and is always anarthrous (lacking an article), while the intensified noun is usually articular (having the article). For example, Paul writes, “the Lord himself will descend” (αὐτὸς ὁ κύριος … καταβήσεται; 1 Thess 4:16). This usage differs from the emphatic use (see above) because there is an explicit subject in the sentence to intensify (ὁ κύριος). As we can see from the English translation, αὐτός intensifies the subject that is already explicitly present in the original sentence (“the Lord himself”).

Less commonly, a form of αὐτός will be used to intensify an explicitly present or implied first or second person personal pronoun in the nominative case. This usage can be confusing for beginning students. So, let’s consider an example from Paul’s letter to the Philippians. Paul mentions that he hopes to send Timothy to them. He later adds, “I am confident in the Lord that I myself will also come soon” (πέποιθα δὲ ἐν κυρίῳ ὅτι καὶ αὐτὸς ταχέως ἐλεύσομαι; Phil 2:24). The verb is first person singular (ἐλεύσομαι), so the implied subject is ἐγώ (nom, sg, and [based on the context] masc). This ἐγώ is singular and nominative; with Paul as the writer, it should also be understood, in context, as masculine. What form of αὐτός is needed to intensify this implied ἐγώ? One that matches its gender, case, and number—a masculine, nominative, singular form: αὐτός.

Beginning Greek students tend to think wrongly of αὐτός as always meaning “he.” Remember that various forms of αὐτός can also be used to intensify an explicit noun or pronoun (or implied pronoun); moreover, the form of αὐτός will match its intensified substantive in gender, case, and number and is never preceded by an article.

Identical Use (Αὐτός)

Finally, the third person personal pronoun can, in certain contexts, be rendered with the adjective “same” in English. That is, αὐτός also has an identical function. Here is a helpful rule: when the article directly precedes a form of the pronoun αὐτός, it should be translated “same.” This identical use occurs several times in 1 Cor 12:4–6: “Now there are different gifts, but the same Spirit (τὸ αὐτὸ πνεῦμα). There are different ministries, but the same Lord (ὁ αὐτὸς κύριος). And there are different activities, but the same God (ὁ δὲ αὐτὸς θεός) works all of them in each.” In each of these instances, the article directly precedes the pronoun. This use can occur in other cases as well. James states, “Blessing and cursing come out of the same mouth” (ἐκ τοῦ αὐτοῦ στόματος ἐξέρχεται εὐλογία καὶ κατάρα; Jas 3:10). Note that in the identical usage (that is, where a form of αὐτός means “same”), αὐτός matches the gender, case, and number of the noun it modifies. αὐτός can also function alone as a substantive (ὁ αὐτός, “the same man”; αἱ αὐταί, “the same women”; τὸ αὐτό, “the same thing”).

English relative pronouns include “who,” “which,” “that,” “whose,” or “whom.” We are not speaking of question words here, but words that usually relate back (thus called relative pronouns) to an explicit antecedent in the sentence and that thus allow the author to say more about it. For example, “Bill is the man who lives next to me.” In this English example, “Bill” is the antecedent, “who” is the relative pronoun, and “who lives next to me” is the entire relative clause. Think of a relative clause as a large adjectival phrase attached to the noun it is modifying with a relative pronoun. Luke 5:18 provides us an example from the New Testament: “Some men came, carrying on a stretcher a man (ἄνθρωπον) who (ὅς) was paralyzed.” The relative pronoun “who” (ὅς) introduces a dependent clause which further expands on the noun “man” (ἄνθρωπον). Specifically, we learn that the man was a paralytic. Again, the (relative) pronoun will agree with the antecedent in gender and number but not necessarily in case. Case is determined by how the relative pronoun is functioning in the sentence.

Notice that the relative pronoun forms are similar to the first and second declension endings. In fact, they are simply personal endings with a rough breathing mark and an accent. Compare, for example, the masculine declension of λόγος with the masculine relative pronoun:

The masculine and feminine nominative (sg and pl) relative pronouns have alternate forms. These forms are a combination of the relative pronoun and the indefinite pronoun (ὅς + τις, “anyone, someone”) and can be called indefinite relative pronouns. Although these forms carried an indefinite meaning during an earlier stage of the Greek language (i.e., ὅστις = “who ever”), in New Testament times these forms typically functioned synonymously with the regular relative pronoun (ὅς). Occasionally, however, the alternate forms do seem to maintain a qualitative sense (Phil 2:20, “who [is of such a sort that]”).

Interestingly, relative pronouns in Greek and English are similar! Just like in Greek, English relative pronouns are inflected, having different forms based on their function in the sentence: subject = “who”; possession = “whose”; indirect object = “to/for whom”; and direct object = “whom, which.”

It is also possible for a relative pronoun to have no antecedent: “for whoever has, more will be given to him” (ὃς γὰρ ἔχει, δοθήσεται αὐτῷ; Mark 4:25). A clause like this, where the relative pronoun has no explicit antecedent, is called a headless relative clause. Various rhetorical or stylistic considerations can cause an author or speaker to employ headless relative clauses. As we saw in the “Significance” section at the beginning of this chapter, the string of headless relative clauses in 1 John 1:1–3 places a striking emphasis on the object of the apostolic proclamation—“the historical manifestation of the eternal.”

Occasionally a relative pronoun will be attracted to (and thus take on) the case of its antecedent (especially the genitive case). Handily, grammarians refer to this morphing of the relative pronoun to match the case of its antecedent as attraction. John 15:20 provides us with an example from the New Testament: “Remember the word [which] I spoke to you” (μνημονεύετε τοῦ λόγου οὗ ἐγὼ εἶπον ὑμῖν). The relative pronoun (οὗ) should be in the accusative case based on its function (as object of the verb of speaking), but it is attracted to the genitive case of its antecedent (τοῦ λόγου).

Finally, it is easy to confuse relative pronouns with other parts of speech—especially the article and the verb εἰμί. Below is a comparison of forms. If you remember that a relative pronoun always has both a rough breathing mark and an accent, that will save you much confusion.

A. Paradigms: Memorize the paradigms for ἐγώ and σύ (see section 9.4). Then write out each paradigm ten times from memory.

B. Personal Pronouns: Match the correct personal pronouns.

C. Relative Pronouns: Circle the relative pronouns.

D. Translation: Translate the following sentences.

1. ὁ ἀδελφός σου ἔχει τι (something) κατὰ σου (Matt 5:23).

2. καὶ ἐπίστευσαν (they believed) τῇ γραφῇ (Scripture) καὶ τῷ λόγῳ ὃν εἶπεν (said) ὁ Ἰησοῦς (John 2:22).

3. τὰ γὰρ αὐτὰ πράσσεις (you are doing) (Rom 2:1).

4. αὐτὸς δὲ Ἰησοῦς οὐκ ἐπίστευεν αὐτὸν αὐτοῖς (John 2:24).

5. ὅ ἐγὼ ποιῶ σὺ οὐκ οἶδας (know) (John 13:7).

6. καὶ ἐγὼ αὐτὸς ἄνθρωπός εἰμι (Acts 10:26).

7. καὶ ὃς οὐ λαμβάνει τὸν σταυρὸν (cross) αὐτοῦ καὶ ἀκολουθεῖ ὀπίσω (after) μου, οὐκ ἔστιν μου ἄξιος (worthy) (Matt 10:38).

8. Πᾶς (everyone) οὖν ὅστις ἀκούει μου τοὺς λόγους … καὶ ποιεῖ αὐτούς (Matt 7:26).

9. τὰ ἔργα ἃ ἐγὼ ποιῶ ἐν τῷ ὀνόματι (name) τοῦ πατρός (father) μου … μαρτυρεῖ περὶ ἐμοῦ (John 10:25).

10. ἀναβαίνω (I am going up) πρὸς τὸν πατέρα (father) μου καὶ πατέρα ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν (John 20:17).

11. ἔλεγεν δὲ καὶ πρὸς τοὺς μαθητάς, Ἄνθρωπός τις (certain) ἦν πλούσιος (rich) ὃς εἶχεν οἰκονόμον (a manager/steward) (Luke 16:1).

12. Χριστὸς δὲ ὡς υἱὸς ἐπὶ τὸν οἶκον (house) αὐτοῦ· οὗ οἶκός ἐσμεν ἡμεῖς (Heb 3:6).

E. Translation: Translate the following sentences into Greek.

1. My house is your house.

2. He speaks peace to her.

3.… the man, who hears your voice.

4. The child himself walks beside their lake.

5. The people have bread which comes from heaven.