Patrick A. Tiller, «Reflexive Pronouns in the New Testament», Vol. 14 (2001) 43-63
The purpose of this study is to answer two basic
questions concerning reflexive and reciprocal pronouns in the New
Testament: (1) What are the syntactic constraints on reflexives, that
determine when they may be used? (2) What are the semantic constraints
that determine when in fact they are used? In answering the first question
the author considers both reflexives and reciprocals and discuss the whole
NT; for the second, the author attempts to suggest answers for third
person reflexives and based only on the Pauline Epistles commonly
recognized as authentic.
Reflexive Pronouns in New Testament 57
Rev 2:2 kai; ejpeivrasa~ tou;~ levgonta~ eJautou;~ ajpostovlou~ ...
and you-have-tested the ones-who-say themselves apostles ...
And you have tested those who say that they are apostles ...
It is possible to confuse these two constructions, either when a comple-
mentary infinitival clause lacks its infinitive or when a double infinitive con-
struction has the infinitive ei\nai (‘to be’). Presumably, in the case of a real
double accusative, the underlying structure would be something like «I will
make you that you will be fishers of people.» There is at least one verifiable
syntactic difference in surface structure. The primary direct object in a dou-
ble accusative may not be omitted but the accusative subject of a logophoric
complementary infinitive may. In the following examples, then, the reflexives
are normal direct reflexives, co-referent with the subject of their own clauses.
1 Tim 5:22 seauton aJgno;n thvrei.
;
yourself pure keep (imperative).
Keep yourself pure.
Ouj ga;r eJautou;~ khruvssomen ajlla; ’Ihsoun Cristo;n kuvrion,
2 Cor 4:5 `
Not for ourselves we-proclaim but Jesus Christ Lord,
’
Ihsoun.
`
eJautou;~ de; douvlou~ uJmw'n dia;
ourselves but servants of-you because-of Jesus.
For we do not proclaim ourselves, but Jesus Christ as Lord and
ourselves as your servants for Jesus’ sake.
The following examples are probably double accusatives, but could
possible be understood as complement clauses of logophoric verbs in
which the infinitive ei\nai (‘to be’) must be supplied. If so, verbs which
are not normally logophoric have been used as if they were.
John 19:7 uion qeou` eJauto;n ejpoivhsen.
J;
son of-God himself he-made.
He made himself the Son of God.
Tit 2:7 seauton parecovmeno~ tuvpon kalw'n e[rgwn ...
;
yourself showing example of-good works ...
Showing yourself as an example of good works ...
Gal 2:18 parabathn ejmauto;n sunistavnw.
v
transgressor myself I-demonstrate.
I demonstrate myself as a transgressor
According to Blass, the infinitive in the next verse is harsh 17.
2 Cor 7:11 en pavnti sunesthvsate eJautou;~ aJgnou;~ ei\nai tw'/ pravgmati.
j
In everything you-demonstrated yourselves holy to-be (in)-the
matter.
17
Blass-Debrunner, 106.