ἐκεῖνος, ἐκείνῃ, ἐκεῖνο (from ἐκεῖ, properly, the one there, cf. German dortig,derdort), demonstrative pronoun, that man, woman, thing (Latinille,illa,illud); properly of persons, things, times, places somewhat remote from the speaker.

1. used absolutely,

a. in antithesis, referring to the more remote subject: opposed to οὗτος, Luk 18:14; Jas 4:15; ὑμῖν ... ἐκείνοις, Mat 13:11; Mar 4:11; ἐκεῖνοι ... ἡμεῖς, Heb 12:25; ἄλλοι ... ἄλλοι ... ἐκεῖνος, Joh 9:9; ἐκεῖνον ... ἐμέ, Joh 3:30; οἱ Ἰουδαῖοι ... ἐκεῖνος δέ, Joh 2:20 f; ὁ μέν κύριος Ἰησοῦς (R G T omit Ἰησοῦς WH Tr marginal reading brackets) ... ἐκεῖνοι δέ, Mar 16:19 f, etc.

b. of noted persons (as in classic Greek): in a bad sense, that notorious man, Joh 7:11; Joh 9:28; in a good sense — of the Lord Jesus, 1Jn 2:6; 1Jn 3:3; 1Jn 3:5; 1Jn 3:7; 1Jn 3:16; 1Jn 4:17; of the Holy Spirit, with an apposition added, ἐκεῖνος, τό πνεῦμα τῆς ἀληθείας, Joh 16:13.

c. referring to a noun immediately preceding, he, she, it, (Latinis,ea,id, German selbiger): Joh 7:45; Joh 5:46; Mar 16:11; Act 3:13, etc.; cf. Winers Grammar, § 23, 1; (Buttmann, 104 (91). Here perhaps may be noticed its use together with αὐτός of the same subject in the same sentence: ἐζωγρημένοι ὑπ’ αὐτοῦ (i. e. the devil) εἰς τό ἐκείνου θέλημα, 2Ti 2:26; cf. Thucydides 1, 132, 6; 4, 29, 3; Xenophon, Cyril 4, 5, 20; see Riddell, the Apology of Plato, Appian, § 49; Kühner, § 467, 12; cf. ζωγρέω 2); equivalent to an emphatic (German er) he, etc., Mat 17:27; Joh 1:8; Joh 5:43; Tit 3:7; equivalent to the forcibly uttered German der (that one etc.), in which sense it serves to recall and lay stress upon nouns just before used (cf. our resumptive the same; Winer’s Grammar, § 23, 4): Joh 1:18; Joh 5:39; Joh 12:48; Joh 14:26; Joh 15:26; especially is it thus resumptive of a subject expressed participially (Buttmann, 306 (262f)): Mar 7:15 (T WH omit; Tr brackets the pronoun), Mar 7:20; Joh 1:33; Joh 9:37 (ἐκεῖνος ἐστιν, namely, ὁ υἱός τοῦ Θεοῦ, see εἰμί, II. 5); Joh 10:1; Joh 14:21; Rom 14:14; 2Co 10:18; (Xenophon, Cyril 6, 2, 33 ὁ γάρ λογχην ἀκονων, ἐκεῖνος καί τήν ψυχήν τί παρακονα).

d. followed by ὅτι, Mat 24:43; followed by ὅς, Joh 13:26; Rom 14:15.

2. joined with nouns, and then the noun with the article either precedes, or (somewhat more rarely) follows it (Winers Grammar, 162 (153)) (Buttmann, 119f (104f));

a. in contrasts: ἡ πρώτη ἐκείνῃ, Heb 8:7.

b. used to distinguish accurately from others the things or the persons spoken of, (German selbig): Mat 7:25; Mat 7:27; Mat 10:15; Mat 18:32; Mar 3:24; Luk 6:48; Joh 18:15, and often; especially of Time — and of time past: ἐν ταῖς ἡμέραις ἐκείναις, äÈäÅí áÇÌéÈîÄéí, at that time which has been spoken of; said of time which the writer either cannot or will not define more precisely and yet wishes to be connected with the time of the events just narrated: Mat 3:1; Mar 1:9; Mar 8:1; Luk 2:1 (Exo 2:11; Jdg 18:1; 1Sa 28:1); cf. Fritzsche on Matthew, p. 106f; at the time under consideration: Luk 4:2; Luk 9:36; the same phrase is used of time future: Mat 24:19; Act 2:18 (from Joe 2:29 ()); Rev 9:6; likewise in the singular, ἐν ἐκείνῃ τῇ ἡμέρα, Luk 17:31; Joh 16:23; Joh 16:26. But the solemn phrase ἐκείνῃ ἡ ἡμέρα, or ἡ ἡμέρα ἐκείνῃ, simply sets future time in opposition to the present, that fateful day, that decisive day, when the Messiah will come to judge: Mat 7:22; Luk 6:23; Luk 10:12; 2Th 1:10; 2Ti 1:12; 2Ti 1:18; Rev 16:14 (where L T Tr WH omit ἐκείνης); so in the phrase ὁ αἰών ἐκεῖνος, Luk 20:35.

3. ἐκείνης (in Rec. δἰ ἐκείνης), scil. ὁδοῦ, adverbially, (by) that way: Luk 19:4; Winers Grammar, § 64, 5; (Buttmann, 171 (149); see ποῖος, at the end). John’s use of the pronoun ἐκεῖνος is discussed by Steitz in the Studien und Kritiken for 1859, p. 497ff; 1861, p. 267ff, and by Alex. Buttmann, ibid. 1860, p. 505ff and in Hilgenfeld’s Zeitsch. für wissenschaftl. Theol. 1862, p. 204ff; Buttmann clearly proves in opposition to Steitz that John’s usage deviates in no respect from the Greek; Steitz, however, resorts to psychological considerations in the case of Joh 19:35 (regarding ἐκεῖνος there as expressing the writer’s inward assurance. But Steitz is now understood to have modified his published views.)