From ekei; that one (or (neuter) thing); often intensified by the article prefixed -- he, it, the other (same), selfsame, that (same, very), X their, X them, they, this, those. See also houtos.

see GREEK ekei

see GREEK houtos

1. used absolutely,

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

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

c. referring to a noun immediately preceding, he, she, it, (Latinis,ea,id, German selbiger): John 7:45; John 5:46; Mark 16:11; Acts 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, 2 Timothy 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., Matthew 17:27; John 1:8; John 5:43; Titus 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): John 1:18; John 5:39; John 12:48; John 14:26; John 15:26; especially is it thus resumptive of a subject expressed participially (Buttmann, 306 (262f)): Mark 7:15 (T WH omit; Tr brackets the pronoun), Mark 7:20; John 1:33; John 9:37 (ἐκεῖνος ἐστιν, namely, ὁ υἱός τοῦ Θεοῦ, see εἰμί, II. 5); John 10:1; John 14:21; Romans 14:14; 2 Corinthians 10:18; (Xenophon, Cyril 6, 2, 33 ὁ γάρ λογχην ἀκονων, ἐκεῖνος καί τήν ψυχήν τί παρακονα).

d. followed by ὅτι, Matthew 24:43; followed by ὅς, John 13:26; Romans 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, Hebrews 8:7.

b. used to distinguish accurately from others the things or the persons spoken of, (German selbig): Matthew 7:25, 27; Matthew 10:15; Matthew 18:32; Mark 3:24; Luke 6:48; John 18:15, and often; especially of Time — and of time past: ἐν ταῖς ἡμέραις ἐκείναις, הָהֵם בַּיָמִים, 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: Matthew 3:1; Mark 1:9; Mark 8:1; Luke 2:1 (Exodus 2:11; Judges 18:1; 1 Samuel 28:1); cf. Fritzsche on Matthew, p. 106f; at the time under consideration: Luke 4:2; Luke 9:36; the same phrase is used of time future: Matthew 24:19; Acts 2:18 (from Joel 2:29 ()); Revelation 9:6; likewise in the singular, ἐν ἐκείνῃ τῇ ἡμέρα, Luke 17:31; John 16:23, 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: Matthew 7:22; Luke 6:23; Luke 10:12; 2 Thessalonians 1:10; 2 Timothy 1:12, 18; Revelation 16:14 (where L T Tr WH omit ἐκείνης); so in the phrase ὁ αἰών ἐκεῖνος, Luke 20:35.

3. ἐκείνης (in Rec. δἰ ἐκείνης), scil. ὁδοῦ, adverbially, (by) that way: Luke 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 John 19:35 (regarding ἐκεῖνος there as expressing the writer's inward assurance. But Steitz is now understood to have modified his published views.)