ἐκεῖνος,
ἐκείνῃ,
ἐκεῖνο (from
ἐκεῖ, properly,
the one there, cf. German
dortig,
derdort), demonstrative pronoun,
that man, woman, thing (Latin
ille,
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,
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, (Latin
is,
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 (
Joel 3:2));
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.)
THAYER’S GREEK LEXICON, Electronic Database.
Copyright © 2002, 2003, 2006, 2011 by Biblesoft, Inc.
All rights reserved. Used by permission. BibleSoft.com
BLB Scripture Index of Thayer's