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, Lk 18:14; Jas 4:15; ὑμῖν... ἐκείνοις, Mt 13:11; Mk 4:11; ἐκεῖνοι... ἡμεῖς, Heb 12:25; ἄλλοι... ἄλλοι... ἐκεῖνος, Jn 9:9; ἐκεῖνον... ἐμέ, Jn 3:30; οἱ Ἰουδαῖοι... ἐκεῖνος δέ, Jn 2:20f; ὁ μέν κύριος Ἰησοῦς (R G T omit Ἰησοῦς WH Tr marginal reading brackets)... ἐκεῖνοι δέ, Mk 16:19f, etc.
b. of noted persons (as in classic Greek): in a bad sense, that notorious man, Jn 7:11; Jn 9:28; in a good sense — of the Lord Jesus, 1 Jn 2:6; 1 Jn 3:3, 1 Jn 3:5, 1 Jn 3:7, 1 Jn 3:16; 1 Jn 4:17; of the Holy Spirit, with an apposition added, ἐκεῖνος, τό πνεῦμα τῆς ἀληθείας, Jn 16:13.
c. referring to a noun immediately preceding, he, she, it, (Latinis,ea,id, German selbiger): Jn 7:45; Jn 5:46; Mk 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 Tim 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., Mt 17:27; Jn 1:8; Jn 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): Jn 1:18; Jn 5:39; Jn 12:48; Jn 14:26; Jn 15:26; especially is it thus resumptive of a subject expressed participially (Buttmann, 306 (262f)): Mk 7:15 (T WH omit; Tr brackets the pronoun), Mk 7:20; Jn 1:33; Jn 9:37 (ἐκεῖνος ἐστιν, namely, ὁ υἱός τοῦ Θεοῦ, see εἰμί, II. 5); Jn 10:1; Jn 14:21; Rom 14:14; 2 Cor 10:18; (Xenophon, Cyril 6, 2, 33 ὁ γάρ λογχην ἀκονων, ἐκεῖνος καί τήν ψυχήν τί παρακονα).
d. followed by ὅτι, Mt 24:43; followed by ὅς, Jn 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): Mt 7:25, Mt 7:27; Mt 10:15; Mt 18:32; Mk 3:24; Lk 6:48; Jn 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: Mt 3:1; Mk 1:9; Mk 8:1; Lk 2:1 (Ex 2:11; Judg 18:1; 1 Sam 28:1); cf. Fritzsche on Matthew, p. 106f; at the time under consideration: Lk 4:2; Lk 9:36; the same phrase is used of time future: Mt 24:19; Acts 2:18 (from Joel 2:29 ()); Rev 9:6; likewise in the singular, ἐν ἐκείνῃ τῇ ἡμέρα, Lk 17:31; Jn 16:23, Jn 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: Mt 7:22; Lk 6:23; Lk 10:12; 2 Thess 1:10; 2 Tim 1:12, 2 Tim 1:18; Rev 16:14 (where L T Tr WH omit ἐκείνης); so in the phrase ὁ αἰών ἐκεῖνος, Lk 20:35.
3. ἐκείνης (in Rec. δἰ ἐκείνης), scil. ὁδοῦ, adverbially, (by) that way: Lk 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 Jn 19:35 (regarding ἐκεῖνος there as expressing the writer's inward assurance. But Steitz is now understood to have modified his published views.)