ἐκεῖνος: Difference between revisions

|txtha=[[ἐκείνῃ]], ἐκεῖνο (from [[ἐκεῖ]], [[properly]], the [[one]] [[there]], cf. German dortig, der dort), [[demonstrative]] pronoun, [[that]] Prayer of Manasseh, [[woman]], [[thing]] (Latin ille, illa, illud); [[properly]] of persons, things, times, places [[somewhat]] [[remote]] from the [[speaker]].<br /><b class="num">1.</b> used [[absolutely]],<br /><b class="num">a.</b> in [[antithesis]], referring to the [[more]] [[remote]] [[subject]]: opposed to [[οὗτος]], [[ὑμῖν]] ... ἐκείνοις, ἐκεῖνοι ... [[ἡμεῖς]], ἄλλοι ... ἄλλοι ... [[ἐκεῖνος]], ἐκεῖνον ... [[ἐμέ]], οἱ Ἰουδαῖοι ... [[ἐκεῖνος]] δέ, ὁ [[μέν]] [[κύριος]] [[Ἰησοῦς]] (R G T [[omit]] [[Ἰησοῦς]] WH Tr marginal [[reading]] brackets) ... ἐκεῖνοι δέ, [[that]] [[notorious]] Prayer of Manasseh, [[ἐκεῖνος]], τό [[πνεῦμα]] τῆς ἀληθείας, Hebrews, she, it, (Latin is, ea, id, German selbiger): Winer s 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]], [[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) Hebrews, etc., 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): Buttmann, 306 (262 f)): T WH [[omit]]; Tr brackets the pronoun), [[ἐκεῖνος]] ἐστιν, [[namely]], ὁ [[υἱός]] [[τοῦ]] Θεοῦ, [[see]] [[εἰμί]], II:5); [[Xenophon]], Cyril 6,2, 33 ὁ [[γάρ]] λογχην ἀκονων, [[ἐκεῖνος]] καί [[τήν]] ψυχήν τί παρακονα).<br /><b class="num">d.</b> followed by [[ὅτι]], ὅς, Winer s Grammar, 162 (153)) (Buttmann, 119f (104 f));<br /><b class="num">a.</b> in contrasts: ἡ πρώτη [[ἐκείνῃ]], selbig): 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, p. 106f; at the [[time]] [[under]] [[consideration]]: ἐν [[ἐκείνῃ]] τῇ [[ἡμέρα]], [[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]]: L T Tr WH [[omit]] ἐκείνης); so in the [[phrase]] ὁ [[αἰών]] [[ἐκεῖνος]], ἐκείνης (in δἰ ἐκείνης), scil. ὁδοῦ, adverbially, (by) [[that]] [[way]]: Winer s 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 [[ἐκεῖνος]] [[there]] as expressing the [[writer]]'s [[inward]] [[assurance]]. But Steitz is [[now]] understood to [[have]] modified his published views.)