John 1:5

καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, “and the light shineth in the darkness”. Three interpretations are possible. The words may refer to the incarnate, or to the pre-incarnate experience of the Logos, or to both. Holtzmann and Weiss both consider the clause refers to the incarnate condition (cf. 1 John 2:8). De Wette refers it to the pre-incarnate operation of the Logos in the O. T. prophets. Meyer and others interpret φαίνει as meaning “present, i.e., uninterruptedly from the beginning until now”. The use of the aorist κατέλαβεν seems to make the first interpretation impossible; while the second is obviously too restricted. What “shining” is meant? This also must not be limited to O. T. prophecy or revelation but to the light of conscience and reason (cf. John 1:4). ἐν τῇ σκοτίᾳ, in the darkness which existed wherever the light of the Logos was not admitted. Darkness, σκότος or σκοτία, was the expression naturally used by secular Greek writers to describe the world's condition. Thus Lucian: ἐν σκότῳ πλανωμένοις πάντες ἐοίκαμεν. Cf. Lucretius:

“Qualibus in tenebris vitae, quantisque periclis,

Degitur hoc aevi quodcunque est”.

καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. The A. V [23] renders this “and the darkness comprehended it not”; the R. V [24] has “apprehended” and in the margin “overcame”. The Greek interpreters understood the clause to mean that the darkness did not conquer the light. Thus Theophylact says: ἡ σκοτία … ἐδίωξε τὸ φῶς, ἀλλʼ εὗρεν ἀκαταμάχητον καὶ ἀήττητον. Some modern interpreters, and especially Westcott, adopt this rendering. “The whole phrase is indeed a startling paradox. The light does not banish the darkness: the darkness does not overpower the light.” This rendering is supposed to find support in chap. John 12:35, where Christ says, “Walk while ye have the light,” ζνα μὴ σκοτία ὑμᾶς καταλὰβῃ; and καταλαμβάνειν is the word commonly used to denote day or night overtaking any one (see Wetstein). But the radical meaning is “to seize,” “to take possession of,” “to lay hold of”; so in Romans 9:30; 1 Corinthians 9:24; Philippians 3:12. It is also used of mental perception, as in the Phaedrus, p. 250, D. See also Polybius, iii. 32, 4, and viii. 4, 6, δυσχερὲς καταλαβεῖν, difficult to understand. This sense is more congruous in this passage; especially when we compare John 1:10 (ὁ κάσμος αὐτὸν οὐκ ἔγνω) and John 1:11 (οἱ ἴδιοι αὐτὸν οὐ παρέλαβον).

[23] Authorised Version.

[24] Revised Version.