[Greek:  Kai to phos en tae skotia phainei, kai hae skotia auto ou katelaben.]

On this there is the following comment in ‘Supernatural Religion’ [Endnote 305:1]:  ’"The saying” is distinctly different in language from the parallel in the Gospel, and it may be from a different Gospel.  We have already remarked that Philo called the Logos “the Light,” and quoting in a peculiar form, Ps. xxvi. 1:  ’For the Lord is my light ([Greek:  phos]) and my Saviour,’ he goes on to say that as the sun divides day and night, so Moses says, ’God divides light and darkness’ ([Greek:  Theon phos kai skotos diateichisai]), when we turn away to things of sense we use ‘another light’ which is in no way different from ‘darkness.’  The constant use of the same similitude of light and darkness in the Canonical Epistles shows how current it was in the Church; and nothing is more certain than the fact that it was neither originated by, nor confined to, the fourth Gospel.’  Such criticism refutes itself, and it is far too characteristic of the whole book.  Nothing is adduced that even remotely corresponds to the very remarkable phrase [Greek:  hae skotia to phos katalambanei], and yet for these imaginary parallels one that is perfectly plain and direct is rejected.

The use of the phrase [Greek:  to eiraemenon] should be noticed.  It is the formula used, especially by St. Luke, in quotation from the Old Testament Scriptures.

The other passage is:—­

Orat. ad Graecos, c. xix.

All things were by him, and without him hath been made nothing.

[Greek:  Panta hup’ autou kai choris autou gegonen oude hen.]

John i. 3.

All things were made through him; and without him was nothing made [that hath been made].

[Greek:  Panta di’ autou egeneto, kai choris autou egeneto oude hen [ho gegonen]].  ’The early Fathers, no less than the early heretics,’ placed the full stop at [Greek:  oude hen], connecting the words that follow with the next sentence.  See M’Clellan and Tregelles ad loc.

’Tatian here speaks of God and not of the Logos, and in this respect, as well as language and context, the passage differs from the fourth Gospel’ [Endnote 306:1], &c.  Nevertheless it may safely be left to the reader to say whether or not it was taken from it.

The Epistle of the Churches of Vienne and Lyons contains the following:—­

Ep.  Vienne. et Lugd.  Sec. iv.

Thus too was fulfilled that which was spoken by our Lord; that a time shall come in which every one that killeth you shall think that he offereth God service.

[Greek:  Eleusetai kairos en o pas ho apokteinas humas doxei latreian prospherein to Theo.]

John xvi. 2.

Yea, the hour cometh, that every one that killeth you will think he offereth God service.

[Greek:  All’ erchetai hora hina pas ho apokteinas humas, doxae latreian prospherein to Theo.]