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in Philo) should not be discounted by those who wish to understand John's meaning. is, first of all, a collecting or collection both of things in the mind, and of words by which they are expressed.
Vincent, whose explanation I think will be found most helpful, briefly explains what the word meant in the context of theological discourse in the milieu of Hellenistic Judaism (especially after Philo), and he argues that John "used the term Logos with an intent to facilitate the passage from the current theories of his time to the pure gospel which he proclaimed." Godet and Mackintosh are largely in agreement with Vincent, and Campbell also agrees, though he evidently does not share the others' high view of Scripture.
In the Apocryphal writings this mediative element is more distinctly apprehended, but with a tendency to pantheism. C.), where wisdom seems to be viewed as another name for the whole divine nature, while nowhere connected with the Messiah, it is described as a being of light, proceeding essentially from God; a true image of God, co-occupant of the divine throne; a real and independent principle, revealing God in the world and mediating between it and Him, after having created it as his organ — in association with a spirit which is called , only begotten ().
"She is the breath of the power of God, and a pure influence flowing from the glory of the Almighty; therefore can no defiled thing fall into her.
(logos) in the prologue of John's Gospel is a word with a very interesting history in ancient theological writings.
It is translated 'Word' in English versions, but this translation does not express everything that the term would have suggested to ancient readers.
Consequently divine attributes are predicated of it as being the continuous revelation of God in law and prophecy (Psalms 3:4; Isaiah 40:8; Psalms 15). 1; a messenger in Psalms 1; the agent of the divine decrees in Isaiah .