Abstract
Christian use of the term Λoγoς for Christ did not, of course, spring out of nowhere. It had its precursors within the Jewish tradition as well as in the use of the term in Greek thought. In the works of the Jewish philosopher Philo (probably a part contemporary of Jesus) the term Λoγoς broadly replaces the divine Wisdom (σoϕία) which Hellenistic Judaism stresses, and he even refers to this Word as the first-begotten son of the uncreated Father and the ‘second God’. Already in the Old Testament Wisdom was seen as having a special role in God’s scheme of creation as ‘formed in earliest times, at the beginning, before earth itself’ (Proverbs 8:23; compare the whole of Proverbs 8–9). Hellenistic Jews would further be familiar through their Greek scriptures (Proverbs, Qoheloth and the apocryphal Wisdom of Solomon) with the personification of Wisdom as an intermediary between God and the world. Later rabbinic speculation identified Wisdom and Law.
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