Word and Wisdom in Second Temple Judaism: Wisdom of Solomon, Sirach, 1 Enoch, and Philo

Says Jewish writings between the Testaments developed the OT picture of Wisdom. The Wisdom of Solomon (non-canonical) addresses God, who "made all things by your word (λόγος)" and formed humanity by wisdom (Wis 9:1–2), calls Wisdom an emanation of God's glory (Wis 7:22–8:1), and pictures God's "all-powerful word" leaping from the royal throne (Wis 18:15). In Sirach (non-canonical) the Creator tells Wisdom, ἐν Ιακωβ κατασκήνωσον (en Iakōb kataskēnōson, "make your dwelling in Jacob"), and Wisdom is then identified with the law of Moses (Sir 24:8, 23). In 1 Enoch (non-canonical) Wisdom finds no dwelling among people and returns to heaven (1 En 42:1–2; compare John 1:10–11).

Philo of Alexandria (c. 20 BC–AD 50) calls the λόγος God's "firstborn," "archangel," "beginning," and "image" (Conf. 146–147), the intelligible pattern of creation (Opif. 24–25), and a mediator standing between Creator and creature (Her. 205–206).

Implies A Jewish writer could speak of God's Word or Wisdom as preexistent, creative, and dwelling with Israel, so John's vocabulary would resonate.

Uncertain No clear evidence shows that John drew on Philo or these books; a shared OT root best explains the overlap. Whether Philo's logos is a distinct being or an aspect of God's mind is debated. Either way, Philo's logos is never incarnate, whereas John's Logos is θεός (theos, "God," 1:1) and became σάρξ (sarx, "flesh," 1:14). Sirach locates Wisdom's dwelling in the law; John contrasts the law given through Moses with grace and truth through Jesus Christ (1:17).