antedate the Fourth Gospel. Philo’s logos, the targumic memra, and various Moses traditions are given special attention. The evidence of these two chapters suggests that the interpretive context of the synagogue is the most likely provenance of Johannine Christology in general and the Prologue in particular. The evidence further suggests that Gnostic mythology probably had nothing to do with the formulation of Johannine Christology. This conclusion is tested further in the fifth chapter, which widens