{"id":5290,"date":"2012-08-01T08:08:02","date_gmt":"2012-08-01T05:08:02","guid":{"rendered":"http:\/\/iibsblogs.wpengine.com\/?p=5290"},"modified":"2025-08-13T11:33:20","modified_gmt":"2025-08-13T11:33:20","slug":"la-teologia-del-logos-en-el-judaismo-pre-cristiano-juan-1-1-3","status":"publish","type":"post","link":"https:\/\/israelbiblicalstudies.com\/es\/blog\/category\/jewish-studies\/la-teologia-del-logos-en-el-judaismo-pre-cristiano-juan-1-1-3\/","title":{"rendered":"La Teolog\u00eda del Logos en el Juda\u00edsmo Pre-Cristiano (Juan 1.1-3)"},"content":{"rendered":"<p><strong>\u201c1 En el principio era la Palabra, y la Palabra era con Dios, y la Palabra era Dios. 2 \u00c9l era en el principio con Dios. 3 Todas las cosas existieron a trav\u00e9s de \u00c9l, y sin \u00c9l nada existi\u00f3. Lo que ha existido\u2026\u201d<\/strong><\/p>\n<p>Es absolutamente cierto que el autor original de este Evangelio, en su midrashic (explicaci\u00f3n) [1] pr\u00f3logo del resto del libro, declara que hay un ente referido como \u201cDios\u201d, al igual que un ente referido como la \u201cPalabra de Dios\u201d. Ambos, Dios y Su Palabra, en la mente del Evangelista son divinos y existen eternamente. Que una teolog\u00eda admita esta interpretaci\u00f3n o no, es de alguna manera irrelevante. Esto es despu\u00e9s de todo la teolog\u00eda del Evangelio de Juan y as\u00ed es como el autor ve a Dios. Lo puede tomar o dejar.<\/p>\n<p>Algunos dir\u00edan que la ret\u00f3rica de \u201cdiferencia e igualdad\u201d entre Dios y Su Palabra empieza con la Literatura Cristiana; particularmente en estos primeros versos del Evangelio de Juan, mientras que otros pueden objetar con esto por ser el lenguaje usado para la creaci\u00f3n en el G\u00e9nesis. \u00c9l cre\u00f3 todo por el poder de Su Palabra. Sin embargo, ambas ideas son inadecuadas.<\/p>\n<p>Es cierto, que Dios habl\u00f3 (o dijo) a todo para que existiera, pero en ning\u00fan lugar (al menos no en G\u00e9nesis) implic\u00f3 que Dios y la Palabra hablada por \u00c9l fueran \u00abdistintos y a\u00fan iguales\u00bb en su naturaleza, y por lo tanto, poder y gloria. As\u00ed, mientras que G\u00e9nesis 1 no contradice esta idea, tampoco la comprueba.<\/p>\n<p>Las Escrituras de la Biblia Hebrea [2] no fueron los \u00fanicos libros le\u00eddos y escuchados por la gente de \u00e9pocas antiguas en sus lecturas religiosas comunitarias. Tambi\u00e9n fueron expuestos a una amplia variedad de textos Jud\u00edos que la gente consideraba como espiritualmente \u00fatiles e incluso muchas veces sagrados. (Hay que recordar que durante este tiempo el Canon (tanto Jud\u00edo como Cristiano) no estaba todav\u00eda firmemente establecido. La \u00e1spera idea en lo que se convertir\u00eda el Canon estaba surgiendo).<\/p>\n<p>En los tratados Jud\u00edos de Fil\u00f3n y otros, escritos en Griego, un concepto muy similar, si no el mismo, es presentado tambi\u00e9n. Se refiere al uso de la palabra griega Logos tal como se usa en los Evangelios (Heredero 205-6), mientras que en los materiales Arameos\/ Sirios\/ Jud\u00edo-Hebreos, la misma (o una muy similar) idea es muy frecuente, aunque no siempre, es indicado por la Palabra Memra (Targum Neofiti en Gn. 3.13). Una vez que un estudiante de Historia de la Religi\u00f3n empieza investigando las ideas Jud\u00edo Pre-Cristianas acerca de la Palabra de Dios en la literatura para-b\u00edblica, temprana o contempor\u00e1nea, con el Evangelio de Juan, ese estudiante empezar\u00e1 r\u00e1pidamente a darse cuenta que hasta este punto (Juan 1.3) el autor del Evangelio no ha introducido a\u00fan ninguna idea nueva (y seguramente nada extra\u00f1o) para el pensamiento del mundo Jud\u00edo del primer siglo tal como existi\u00f3 en el tiempo.<\/p>\n<p>Esto cambiar\u00e1 bruscamente con el vers\u00edculo 14, con la introducci\u00f3n de la idea casi totalmente inesperada de la Palabra de Dios llegando en la forma de carne humana y eternamente uniendo su divina naturaleza a la fr\u00e1gil humanidad de la cual \u00c9l mismo, en la tradici\u00f3n Cristiana, fue el creador [3].<\/p>\n<p>&nbsp;<\/p>\n<p>[1] Midrash es una manera de interpretar las historias b\u00edblicas que van m\u00e1s all\u00e1 del simple significado. Esto llena vac\u00edos dejados en la narrativa b\u00edblica respecto a eventos y personajes que est\u00e1n solo insinuados en el texto mismo.<\/p>\n<p>[2] Los jud\u00edos lo llaman Tanak \u2013 un acr\u00f3stico para la Tor\u00e1 (Los Cinco Libros de Mois\u00e9s), Neviim (Los Profetas), y Kituvim (Los Escritos), mientras en la Tradici\u00f3n Cristiana es habitual referir a la misma colecci\u00f3n de Escrituras como el Antiguo Testamento.<\/p>\n<p>[3] Para una explicaci\u00f3n m\u00e1s detallada de la Teolog\u00eda de Logos en el Juda\u00edsmo Pre-Cristiano, por favor, mire el ensayo del Profesor Daniel Boyarin: \u201cLogos, A Jewish Word: John\u2019s Prologue as Midrash\u201d (Logos, Una Palabra Jud\u00eda: El Pr\u00f3logo de Juan como Midrash) en el Nuevo Testamento con anotaciones jud\u00edas, p\u00e1g.546-549.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>\u201c1 En el principio era la Palabra, y la Palabra era con Dios, y la Palabra era Dios. 2 \u00c9l era en el principio con Dios. 3 Todas las cosas existieron a trav\u00e9s de \u00c9l, y sin \u00c9l nada existi\u00f3. Lo que ha existido\u2026\u201d Es absolutamente cierto que el autor original de este Evangelio, en [&hellip;]<\/p>\n","protected":false},"author":43,"featured_media":3872,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"inline_featured_image":false,"footnotes":""},"categories":[565],"tags":[],"class_list":["post-5290","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-jewish-studies"],"acf":[],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v26.5 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>La Teolog\u00eda del Logos en el Juda\u00edsmo Pre-Cristiano (Juan 1.1-3) - Israel Institute of Biblical Studies<\/title>\n<meta name=\"description\" content=\"\u201c1 En el principio era la Palabra, y la Palabra era con Dios, y la Palabra era Dios. 2 \u00c9l era en el principio con Dios. 3 Todas las cosas existieron a\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/israelbiblicalstudies.com\/es\/blog\/category\/jewish-studies\/la-teologia-del-logos-en-el-judaismo-pre-cristiano-juan-1-1-3\/\" \/>\n<meta property=\"og:locale\" content=\"es_ES\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"La Teolog\u00eda del Logos en el Juda\u00edsmo Pre-Cristiano (Juan 1.1-3) - 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