“... But by the time of Philo the term “place” as an appellation of God, the origin of which has been variously explained, must have already been in common usage in Palestinian Judaism. As interpreted in later Jewish sources, it meant that “God is the place of the world, but His world is not His place,” that is to say, God is everywhere in the corporeal world, thereby exercising His individual providence, but He is no part of the corporeal world and is unlike anything in it. In Greek philosophy, the use of the term “place” as an appellation of God does not occur, but a suggestion for the use of it does occur, and that suggestion may have been made perhaps before the time of Philo. [...] In view of all this, Philo could not remain satisfied with the mere statement that God is “prior to place and Logos.” He wanted to reaffirm the Jewish application of the term place to God, but, in order to safeguard it against misunderstanding, he wanted also to explain what to his mind was its real meaning. And so we shall now try to show how Philo continues to argue that, while God cannot be described as the place of the created Logos in the sense of His being identical with it, there are other senses in which God can be described as the place of the created Logos as well as the place of all other created things. “The term place,” says Philo, “has a threefold meaning: firstly, that of a space filled by a body; secondly, that of the divine Logos.” ...”