I have done a bit of research on this subject. I searched the Scriptures and I looked in BDAG, Louw-Nida Greek-English Lexicon, and The Theological Dictionary of the New Testament. I found no instances where "the Word" or "the Word of God" is a reference to the Holy Spirit. Instead, I see consistency among all these sources that when referring to God, "the Word" points to the pre-existant, historical, and escatological Jesus.
I did find this interesting piece in TDNTA:
3. The lógos in Hellenism.
a. Stoicism. In Stoicism lógos expresses the ordered and teleologically oriented nature of the cosmos. It can thus be equated with God and with the cosmic power of reason of which the material world is a vast unfolding. Human lógos is a particular part of the universal lógos. The latter achieves awareness in us, thus combining God and humanity into a great cosmos. A later development is the equation of lógos and phýsis (nature) in a fusing of rational and vital force.
b. Neo-Platonism. Here, too, lógos is shaping power, whether in art or nature. The whole world is lógos as the pure power of form, while things in the world are also lógos in admixture with matter. The one lógos may thus divide into antitheses, but humanity, by its lógos, may attain to true lógos, i.e., the truth of being.
c. The Mysteries. In relation to deities of revelation lógos takes on a special sense as sacred history, or holy doctrine, or revelation. Gods like Osiris and Hermes are personifications of the lógos or the son of God. The sacred lógos leads to union with deity in which the initiate is also lógos theoú. Another use of lógos is for prayer, the only way whereby one may enter into relation with God.
d. The Hermes-Logos Theology. In the personification of lógos as Hermes (also Pan, Isis, etc.), there is no incarnation but an equation of the revelatory and cosmogonic principle with a deity, i.e., its hypostatizing as a god. Hermes serves as a mediator or herald of the divine will but also as the great force of conception. Thus lógos is creative potency, the guide and agent of knowledge, increasingly represented as a doctrine of revelation. We see this in the speculations of Hermeticism on creation and revelation, in which lógos is the son of God, the demiurge, which plays the role of an intermediary as an image of deity of which humanity is itself an image, and which forms a trinity with the divine purpose and the cosmos as the seed which the former fashions into the latter.
[Kittel, G., Friedrich, G., & Bromiley, G. W. (1985). In Theological Dictionary of the New Testament, Abridged in One Volume (pp. 506–507). W.B. Eerdmans.]
But I also found this entry that suggests mythological personification is a no-no:
One sees from 1 Jn. 1:1 that the use of “word” for Jesus is dynamic. A real word is spoken; hence the use of the neuter “that which” along with the masculine lógos. This protects the equation of Jesus and lógos from mythological personification.
[Kittel, G., Friedrich, G., & Bromiley, G. W. (1985). In Theological Dictionary of the New Testament, Abridged in One Volume (pp. 512–513). W.B. Eerdmans.]
I found this entry to be very helpful:
II. Jesus Christ the lógos toú theoú.
a. Preaching the Christ event is preaching the word, and to receive it is to have faith in Christ. The ministers of the word are eyewitnesses (Lk. 1:2). The word is not just what Jesus said but the mystery of God disclosed in Christ (Col. 1:25ff.). An event, not a concept, underlies this use. Christ is God’s “Yes” in his historical person (2 Cor. 1:19; cf. Rev. 3:14). This shows that Rev. 19:13 is expressing something integral to the whole Christian message when it says that his name is the Word of God.
[Kittel, G., Friedrich, G., & Bromiley, G. W. (1985). In Theological Dictionary of the New Testament, Abridged in One Volume (p. 512). W.B. Eerdmans.]
