Alexandria Philo (), a Hellenized Jew, used the term logos to mean an intermediary divine being or demiurge. Philo followed the Platonic distinction between imperfect matter and perfect Form, and therefore intermediary beings were necessary to bridge the enormous gap between God and the material world. The logos was the highest of these intermediary beings, and was called by Philo "the first-born of God". Philo also wrote that "the Logos of the living God is the bond of everything, holding all things together and binding all the parts, and prevents them from being dissolved and separated". Plato's Theory of Forms was located within the logos, but the logos also acted on behalf of God in the physical world. In particular, the Angel of the Lord in the Hebrew Bible (Old Testament) was identified with the logos by Philo, who also said that the logos was God's instrument in the creation of the Universe. Targums The concept of logos also appears in the Targums (Aramaic translations of the Hebrew Bible dating to the first centuries AD), where the term memra (Aramaic for "word") is often used instead of 'the Lord', especially when referring to a manifestation of God that could be construed as anthropomorphic. Christianity In Christology, the Logos () is a name or title of Jesus Christ, seen as the pre-existent second person of the Trinity. The concept derives from John 1:1, which in the Douay–Rheims, King James, New International, and other versions of the Bible, reads: Gnosticism According to the Gnostic scriptures recorded in the Holy Book of the Great Invisible Spirit, the Logos is an emanation of the great spirit that is merged with the spiritual Adam called Adamas. Neoplatonism Neoplatonist philosophers such as Plotinus (270 AD) used logos in ways that drew on Plato and the Stoics, but the term logos was interpreted in different ways throughout Neoplatonism, and similarities to Philo's concept of logos appear to be accidental. The logos was a key element in the meditations of Plotinus regarded as the first neoplatonist. Plotinus referred back to Heraclitus and as far back as Thales in interpreting logos as the principle of meditation, existing as the interrelationship between the hypostases—the soul, the intellect (nous), and the One. Plotinus used a trinity concept that consisted of "The One", the "Spirit", and "Soul". The comparison with the Christian Trinity is inescapable, but for Plotinus these were not equal