  We might also note that in the tension/interplay of divine immanence and transcendence in Maimonides’ Guide, we might discern affinities for each of the (competing) ideas of Avicenna and Averroes, the former emphasizing God’s transcendence, and the latter identifying God as an immanent first mover. Sometimes Maimonides’ knowing God is emphasized more immanently as “the form of the world” (G 1.69, P 166), and as the mover of the first sphere (G 1.72; G 2.1). Other times, Maimonides’ knowing God is emphasized in His transcendence—as even more transcendent than the rest of the separate cosmic intellects, with the reminder at Guide 2.4 that God is not to be identified as mover of the first sphere.[13]