 Even the man who was the closest to God, Moses, could not see Him in the Sinai. God is “ineffable, inconceivable and incomprehensible” (Mut. 15). This means that without Revelation, it would be impossible to say anything about Him that bore relation with truth. At the same time, the absolute transcendence of God, as theorized by Philo, could have implied His perfect indifference to the world of matter, time, and sensibility. Yet, through His providence, God is present in the world He created. From a philosophical point of view, the problem of what Radice calls “the antinomy of transcendence and providence” played a great role even in the period before Middle Platonism (2009: 128). The return to Platonic transcendence was the major philosophical characteristic of Philo’s age. It is highly improbable, however, that philosophy had a determining role in shaping his faith and beliefs. More probable is that he perceived himself in the tradition of biblical translators, the Septuagint being so highly praised by him in the Vita Mosis. In a time when Egypt was Ptolemaic, these translations had both political and cultural purposes. In Philo’s time, the main center of Greek power was cultural. To comment upon the Bible with philosophical concepts was, in a certain way, to translate it into the language of the new cultural elite, the Roman as well as Greek. Regardless, the central idea was that the word of God had to be mediated to become accessible outside of Israel. From this point of view, mediation was a central Philonian concept, not only linguistically and culturally, but also ontologically: in Somn. 1.62, he says that God fulfilled His Word with His incorporeal powers.