(7) Art thou a master of Israel, and knowest not these things? Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness.

(5) And if this position is true, that we do not know what is true, then absolutely nothing is allowed to be true by it. But if he will say that even this is questionable, whether we know what is true; by this very statement he grants that truth is knowable, in the very act of appearing to establish the doubt respecting it.

(4) He said to him: 'Two kinds of knowledge must be known, this is what all who know Brahman tell us, the higher and the lower knowledge.'

(27) ¶Many of the people, when they heard this saying, said, Of a truth this is the Prophet. Others said, This is the Christ. But some said, Shall Christ come out of Galilee?

(8) And Noah rejnirrd that thi^ p^rti^p ^?m» fr)rjiifnr lthaTTTe-* "and for hig son*; and he remembered all had spoken with his mouth in prophecy ; for he had said : " Blessed be the Lord God of Shem, And may the Lord dwell in the dwelling of Shem/'

(11) But let those who vaunt on account of having apprehended the truth tell us from whom they boast of having heard it. They will not say from God, but will admit that it was from men. And if so, it is either from themselves that they have learned it lately, as some of them arrogantly boast, or from others like them. But human teachers, speaking of God, are not reliable, as men. For he that is man cannot speak worthily the truth concerning God: the feeble and mortal [cannot speak worthily] of the Unoriginated and Incorruptible - the work, of the Workman. Then he who is incapable of speaking what is true respecting himself, is he not much less reliable in what concerns God? For just as far as man is inferior to God in power, so much feebler is man's speech than Him; although he do not declare God, but only speak about God and the divine word.

(8) "For he that seeketh the Lord shall find knowledge with righteousness; and they who have sought it rightly have found peace." "And I will know," it is said, "not the speech of those which are puffed up, but the power." In rebuke of those who are wise in appearance, and think themselves wise, but are not in reality wise, he writes: "For the kingdom of God is not in word." It is not in that which is not true, but which is only probable according to opinion; but he said "in power," for the truth alone is powerful. And again: "If any man thinketh that he knoweth anything, he knoweth nothing yet as he ought to know." For truth is never mere opinion. But the "supposition of knowledge inflates," and fills with pride; "but charity edifieth," which deals not in supposition, but in truth. Whence it is said, "If any man loves, he is known."

(9) But he denied before them all, saying, I know him not: I know not, neither understand I what thou sayest.

(44) I am not known, but I am one who knoweth thee

(91) They said to Him, "Tell us who You are so that we may believe in You." He said to them, "You read the face of the sky and of the earth, but you have not recognized the one who is before you, and you do not know how to read this moment."

(5) Aye, do Thou tell me that I may discern it, since through (Thy) Righteous Order the better (lot) is given; tell me this that I may know it with (Thy) Good Mind (as it speaks within me), and that I may ponder that to which these my truths belong (and of which my prophet speaks; yea), tell me those things, O Mazda Ahura! which may not be, and which may be .

(2) And should one say that it was through human understanding that philosophy was discovered by the Greeks, still I find the Scriptures saying that understanding is sent by God. The psalmist, accordingly, considers understanding as the greatest free gift, and beseeches, saying," I am Thy servant; give me understanding."s And does not David, while asking the abundant experience of knowledge, write, "Teach me gentleness, and discipline, and knowledge: for I have believed in Thy commandments?" He confessed the covenants to be of the highest authority, and that they were given to the more excellent. Accordingly the psalm again says of God, "He hath not done thus to any nation; and He hath not shown His judgments to them." The expression "He hath not done so" shows that He hath done, but not "thus." The "thus," then, is put comparatively, with reference to pre-eminence, which obtains in our case. The prophet might have said simply, "He hath not done," without the "thus."

(16) The Osiris N hath not told what he hath seen; he hath not repeated what he hath heard in the house of the god who hideth his face

(67) And in those days the word of God came unto me, and He said unto me: 'Noah, thy lot has come up before Me, a lot without blame, a lot of love and uprightness.

(7) Expressly then respecting all our Scripture, as if spoken in a parable, it is written in the Psalms, "Hear, O My people, My law: incline your ear to the words of My mouth. I will open My mouth in parables, I will utter My problems from the beginning." Similarly speaks the noble apostle to the following effect: "Howbeit we speak wisdom among those that are perfect; yet not the wisdom of this world, nor of the princes of this world, that come to nought. But we speak the wisdom of God hidden in a mystery; which none of the princes of this world knew. For had they known it, they would not have crucified the Lord of glory."

(108) And when Methuselah had heard the words of his father Enoch--for he had shown to him everything in secret--he returned and showed (them) to him and called the name of that son Noah; for he will comfort the earth after all the destruction.

(4) Then those who obey the law, since they have some knowledge of Him. cannot disbelieve or be ignorant of the truth. But those who disbelieve, and have shown a repugnance to engage in the works of the law, whoever else may, certainly confess their ignorance of the truth.

(9) For it is plain that, from the very reason that truth is difficult and arduous of attainment, questions arise from which spring the heresies, savouring of self-love and vanity, of those who have not learned or apprehended truly, but only caught up a mere conceit of knowledge. With the greater care, therefore, are we to examine the real truth, which alone has for its object the true God.

(4) And god says to Noah, "Why have you strayed from what I told you? You have created another generation so you can scorn my power." And Noah says, "I testify before your might that the generation of these people didn't come from me or my sons. . . ."

(4) Therefore, persuaded always that God is everywhere, and fearing not to speak the truth, and knowing that it is unworthy of him to lie, he is satisfied with the divine consciousness and his own alone And so he lies not, nor does aught contrary to his compacts. And so he swears not even when asked for his oath; nor does he ever deny, so as to speak falsehood, though he should die by tortures.