  In further support of a sense in which Saadya identifies revelation as a ground, we may look to the very methodology and structure of the Amânât itself. In particular, consider the Amânât's liberal employment of Biblical prooftexts: every reason-exemplifying analysis or argument is, within Saadya's work, ultimately rooted in a scriptural verse.  Beckoning, we might say, to the lived experience of faith (as opposed to the important, though limited, cognitive experience of reason), these prooftexts themselves stand as testaments to both the centrality and phenomenological uniqueness of ‘knowing by tradition’ (or, revelation) in Saadya's world-view.  Evocative and transformative in their scope, these Biblical verses are themselves revelations — and enactments — of faith in the very fabric of Saadya's reason-based endeavor. In this way, we may say that the method and form of Saadya's writing (viz. his use of prooftexts in addition to his use of reasoned arguments) helps emphasize the importance for Saadya of revelation and knowledge-from-tradition as separate from reason-based knowing. As such, we may say in particular of those Biblical prooftexts employed by Saadya in support of the importance of reasoning, that they simultaneously (one might even say, paradoxically) beckon us to (a) the limitations of reasoning, (b) the need for (and consistency with reason of) revealed Knowledge, and even (c) the need to ground a life of reasoned reflection in a life of revealed tradition. Through his constant engagement with revealed texts to support the importance of reason, Saadya, in the very act of championing reason, can be seen as planting reason on the ground of revelation. 