Social support of the financially distressed is a prominent concern of many Pentateuchal texts. The biblical text frequently called for the protection of strangers, widows and orphans, societal classes without legal protections and vulnerable to abuse by the powerful (Ex. -24; ; Lev. -34; Deut. ; ; ; , 24; , 17, 19-21; -13; ; Ps. -3; Job ; Jer. ; ; Ezek. , 9; Zech. ; Mai. ). However, the Pentateuch made only moral appeals and called upon Yahweh to avenge wrongdoing (Ex. -24; Deut. ; ; cf. Mai. ), without making specific provisions for care of strangers, widows and orphans or penalties for their abuse. .
Socrates pauses, and asks Cebes to voice his objection as well. He says, "I am ready to admit that the existence of the soul before entering into the bodily form has been...proven; but the existence of the soul after death is in my judgment unproven." While admitting that the soul is the better part of a man, and the body the weaker, Cebes is not ready to infer that because the body may be perceived as existing after death, the soul must therefore continue to exist as well. Cebes gives the example of a weaver. When the weaver's cloak wears out, he makes a new one. However, when he dies, his more freshly woven cloaks continue to exist. Cebes continues that though the soul may outlast certain bodies, and so continue to exist after certain deaths, it may eventually grow so weak as to dissolve entirely at some point. He then concludes that the soul's immortality has yet to be shown and that we may still doubt the soul's existence after death. For, it may be that the next death is the one under which the soul ultimately collapses and exists no more. Cebes would then, "...rather not rely on the argument from superior strength to prove the continued existence of the soul after death."