could think of nothing nobler than bodies. Secondly, because this is
more befitting the knowledge of God that we have in this life. For
what He is not is clearer to us than what He is. Therefore similitudes
drawn from things farthest away from God form within us a truer
estimate that God is above whatsoever we may say or think of Him.
Thirdly, because thereby divine truths are the better hidden from the
unworthy.
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TENTH ARTICLE [I, Q. 1, Art. 10]

Whether in Holy Scripture a Word may have Several Senses?

Objection 1: It seems that in Holy Writ a word cannot have several
senses, historical or literal, allegorical, tropological or moral, and
anagogical. For many different senses in one text produce confusion
and deception and destroy all force of argument. Hence no argument,
but only fallacies, can be deduced from a multiplicity of
propositions. But Holy Writ ought to be able to state the truth
without any fallacy. Therefore in it there cannot be several senses to
a word.

Obj. 2: Further, Augustine says (De util. cred. iii) that "the
Old Testament has a fourfold division as to history, etiology, analogy
and allegory." Now these four seem altogether different from the four
divisions mentioned in the first objection. Therefore it does not seem
fitting to explain the same word of Holy Writ according to the four
different senses mentioned above.

Obj. 3: Further, besides these senses, there is the parabolical,