, for it is natural to man to be pleased with
representations. But sacred doctrine makes use of metaphors as both
necessary and useful.

Reply Obj. 2: The ray of divine revelation is not extinguished
by the sensible imagery wherewith it is veiled, as Dionysius says
(Coel. Hier. i); and its truth so far remains that it does not allow
the minds of those to whom the revelation has been made, to rest in
the metaphors, but raises them to the knowledge of truths; and through
those to whom the revelation has been made others also may receive
instruction in these matters. Hence those things that are taught
metaphorically in one part of Scripture, in other parts are taught
more openly. The very hiding of truth in figures is useful for the
exercise of thoughtful minds and as a defense against the ridicule of
the impious, according to the words "Give not that which is holy to
dogs" (Matt. 7:6).

Reply Obj. 3: As Dionysius says, (Coel. Hier. i) it is more
fitting that divine truths should be expounded under the figure of
less noble than of nobler bodies, and this for three reasons. Firstly,
because thereby men's minds are the better preserved from error. For
then it is clear that these things are not literal descriptions of
divine truths, which might have been open to doubt had they been
expressed under the figure of nobler bodies, especially for those who
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 Testamen