in the former case, from the
various narratives about the given subject which occur in the Bible.

The universal rule, then, in interpreting Scripture is to accept nothing
as an authoritative Scriptural statement which we do not perceive very
clearly when we examine it in the light of its history. What I mean by
its history, and what should be the chief points elucidated, I will now
explain.

The history of a Scriptural statement comprises--

I. The nature and properties of the language in which the books of the
Bible were written, and in which their authors were accustomed to speak.
We shall thus be able to investigate every expression by comparison with
common conversational usages.

Now all the writers both of the Old Testament and the New were Hebrews:
therefore, a knowledge of the Hebrew language is before all things
necessary, not only for the comprehension of the Old Testament, which
was written in that tongue, but also of the New: for although the latter
was published in other languages, yet its characteristics are Hebrew.

II. An analysis of each book and arrangement of its contents under
heads; so that we may have at hand the various texts which treat of a
given subject. Lastly, a note of all the passages which are ambiguous or
obscure, or which seem mutually contradictory.

I call passages clear or obscure according as their meaning is inferred
easily or with difficulty in relation to the context, not according as
their truth is perceived easily or the reverse by reason. We are at
work not on the truth of passages, but solely on their meaning. We must
take especial care, when we are in search of the meaning of a text, not
to be led away by our reason in so far as it is founded on principles of
natural knowledge (to say nothing of prejudices): in order not to
confound the meaning of a passage with its truth, we must examine it
solely by means of the signification of the words, or by a reason
acknowledging no foundation but Scripture.

I will illustrate my meaning by an example. The words of Moses, "God is
a fire" and "God is jealous," are perfectly clear so long as we regard
merely the signification of the words, and I therefore reckon them among
the clear passages, though in relation to reason and truth they are most
obscure: still, although the literal meaning is repugnant to the natural
light of reason, nevertheless, if it cannot be clearly overruled on
grounds and principles derived from its Script