c.1303, "immediate influence of God or a god," especially that under which the holy books were written, from O.Fr. inspiration, from L.L. inspirationem (nom. inspiratio), from L. inspiratus, pp. of inspirare "inspire, inflame, blow into," from in-"in" + spirare "to breathe" (see spirit). Inspire in this sense is c.1340, from O.Fr. enspirer, from L. inspirare, a loan-transl. of Gk. pnein in the Bible. General sense of "influence or animate with an idea or purpose" is from 1390. Inspirational is 1839 as "influenced by inspiration;" 1884 as "tending to inspire."found in 2 Tim 3.16-17: "All scripture is given by inspiration of God [theopneustos], and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works."
Theopneustos is rendered in the Vulgate with the Latin divinitus inspirata ("divinely breathed into"), but some modern English translations opt for "God-breathed" (NIV) or "breathed out by God" (ESV) and avoid inspiration altogether, since its connotation, unlike its Latin root, leans toward breathing in instead of breathing out.
In addition, theological conservatives sometimes argue that Biblical inspiration can be corroborated by examining the weight of the Bible's moral teaching and its prophecies about the future and their fulfillment. Others maintain that the authority of the Church and its counsels should carry more or less weight in formulating the doctrine of inspiration.
An exception common to all the different views of inspiration is that, although the New Testament Scriptures quote, paraphrase, and refer to other works including other New Testament documents, the Septuagint (the Jewish translation of the Old Testament into Greek), including the Apocrypha, and the Greek writers Aratus, Epimenides, Menander, and perhaps Philo, none of the various views of inspiration teach that these referenced works were also necessarily inspired, though each teaches that the use and application of these other materials is inspired, in some sense.
Evangelicals acknowledge that there is textual variation between accounts of apparently identical events and speeches, which would seem to have God saying different things. Some of these differences are accounted for as deviations from the autographa that were introduced by copyists, while other cases are considered intentional deviations that were inspired by God for particular purposes (for instance, the Gospel of Matthew was intended to communicate the Gospel to Jews, while the Gospel of Luke was intended to communicate it to non-Jews).
Many Evangelicals consider biblical inerrancy and/or biblical infallibility to be the necessary consequence of the Bible's doctrine of inspiration (see, for example, the Westminster Confession of Faith or the Chicago Statement on Biblical Inerrancy), though not all do.
The theory which is commonly described as that of "verbal inspiration" is fairly precise. It maintains that the entire corpus of Scripture consists of writings every word of which (presumably in the original autographs, forever inaccessible to us) was directly "dictated" by the Deity...They consequently convey absolute truth with no trace of error or relativity... No attempt will be made here to formulate an alternative definition of inspiration..That I believe to be a false method. There is indeed no question about the original implications of the term: for primitive religious thought the "inspired" person was under the control of a supernatural influence which inhibited the use of his normal faculties.The conservative view has been distinguished from the dictation theory, which none of the parties regard as orthodox.
The Evangelical position has been criticized as being circular by non-Christians and as well as Christians such as Catholic and Orthodox authors, who accept the doctrine but reject the Protestant arguments in favor of it. These critics claim that the Bible can only be used to prove doctrines of biblical inspiration if the doctrine is assumed to begin with. Some defenders of the evangelical doctrine such as B. B. Warfield and Charles Hodge, however, moved away from such circular arguments and "committed themselves to the legitimacy of external verification" to inductively prove the doctrine, though they placed some restrictions on the evidences that could be considered Others such as Cornelius Van Til, Gordon Clark, and John Frame have accepted circularity as inevitable in the ultimate presuppositions of any system and seek instead to prove the validity of their position by trancendental arguments related to consistency.
She wrote many times regarding the Bible that "the words are inspired".
"Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man." Shall we be obedient to these inspired words that come sounding down the line to our time?
I take the Bible just as it is, as the Inspired Word. I believe its utterances in an entire Bible. Men arise who think they find something to criticize in God's Word. They lay it bare before others as evidence of superior wisdom. These men are, many of them, smart men, learned men, they have eloquence and talent, the whole lifework [of whom] is to unsettle minds in regard to the inspiration of the Scriptures. They influence many to see as they do. And the same work is passed on from one to another, just as Satan designed it should be, until we may see the full meaning of the words of Christ, "When the Son of man cometh, shall he find faith on the earth?" (Luke 18:8).
She also wrote that the Bible was "dictated", but not in the sense of a verbal voice. It is more like a special indwelling of the Holy Spirit, that only a select few in history have ever had. And even they are not continually under the control of the Holy Spirit, but only when they are speaking or writing under the Spirit's control can they be said to be "inspired", and the words produced by them coming directly from God. These words can be rightly called: "The Words of God".
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