INSPIRATION – Encyclopedic Dictionary of Bible and Theology

Latin inspirare, to insufflate. God breathed into man’s nostrils the breath of life, Gn 2, 7. The word i. indicates a form of revelation by the divine spirit to a man, independently of his will and his intellect. The inspired, who speaks or writes, is an instrument that transmits what inspires, breathes, the divine spirit. Thus, Moses transmitted to humanity the decalogue that Yahweh commanded him to write on the tablets, “then Moses wrote all the words of Yahweh”, Ex 24, 3; Ex 34, 27-28. God called the prophets and prepared them from birth to proclaim and write down his words, Is 8, 1; 30, 8; 49, 1-5; Junior 1, 5-9; 36, 1-4; Ez 2; Am 7, 14-15; Ha 2, 2. Only false prophets speak for themselves, Jr 28, 15; 29, 9. The Holy Scriptures are considered as i. divine and not human work, as the apostle Peter says: “because no prophecy has ever come by human will, but men moved by the Holy Spirit, have spoken on behalf of God”, 2 P 1, 21. The same reaffirms Paul: “all Scripture is inspired by God”, 2 Tm 3, 16.

Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003

Source: Digital Bible Dictionary

The word inspiration is used twice in the Bible (Job 32:8, KJV has breath; 2Ti 3:16). The written documents called Holy Scriptures are a divine product.

In both 2Ti 3:16 and 2Pe 1:19-21, the fact that the Holy Writings are a divine product (inspiration) is explicitly asserted. The authors of Scripture wrote under the inspiration of the Spirit (Mar 12:36). What the Scriptures declare is what God has actually said (Acts 4:25; Heb 3:7; compare Heb 1:5ff.). This is true whether or not in a particular passage quoted the words are attributed to God, or whether they are statements by the human author. Jesus directly attributed the authorship of the Scriptures to God (Mat 19:4-5).

Due to the character of the God of truth who inspired (or produced) the Holy Scriptures, the result of inspiration is that the Bible becomes completely trustworthy and authoritative (Psa 19:7-14; Psa 119:89, Psa 119: 97, Psa 119:113, Psa 119:160; Zec 7:12; Mat 5:17-19; Luk 16:17; Joh 10:34-35; 1Th 2:13). In addition to passages that explicitly teach the authority of Scripture, such phrases as: It is written (Mat 21:13; Luk 4:4, Luk 4:8, Luk 4:10); it says (Rom 9:15; Gal 3:16); and the Scripture says (Rom 9:17; Gal 3:8), clearly imply absolute authority for the OT Scriptures. Since the authority and trustworthiness of the Scriptures are absolute, the inspiration itself also extends to all of Scripture (Mat 5:17-19; Luk 16:17; Luk 24:25; Joh 10:34-35).

The terms inerrancy and inerrancy as applied to the inspiration of the Scriptures, while not exactly synonymous terms, are correctly applied to indicate that their inspiration and authority are complete. The term inerrancy suggests that the Scriptures do not deviate from the truth. Inerrancy is a much stronger term, suggesting the impossibility of the Scriptures departing from the truth. .

Thanks to God’s sovereign preparation and control, man was able (and did) write freely and exactly what God desired: his divinely authoritative message to his people. Biblical inspiration may be defined as the work of the Holy Spirit whereby, making use of the personality and literary talents of its human authors, he constituted the words of the Bible, in their various parts, as his written word for the human race and, therefore, of divine authority and without error.

Source: Hispanic World Bible Dictionary

A special influence of the Holy Spirit in leading certain people to speak and write what God wants to communicate to others, without nullifying their individual activity or their personality: (2Pe 1:19-21, 1Pe 1:10-11, 1Co 2: 13, 2Ti 3:16).

Christian Bible Dictionary
Dr. J. Dominguez

Source: Christian Bible Dictionary

Doctrine by which it is explained that God took the initiative to cause the books of the Bible to be written, choosing human beings through whom he expressed his truth. In 2Ti 3:16 it says: “All Scripture is inspired by God, and useful for teaching, for rebuking, for correcting, for training in righteousness.” The Greek term theopneustos, which is translated there as “God-breathed”, contains the idea of ​​“something coming out of”, related to “blowing”. It is rather †œexpiration† than †œinspiration† . The emphasis is on the origin. The term as used by Paul was not common among the Greeks, but Josephus uses it in one of his works saying precisely that the OT books were written according to i. that comes from God.

In 2Pe 1:20-21 we read: “Understanding first this, that no prophecy of the Scripture is of private interpretation, because the prophecy was never brought by human will, but the holy men of God spoke being moved by the Holy Spirit † . In this place the word phero is used, with the sense of †œbring† . Therefore, when talking about the i. of the Holy Scriptures what is being said is that they had their origin in God and that he himself acted so that they were written, using men for it. What we do know is that God spoke “many times and in many ways in former times to the fathers through the prophets” (Heb 1:1).
In the OT, Zechariah makes it clear that the ancients “set their hearts like a diamond, so as not to listen to the law and the words that the LORD of hosts sent by his Spirit through the first prophets” (Zech 7:12). In the NT, Paul explains that he did not teach with words of † œhuman wisdom, but with those which he teaches the Spirit † (1Co 2:13).
The Bible does not stop to give us details about the mechanism or the way in which God inspired the writers of the Bible. Usually there is a tendency to take the meaning of the word i. in the same way that poets and writers use it, putting the sacred writers in a kind of ecstasy in which they receive from God what they have to say. That may or may not have been the case. No limits can be placed on God when it comes to establishing the ways in which he acts. On some occasions a prophet received revelations in an ecstatic state. Others don’t. On some occasions the “voice” of God had physical sound (Mat 3:17; Mar 9:7). Others don’t. On some occasions God gave visions to his servants, or dreams of him, but he did not always speak to them that way. Times are recorded when God commanded someone: “Write…” (Exo 17:14). But of others we are not told that. Revelation is also a work of “the manifold wisdom of God” (Eph 3:10), moved by “the manifold grace of God” (1Pe 4:10). In that wisdom and grace, God, in communicating his message through a human instrument, did not override the personal characteristics of that instrument. Before, on the contrary, he used them to express the truth about him. Thus, in something said by God through Jeremiah, or Matthew, or Paul, the forms, manners and personal circumstances of each one of them can be appreciated, used by the Holy Spirit for the communication of the divine message. As Zechariah says, God sent † œwords… by his Spirit † (Zech 7:12). It is concluded, then, that they must be true, because God does not lie. That is why the Lord Jesus said that “the Scripture cannot be broken” (John 10:35).
Ignorance as to how the Holy Scriptures were formed and then hand-copied for centuries and centuries leads some to speak of “errors” in the Word of God.
Sometimes the same event is described by different authors. Each of them narrates it from his personal angle or perspective, for which he does not necessarily have to give exactly the same details as another or others. Thus, for example, Ezra’s list of émigrés is in a few things somewhat different from Nehemiah’s. And something similar happens in the case of the description of the events related to the resurrection of the Lord Jesus made by the four evangelists. Then there is the matter of copies in manuscripts. It is humanly natural that those in charge of making them for greater dissemination, made transcription errors that are often identified after long studies by experts. There are cases, moreover, in which it is not a question of errors but of real modifications introduced by the copyists to “improve” or “correct” the text (†¢You wrote). The difficulties in the knowledge of ancient Hebrew, the development and modification that occurs over time in the meaning of words and the errors or changes made by copyists have made some passages, especially the OT, seem somewhat obscure and difficult to understand. translate.
Despite this, much confusion would be avoided if one always bears in mind that what is important is the message contained in the Scriptures, which came from God, it is His Word for us. The emphasis, then, is on the message, the meaning of what God wants to express to us, especially in a practical way, in order to achieve salvation and experience the Christian life. Rejecting the message, the Word, because a letter is not very clear is absurd. We must also remember what is the purpose for which God inspired the Scriptures. He did not do it to satisfy scientific or historical curiosities, but † œto teach, to reprove, to correct, to instruct in righteousness † the † œman of God † (2Ti 3:16). The stories that appear in the Bible “are written to admonish us” (1Co 10:11). To achieve this end, God commanded that negative or sinful things said or done by the ancients be written down. The I. It doesn’t make sense to say that God commanded Satan, for example, to tell his lies. But it does enter into the concept of i. that God commanded that a record be made of what Satan said.

Source: Christian Bible Dictionary

type, DOC

see, GOD (names), BIBLICAL MANUSCRIPTS, QUMRí N (Manuscripts of)

vet, (a) RELIGIOUS SENSE. Inspiration, in the religious sense of the word, denotes a fact of a psychological order: the more or less complete taking possession of the human soul by the Spirit of God. In the phenomenon of inspiration, God introduces his Spirit into the spirit of man. To designate this act, both Paul and the NT writers in general use the terms “apocalypse” or “pneuma” interchangeably (revelation or breath, 1 Cor. 2:10; Gal. 1:11-12; 2 Thess. 2: two). “Inspiration is a breath that fills the sails of the moral being”, wrote F. Godet (“Revue Chrétienne”, 1 Apr. 1982, p. 255, “Révélation”). It is the divine breath that exerts its action, in varying degrees, on the human personality. It resolves itself into a state, the state of man in which God gives in a way…

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