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The history of the false prophets of former times as well as of our own day teaches us the futility of such testimony.
Again, II Pet., iii, 15-16, ranks all the Epistles of St.
In other passages of the Vulgate the word denotes a private (Tob., viii, 24) or public ( Ezra ; Nehemiah ) written document, a catalogue or index (Ps. The nature of this authority may be inferred from a number of other passages.
lxxxvi, 6), or finally portions of Scripture, such as the canticle of Ezechias ( Isaiah 38:5 ), and the sayings of the wise men (Ecclus., xliv, 5). According to Deut., xxxi, 9-13, Moses wrote the Book of the Law (of the Lord), and delivered it to the priests that they might keep it and read it to the people; see also Ex., xvii, 14; Deut., xvii, 18-19; xxvii, 1; xxviii, 1; 58-61; xxix, 20; xxx, 10; xxxi, 26; 1 Samuel ; 1 Kings 2:3 ; 2 Kings 22:8 .
Sacred Scripture is one of the several names denoting the inspired writings which make up the Old and New Testament .
The corresponding Latin word scriptura occurs in some passages of the Vulgate in the general sense of "writing"; e.g., Ex., xxxii, 16: "the writing also of God was graven in the tables"; again, II Par., xxxvi, 22: "who [Cyrus] commanded it to be proclaimed through all his kingdom, and by writing also". According to the Jews Whether the terms graphe, graphai , and their synonymous expressions to biblion ( Nehemiah 8:8 ), ta biblia (Dan., ix, 2), kephalis bibliou ( Psalm 39:8 ), he iera biblos ( 2 Maccabees ), ta biblia ta hagia ( 1 Maccabees 12:9 ), ta iera grammata ( 2 Timothy ) refer to particular writings or to a collection of books, they at least show the existence of a number of written documents the authority of which was generally accepted as supreme.
From Prov., xxv, 1, one may infer that about the same time there was made a collection of the Solomonic writings, which may have been added to the collection of psalms. The expressions found in Dan., ix, 2, and I Mach., xii, 9, suggest that even these smaller collections had been gathered into a larger body of sacred books.
Such a larger collection is certainly implied in the words II Mach., ii, 13, and the prologue of Ecclesiasticus.For inspiration is a supernatural fact, known only to God and probably to the inspired writer.Hence human testimony concerning inspiration is based, at best, on the testimony of one person who is, naturally speaking, an interested party in the matter concerning which he testifies.It is disputed whether the word graphe in the singular is ever used of the Old Testament as a whole. Since the fourth century the teaching of the Church concerning the nature of the Bible is practically summed up in the dogmatic formula that God is the author of Sacred Scripture .Lightfoot ( Galatians ) expresses the opinion that the singular graphe in the New Testament always means a particular passage of Scripture. John may admit a doubt, though he does not think so, personally; but St. According to the first chapter of the Council of Carthage (A. 398), bishops before being consecrated must express their belief in this formula, and this profession of faith is exacted of them even today.According to Is., xxxiv, 16, and Jer., xxxvi, 4, the prophets Isaias and Jeremias collected their respective prophetic utterances.