The word has a somewhat modified sense in Christ's question, "and have you not read this scripture" ( Mark ). The Hellenist Philo too is acquainted with the three parts of the sacred Jewish books to which he ascribes an irrefragable authority, because they contain God's oracles expressed through the instrumentality of the sacred writers ("De vit. They considered the words of Scripture as the words of God speaking in the inspired writer or by the mouth of the inspired writer ( Hebrews 4:7 ; Acts -16 ; ).In the language of Christ and the Apostles the expression "scripture" or "scriptures" denotes the sacred books of the Jews. Finally, they appealed to Scripture as to an irresistible authority (Rom., passim ), they supposed that parts of Scripture have a typical sense such as only God can employ ( John ; Hebrews 1:5 ; 7:3 sqq.A smashing chance to view quality romance and super hot sex scenes in mind blowing positions.
The New Testament uses the expressions in this sense about fifty times; but they occur more frequently in the Fourth Gospel and the Epistles than in the synoptic Gospels. ), and they derived most important conclusions even from a few words or certain grammatical forms of Scripture ( Galatians ; Hebrews -27 ). haer., II, xxxviii, 2) considers the Scriptures as uttered by the Word of God and His Spirit.
At times, the contents of Scripture are indicated more accurately as comprising the Law and the Prophets ( Romans ; Acts ), or the Law of Moses, the Prophets, and the Psalms ( Luke ). Peter extends the designation Scripture also to tas loipas graphas ( 2 Peter ), denoting the Pauline Epistles; St. Paul he graphe is capable of being understood as approximating to the collective sense (cf. It is not surprising, then, that the earliest Christian writers speak in the same strain of the Scriptures. Clement of Rome (I Cor., xlv) tells his readers to search the Scriptures for the truthful expressions of the Holy Ghost. Origen testifies that it is granted by both Jews and Christians that the Bible was written under (the influence of) the Holy Ghost (Contra Cels., V, x); again, he considers it as proven by Christ's dwelling in the flesh that the Law and the Prophets were written by a heavenly charisma, and that the writings believed to be the words of God are not men's work (De princ., iv, vi). Clement of Alexandria receives the voice of God who has given the Scriptures, as a reliable proof (Strom., ii). According to Ecclesiastical Documents Not to multiply patristic testimony for the Divine authority of Scripture, we may add the official doctrine of the Church on the nature of Sacred Scripture .
The same expression is found in I Esdr., iii, 4, and II Esdr., viii, 15; here we have the beginning of the later form of appeal to the authority of the inspired books gegraptai ( Matthew 4:4, 6, 10 ; ; etc.), or kathos gegraptai ( Romans ; , etc.), "it is written", "as it is written". Here arises the question whether the expression of St. The accompanying words, kai , tas loipas , and the verb streblousin in the context confirm Mr. That this was also the case after the Captivity, may be inferred from II Esdr., viii, 1-9, 13,14, 18; the book here mentioned contained the injuctions concerning the Feast of Tabernacles found in Lev., xxiii, 34 sq.; Deut., xvi, 13 sq., and is therefore identical with the pre-Exilic Sacred Books.
As the verb graphein was thus employed to denote passages of the sacred writings, so the corresponding noun he graphe gradually came to signify what is pre-eminently the writing, or the inspired writing. Peter (II, Pet., iii, 16) tas loipas graphas refers to a collection of St. Spitta contends that the term graphai is used in a general non-technical meaning, denoting only writings of St. According to I Mach., i, 57-59, Antiochus commanded the Books of the Law of the Lord to be burned and their retainers to slain. According to Christian Living This concept of Scripture is fully upheld by the Christian teaching.
Paul ( 1 Timothy ) seems to refer by the same expression to both Deuteronomy 25:4 and Luke 10:7 . The fifth ecumenical council condemned Theodore of Mopsuestia for his opposition against the Divine authority of the books of Solomon, the Book of Job, and the Canticle of Canticles.