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This term is used for the mysterious power which the Divine Spirit put forth on the authors of the scriptures of the Old and New Testament, in order to their composing these as they have been received by the Church of God at their hands.
这一术语用于指称圣灵施加在旧约和新约圣经作者身上的奥秘能力，使他们写成这些经卷，正如神的教会从他们手中所领受的那样。
“All Scripture,” says an apostle, “is theopneustic.”
一位使徒说：”全部圣经都是神所默示的。”
This Greek expression, at the time when St Paul employed it, was new perhaps even among the Greeks; yet though the term was not used among the idolatrous Greeks, such was not the case among the Hellenistic Jews.
这个希腊文表达，在圣保罗使用它的时候，甚至在希腊人中间也许都是新的；然而，虽然这个术语没有在崇拜偶像的希腊人中使用，但在希腊化的犹太人中间情况并非如此。
The historian Josephus, a contemporary of St Paul’s, employs another closely resembling it in his first book against Apion, when, in speaking of all the prophets who composed, says he, the twenty-two sacred books of the Old Testament, he adds, that they wrote according to the pneustia (or the inspiration) that comes from God.
历史学家约瑟夫，圣保罗的同时代人，在他反驳阿皮昂的第一卷书中使用了另一个与之极为相似的词，当他谈到所有撰写旧约二十二卷圣书的先知时，他补充说，他们是按照从神而来的默示写作的。
And the Jewish philosopher Philo, himself a contemporary of Josephus, in the account he has left us of his embassy to the emperor Caius, making use, in his turn, of an expression closely resembling that of St Paul, calls the Scriptures “theochrest oracles;” that is to say, oracles given under the agency and dictation of God.
而犹太哲学家斐洛，他本人是约瑟夫的同时代人，在他留给我们的关于他出使该撒该犹皇帝的记述中，也使用了一个与圣保罗极为相似的表达，称圣经为神授圣言；也就是说，在神的作为和口述下赐下的圣言。
Theopneustia is not a system, it is a fact; and this fact, like every thing else that has taken place in the history of redemption, is one of the doctrines of our faith.
神默示不是一个体系，而是一个事实；这个事实，如同在救赎历史中发生的其他一切事情一样，是我们信仰的教义之一。
TABLE OF CONTENTS
目录
TRANSLATOR’S PREFACE
译者序言
PREFATORY OBSERVATIONS
序言
CHAPTER I: DEFINITION OF THE THEOPNEUSTIA, OR DIVINE INSPIRATION
第一章：神默示或神圣默示的定义
CHAPTER II: SCRIPTURAL PROOF OF THE DIVINE INSPIRATION
第二章：神圣默示的圣经证据
Section I.—All Scripture is Divinely Inspired
第一节——全部圣经都是神所默示的
Section II.—All the Prophetic Utterances are given by God
第二节——所有先知的话语都是神所赐的
Section III.—All the Scriptures of the Old Testament are Prophetic
第三节——旧约的全部圣经都是先知性的
Section IV.—All the Scriptures of the New Testament are Prophetic
第四节——新约的全部圣经都是先知性的
Section V.—The Examples of the Apostles, and of their Master, attest that in their view all the Words of the Holy Books are given by God
第五节——使徒们及其主的榜样证明，在他们看来，圣书的所有话语都是神所赐的
CHAPTER III: BRIEF DIDACTIC ABSTRACT OF THE DOCTRINE OF THE DIVINE INSPIRATION
第三章：神圣默示教义的简要教导摘要
Section I.—Catechetical Sketch of the Main Points of the Doctrine
第一节——该教义要点的教理问答概述
Section II.—On the Adversaries and Defenders of the Doctrine
第二节——论该教义的反对者和捍卫者
CHAPTER IV: EXAMINATION OF OBJECTIONS
第四章：反对意见的考察
Section I.—The Translations
第一节——译本
Section II.—Use of the Septuagint Translation
第二节——七十士译本的使用
Section III.—The Various Readings
第三节——异文
Section IV.—Errors of Reasoning or of Doctrine
第四节——推理或教义的错误
Section V.—Errors in the Narratives—Contradictions in the Facts
第五节——叙述中的错误——事实中的矛盾
Section VI.—Errors contrary to Natural Philosophy
第六节——违背自然哲学的错误
Section VII.—The Declarations of Paul himself
第七节——保罗本人的声明
CHAPTER V: EXAMINATION OF EVASIONS
第五章：遁词的考察
Section I.—Might not Inspiration pertain to the Thoughts only, without extending to the Words?
第一节——默示是否可能只关乎思想，而不延伸到字句？
Section II.—Should we except from Inspiration the Historical Books?
第二节——我们是否应当将历史书卷排除在默示之外？
Section III.—Will the apparent insignificance of certain Details in the Bible authorize their being excepted from Inspiration?
第三节——圣经中某些细节的表面无关紧要性是否能授权将它们排除在默示之外？
CHAPTER VI: ON SACRED CRITICISM, IN THE RELATIONS IT BEARS TO DIVINE INSPIRATION
第六章：论圣经批判学及其与神圣默示的关系
Section I.—Sacred Criticism is a Scientific Inquirer, and not a Judge
第一节——圣经批判学是科学探究者，而非审判官
Section II.—Let Sacred Criticism be an Historian, not a Soothsayer
第二节——让圣经批判学成为历史学家，而非占卜者
Section III.—Sacred Criticism is the Doorkeeper of the Temple, not its God
第三节——圣经批判学是圣殿的守门人，而非圣殿的神
CHAPTER VII: CONCLUSION
第七章：结论
Section I.—Retrospect
第一节——回顾
Section II
第二节