Chapter Two
2. Revelation, Inspiration, and Illumination of the Bible
Objectives of the Study
At the end of this chapter, students will be able to:
To define the word revelation.
To elaborate on the two differences between general and specific revelation.
To define the word inspiration, its theories, and illumination
To demonstrate the major distinction between Inspiration, Revelation, and Illumination.
2.1. What is the Term Revelation (አስተርእዮ)?
2.1.1. Revelation is defined as God making known (or revealing) to man who He is, what He is
like, and what His truth is.
Revelation can be either general or specific.
God reveals Himself through His actions and His Word.
A. General revelation is defined as God revealing Himself in nature, the human conscience,
and in His sovereign control of the world. The doctrine of revelation has well-recognized
divisions, including general revelation. This is termed "general" in that it is available to
all men (Romans 1:19-21 and John 1:9). It is sometimes designated "natural revelation"
because its source is in "nature," including man himself, who is made in the image of
God. While the doctrine of general revelation is grounded in the teaching of the Old
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Testament (Genesis 1 and 2, Psalm 19:1, etc.; [Link]
journal/02-1_12.pdf).
We know that Hebrews 1:1 says that He spoke long ago in various portions and various ways
to our ancestors through the prophets.
Creation and natures reveals God. (Psalm 19:1-2)
Through angels (Dan. 9:21-27; Luke 2:8-14; etc.)
Through a loud voice (Gen. 3:9-19; Ex. 3:14)
Through dreams (Gen. 28:12; Matt. 1:20; Matt. 2:12) (https:/2014/05/21/revelation-
inspiration-illumination-word-of-god-the-bible/).
B. Specific revelation is defined as God revealing Himself in Jesus Christ and the Scripture.
(Hebrews 1:1-2) –“In these last days, He spoke to us in a Son….
God revealed Himself through the acts and the words of Jesus. (John 10:32-38)
There is a relationship between the living Word of God (Jesus) and the written Word of
God (the Bible). (John 5:39; [Link]).
The Church Fathers on Christ as the Fulfillment
St. Athanasius in On the Incarnation explains that Christ is the fulfillment of Old
Testament prophecies, the Word made flesh (John 1:14).
St. Cyril of Alexandria teaches that Jesus is the new Moses, leading His people to
salvation not through the Law, but through grace (John 1:17).
St. Justin Martyr in Dialogue with Trypho argues that the suffering servant in Isaiah 53
clearly refers to Jesus.
አስተርእዮ፡-እንግዱህ እስትንፋሰ እግዚአብሔር /ኢንስፓይሬሽን/ ቅደሳን ሰዎች ቃለን
እንዱጽፉና እንዱናገሩ እግዚአብሔር አእምሮአቸውን ያነሣሣበት ተግባር ሲሆን ይኸው ተግባር
የሚፈጸመው በአስተርእዮ ነበር፡፡
አስተርእዮ ሰዎች ከፊትም ከኋሊም ሉያውቁት የማይችለትን ነገር እግዚአብሔር ያስታወቀበት
መንገድ ነው፡፡ ሙሴ ስሇ ሰማይና ምድር ተፈጥሮ ስሇ ሰው ውድቀትም የሚያውቀው ነገር
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አሌነበረም /ዘፍ ም 1÷4/ ነገር ግን እግዚአብሔር በሌዩ አስተርእዮ /መገሇጥ/ እንዱያውቅ
አዯረገው/ ዘፀአት 24÷12-18/
እነሆ እግዚአብሔር ሇሰው ሌጆች ያቀዯውን መሌእክት የያዘው መጽሐፍ ቅደስ ስሇተካተተ
መጽሐፍ ቅደስን ሇጻፉ ሰዎች የተሰጠው እስትንፋሰ እግዚአብሔርም ሆነ አስተርእዮ ዛሬ
አይጠበቅም /ዘዲግም 4÷2፣ ምሳ 3ዏ ÷2፣ ራእይ 22 ÷18-19/፡፡ እንዱህ ስሇተባሇም መጽሐፍ
ቅደስን በተመሇከተ ነው እንጂ እግዚአብሔር ሇወዲጆቹ አስተርእዮ አያዯርግም ማሇት አይዯሇም
(አጭር የብለይ ኪዲን ጥናት/መጋቤ ብለይ ሰይፈ ዩሐንስ 1994 ዓ.ም)።
2.1.2. Inspiration (እስትንፋሰ እግዚአብሔር)
This question is best answered by Scripture itself. It defines its terms best. In 2 Tim. 3:12, we
read as follows:
"All Scripture is given by inspiration of God."
Holy Scriptures are written with the inspiration of the Spirit of God or the breath of God. They
are also described as Holy Books containing the word of God (Fiteha Negest 1988:Art.2).
Illustration that Holy Books are the breath of God or are written by the inspiration of the spirit of
God; the apostle St. Paul states in 2 Tim. 3:17 “ all Scripture is God-breathed and is useful for
teaching, rebuking, correcting and training in righteousness.” Saint Cyril of Alexandria also
wrote that “Holy Books are the breath of God” (Faith of Fathers 78:27).
The word "Scripture" in the above passage is another name for the book that we today call the
Bible. What the above verse tells us is that the entire Bible (“all Scripture”) was given by the
inspiration of God. The phrase "by inspiration of God" is one word in the Greek text, the word
"theopneustos". This word is composed of the word "theos," which means God, and the word
"pneustos," which means breathed. Therefore, when the Bible says that it is "theopneustos," what
it means is that it is "God-breathed", it is God‟s conception, God‟s idea, God‟s inspiration.
Hence, all that is written in the Scriptures is the absolute truth. Nothing can be added or deducted
from it. It can neither be modified nor changed. It was written by Holy men guided by the spirit
of God.
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The Bible again gives us the answer. So, 2 Peter 1:20-21 tells us: "Knowing this first, that no
prophecy of the Scripture is of any private interpretation, for the prophecy never came by the
will of man, but holy men of God spoke as they were moved by the Holy Spirit." Thus, what 2
Peter tells us is that no part of the Bible (“no prophecy of the Scripture”), came by the will of
man. The answer is in the latter part of verse 21, where we are told that the prophecy of the
Scripture, i.e., the Bible, was written by holy men of God who spoke as they were moved by the
Holy Spirit ([Link]
The statements of the Scriptures regarding Inspiration may be summed up as follows: Holy men
of God, qualified by the infusion of the breath of God, wrote in obedience to the divine
command, and were kept from all error, whether they revealed truths previously unknown or
recorded truths already familiar. In this sense, "All Scripture is given by inspiration of God," the
Bible is indeed and in truth the very Word of God, and the books of the Bible are of divine origin
and authority (William 1902:52).
እስትንፋሰ እግዚአብሔር (ኢንስፓይሬሽን)፡- እግዚአብሔር በቅደሳን ሰዎች በኩሌ ቃለን
ሇሰዎች ያስተሊሇፈበት መንገድ እስትንፋሰ እግዚአብሔር (ኢንስፓይሬሽን) ይባሊሌ፡፡
ስረዩ/ተርሙ/ ቅደሳት መጻሕፍት በመንፈሰ እግዚአብሔር መጸፋቸውን የሚያመሇክት ነው፡፡
በመንፈሰ እግዚአብሔር ተጻፉ ሲባሌም እግዚአብሔር መንፈስ ቅደስ ጸሓፊዎችን እየመራና
አእምሮአቸውን እያንቀሳቀሰ እንዱጽፉ የፈሇገውን በትክክሌ አስጻፈ ማሇት ነው፡፡ /2 ጴጥ 1
÷19-21 ፣ ማር 12÷ 32፣ 2 ጢሞ 3 ÷12-17/፡፡
በዚህ መሠረት መጽሐፍ ቅደስ ሰዎች ከራሳቸው ሃሳብ አመንጭተው የተናገሩትና የጻፉት
ሳይሆን መንፈስ ቅደስ በቅደሳን ሰዎች አእምሮና አንዯበት ውስጥ ያኖረው ከዚያም በእርሱ
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ትእዛዝ የተናገሩትና የጻፉት ነው፡፡ /ዘፀ 4÷12፣ 34÷27፣ ኢሳ 51÷12፣ ኤር 1÷9-1ዏ፣
32÷2፣ ዘካ 7÷12፣ ኢዮብ 32÷8፣ ዕብ 1÷1/፡፡
የመንፈስ ቅደስ አነሣሽነትና መሪነት እንዲሇ ሆኖ ጸሐፍቱ ቅደሳን ሰዎች የራሳቸው የሆነ
ድርሻ እንዲሊቸው መገንዘብ ይገባሌ፡፡ ጸሐፍቱ በራሳቸው ቋንቋ በራሳቸው ቃሊትና የአጻጻፍ
ስሌት በራሳቸው ባህሌና ሥርዏት ምሳላና የአነጋገር ዘይቤ የመጠቀም ድርሻ አሊቸው፤ ከዚህ
በስተቀር እንዱናገሩና እንዱጽፉ ከታዘዙት ውጭ ጸሐፍቱ አይጽፉም፤ አይናገሩምም ነበር (ኤር
1÷7 ፣ ሕዝ 2 ÷7-8፣ አሞጽ 3÷7) ከታዘዙትም ውጭ አንዲች ነገር ቢያዯርጉ ወዱያውኑ
ቅጣት ይዯርስባቸው ነበር (1 ነገሥ 13÷22)፡፡
[Link]. Theories of Inspiration
„Theory is a statement of leading idea for explaining reality‟
Following are some of the views of Inspiration held at the present day.
[Link]. [Link] Inspiration
This theory identifies Inspiration with genius of a high order. It denies that there is anything
supernatural, mysterious, or peculiar in the mode of the Spirit's operation in and upon the
Scripture writers. It claims that they were no more inspired than were Milton, Shakespeare, and
Confucius.
We reject such a theory. For if such be the character of the Inspiration possessed by the Scripture
writers, there is nothing to assure us that they were not liable to make the same errors, to teach
the same false views of life, to give expression to the same uncertainties concerning the past, the
present and the future as did these shining lights of mere human genius. When David said, "The
Spirit of the Lord spake by me, and His word was in my tongue,"
[Link].2. Mechanical, or Dynamic Inspiration
This theory ignores the human instrumentality in the writing of the Scriptures altogether, and
claims that the writers were passive instruments, mere machines, just as insensible to what they
were accomplishing as is the string of the harp or lyre to the play of the musician (William
1902:22).
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2.1.3. Illumination: is defined as an ability which is given to the person who has believed Lord
Jesus Christ as their Lord and Savior, is born again, that gives them the ability to understand
spiritual truth.
Insights:
It is part of the Holy Spirit‟s ministry in the life of the believer. (John 12:13)
The more we meditate and obey God‟s Word, the more we will understand it (Psalm
119:130; 104).
It is like shining a light on the meaning of the Bible.( 1 Corinthians 2:14-15; B1-
[Link])
ክሥተት፡- እግዚአብሔር መንፈስ ቅደስ ቃለን ሇሚያጠኑ ሁለ ማስተዋሌን የሚሰጥበት
መንገድ ክስተት ይባሊሌ፡፡ ክስተት ከተጻፈው ውጭ ላሊ አዱስ ነገር ሇማወቅ ሳይሆን
በእስትንፋሰ እግዚአብሔር በሌዩ አስተርእዮ የተሰጠውን ቃሌ ትርጓሜ ሇማስተዋሌ የሚያስችሌ
በመሆኑ ምንጊዜም የማያቋርጥ ነው፡፡/ መዝ. 118÷18፤ ለቃ.24÷27/፡፡
2.2. The Concept of Scripture in Orthodox Theology
The Orthodox Church holds a holistic understanding of Scripture, seeing it as part of a living
tradition preserved by the Church under the guidance of the Holy Spirit. Unlike some
Protestant traditions that emphasize sola scriptura (Scripture alone), the Orthodox Church
teaches that Scripture is inseparably linked with Sacred Tradition and the life of the Church.
The rejection of Hebrews by some Protestant traditions was based on human doubt and
misunderstanding, not divine revelation. The Orthodox Church rightly upholds the Hebrews as
part of Holy Scripture, in agreement with the historic Christian faith passed down from the
apostles.
The formation, preservation, and interpretation of Scripture are guided by the Holy Spirit,
ensuring that the faithful remain within the true apostolic teachings.
This lesson will explore the Orthodox perspective on:
The relationship between Scripture, Tradition, and the Church
The role of the Holy Spirit in the inspiration of Scripture
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2.2.1. The Relationship between Scripture, Tradition, and the Church
A. Scripture as Part of Holy Tradition
In Orthodox theology, Scripture is not a separate or independent authority but a product of Holy
Tradition. The same Holy Spirit that inspired the writing of the Bible is the one who preserves
and interprets it within the Church (2 Peter 1:21).
Biblical Support for Tradition and Scripture Together
2 Thessalonians 2:15 – “So then, brethren, stand firm and hold to the traditions which
you were taught, whether by word or by letter from us.”
1 Corinthians 11:2 – “I praise you for remembering me in everything and for holding to
the traditions just as I passed them on to you.”
The Bible itself was formed within the Church‟s Holy Tradition, as the Church, guided by the
Holy Spirit, determined which books were divinely inspired. The Orthodox Church teaches that
the Bible cannot be understood correctly apart from the Holy Tradition in which it was
formed.
B. Teachings of the Church Fathers
Clement of Rome (1st century): "Look carefully into the Scriptures, which are the true utterances
of the Holy Spirit." (First Epistle to the Corinthians, XIII, XLV)
Irenaeus (Against Heresies, III.4.1): "Since therefore we have such proofs, it is not
necessary to seek the truth among others which it is easy to obtain from the Church; since
the apostles, like a rich man [depositing his money] in a bank, lodged in her hands most
copiously all things about the truth: so that every man, whosoever will, can draw from
her the water of life."
Thus, Scripture must be interpreted through the lens of the Church, which has preserved its
true meaning from the time of the apostles.
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[Link] Role of the Church in Preserving and Interpreting Scripture
The Orthodox Church does not rely on private interpretation of Scripture, as seen in some
Protestant traditions, but sees the Church as the proper guardian and interpreter of the Bible.
1 Timothy 3:15 – “The Church of the living God, the pillar and foundation of the truth.”
Key Points:
The Church compiled the Bible (e.g., through councils like Carthage (397 AD) and
Hippo (393 AD)).
The Church interprets the Bible correctly through the guidance of the Holy Spirit.
The Church preserves the unity of faith, ensuring that Scripture is not misinterpreted or
distorted.
St. Athanasius (4th century): "God hath revealed them to us by His Holy Spirit; for the
Spirit searcheth all things, even the deep things of God." (Festal Letter 39:5-2)”
This perspective ensures that Scripture is not misused or twisted and remains faithful to
apostolic Christianity.
2.2.2. The Role of the Holy Spirit in the Inspiration of Scripture
The Holy Spirit as the Divine Author of Scripture
The Orthodox Church teaches that Scripture is inspired by the Holy Spirit. This means that while
human authors physically wrote the texts, their words were guided by God.
2 Timothy 3:12 – “All Scripture is God-breathed and is useful for teaching, rebuking,
correcting, and training in righteousness.”
This divine inspiration does not mean that God dictated every word mechanically. Instead, He
worked through the authors, using their unique styles and personalities while ensuring that His
message was faithfully conveyed.
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Teachings of the Church Fathers
Ignatius of Antioch (1st–2nd century): "The Holy Spirit does not speak His things but
those of Christ... He shall glorify Me, for He receives of Mine." (Epistle to the Ephesians,
Chapter IX).
Cyril of Jerusalem (4th century): "For concerning the divine and sacred mysteries of the
faith, we ought not to deliver even the most casual remark without the Holy Scriptures."
(Catechetical Lectures 4:17)
2.3. The Holy Spirit and the Correct Interpretation of Scripture
Because the Holy Spirit inspired Scripture, He also illuminates believers so they can understand
it correctly. Reading Scripture without the Holy Spirit leads to misinterpretation and heresy.
John 14:22 – “The Helper, the Holy Spirit, whom the Father will send in My name, He
will teach you all things and bring to your remembrance all that I have said to you.”
1 Corinthians 2:13-14 – “We speak, not in words taught by human wisdom, but in those
taught by the Spirit, explaining spiritual realities with Spirit-taught words.”
Teachings of the Church Fathers
Irenaeus of Lyon (2nd century): "We have known the method of our salvation by no other
means than those by whom the gospel came to us; which gospel they truly preached; but
afterward, by the will of God, they delivered to us in the Scriptures, to be for the future the
foundation and pillar of our faith." (Against Heresies, Book III, Chapter 1).
Cyprian of Carthage (3rd century): "Let nothing be innovated, says he, nothing maintained, except
what has been handed down. Whence is that tradition? Does it descend from the authority of the Lord
and the Gospel, or does it come from the commands and epistles of the apostles?"
(Epistle 74).
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Thus, Orthodox believers do not read the Bible in isolation but seek the guidance of the
Church and the Holy Spirit for a proper understanding.
Scripture is part of Holy Tradition and cannot be understood apart from the Church.
The Church preserves and interprets Scripture under the guidance of the Holy Spirit.
The Holy Spirit inspired the Bible and continues to illuminate its meaning for believers.
This Orthodox approach ensures that the Bible is not misused and that its teachings remain
faithful to apostolic Christianity.
Self-Evaluation Questions
1. What is the Orthodox Christian understanding of revelation?
2. How do inspiration and illumination work together in the interpretation of Scripture?
3. What is the relationship between Holy Scripture and Holy Tradition?
4. How does the Holy Spirit guide the correct interpretation of the Bible?
5. How can I apply the teachings of Scripture more effectively in my spiritual life?
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