This treatment of the passage appears to be very satisfactory, so far as the second of these two points are concerned. Certainty is not attainable in either. Yet, as regards the second, the probabilities are greatly in favour of the Apostle's meaning that "inspired scripture is also profitable," rather than "scripture is inspired and profitable." But, with regard to the first point, it may be doubted whether the balance is so decidedly against the translation "all scripture" as to warrant its exclusion. No doubt the absence of the article in the Greek (πᾶσα γραφή, and not πᾶσα ἡ γραφή) is against the old rendering; but it is by no means conclusive, as other instances both in the New Testament and in classical Greek prove.[95] Nevertheless, there is the further fact that in the New Testament "the scripture" generally means a particular passage of Scripture (Mark xii. 10; Luke iv. 21; John xix. 24, 28, 36, 37; Acts viii. 32, 35). When Scripture as a whole is meant, the word, is commonly used in the plural, "the scriptures" (Matt. xxi. 42; Mark xii. 24; John v. 39). In the passage before us the meaning is not seriously affected by the change. It matters little whether we say "the whole of scripture," or "every passage of scripture." "Every scripture inspired by God is also profitable for teaching, for reproof, for correction, for discipline (παιδεία) which is in righteousness:" _i.e._, is of use both for doctrinal and for practical purposes, for informing both faith and conduct. It is because it is "inspired by God," because God's Spirit breathes through the whole of it, making every passage of it to be a portion of a living whole, that Scripture possesses this unique utility. And if the Apostle can say this of the Old Testament, much more may we affirm it of the New Testament. From the two together, everything that a Christian ought to believe, everything that a Christian ought to do, may be learned. But while this declaration of the Apostle assures us that there is no passage in Holy Writ, which, when properly handled, does not yield Divine instruction for the guidance of our minds, and hearts, and wills, yet it gives no encouragement to hard and fast theories as to the _manner_ in which the Spirit of God operated upon the authors of the sacred writings. Inspiration is no mechanical process. It is altogether misleading to speak of it as Divine _dictation_, which would reduce inspired writers to mere machines. There are certain things which it clearly does _not_ do.