 The discussion about propositional revelation in the Bible or other sacred documents raises questions about God’s causal role in the production of the text. A common view is that the Bible (or the Qur’an) acquires its status as revelation and/or as being “authored” by God as a result of its being inspired by God. According to a common understanding, inspiration is a special divine influence on the writers of the biblical books. (Not all theologians accept this view of biblical inspiration, however, see, e.g., Trembath 1987: 5, 109–118; Burtchaell 1969: Ch. 5.) The divine influence could conceivably take different forms (Davies 2009: 41–44; Burtchaell 1969). According to theories of “verbal inspiration”, God provides a quite detailed guidance by controlling the authors’ choice of words. This theory does not necessarily entail divine “dictation”, however; dictation theories are best conceived as a subspecies of verbal inspiration. “Content theories” also come in different forms. Some involve a detailed divine guidance on the level of statements or propositions, while other versions portray inspiration as limited to the main ideas of the text. It is also possible to posit different degrees and modes of inspiration in different parts of the Bible (O’Collins 2016a: 160–161). Another, rather recent theory suggests that God, through his “middle-knowledge”, could providentially have controlled the human authors of the Bible without taking away their freedom (Craig 1999). Lastly, the theory of “social inspiration” (sometimes “ecclesial inspiration”) tries to account for the fact that the biblical books have a complex history of origin which involves, besides authors and redactors, processes of oral transmission in liturgical and other social contexts (Benoit 1965: 24–26; Barr 1983: 27; Farkasfalvy 2010: 211). Presumably, if God is to control the outcome of such a process, he must influence social groups over extended periods of time.