This paper explores the peculiar function of the adjective θεόπνευστος in the formation of the Pauline corpus. The notion of divine inspiration in 2 Tim 3:16 refers to the Scriptures themselves, in contrast to the custom in other sources that focus on the inspiration of authors who lend authority to the texts they write (Mos. 2,290–291; 2 Pet 3:18–21). While most commentators note the uniqueness of θεόπνευστος in the New Testament, they overlook its coincidence with a new way of characterizing scriptural inspiration. The concept of inspiration is usually considered a locus classicus in 2 Timothy, all the more so in the eschatological context of 2 Tim 3. However, it is no longer the inspiration of the author that ensures the quality of the text. Instead, it is the divine inspiration of the text that serves to equip someone, the “person of God” (2 Tim 3:17; τοῦ θεοῦ ἄνθρωπος). How does one explain this shift? To answer this question, this paper will first show that ancient conceptions of inspiration generally emphasize the way in which exceptional people are divinely inspired. Second, it will present the other occurrences of θεόπνευστος (Sib. Or. 5,308,406; Ps.-Phoc. 129; T. Ab. A. 20:11), which show that, with the exception of the Pseudo-Phocylides occurrence, the term may be closely related to the change from authors to texts described in 2 Timothy. Third, it will conclude that the author uses a new word - θεόπνευστος - to deal with the appearance of a collection of Pauline letters whose status as normative writings becomes more significant than that of Paul himself.