I’ve looked at a few web sites that have a listing of dogmas from Ott, and I don’t see any that pertain to the nature of the Scriptures.
Here is what I have culled together from a set of documents (from 1870 to 1993). But apart from Dei Filius, I don’t think any of them are declared in an infallible manner:
The Old and New Testament are “written under the inspiration of the Holy Spirit” and “they have God as their author”. (Dei Filius, c. 2, n. 7)
Regarding what Scripture says about “the essential nature of the things of the visible universe”: “the Holy Ghost ‘who spoke by them, did not intend to teach men these things … things in no way profitable unto salvation’”. The Sacred Authors used “figurative language” or “terms which were commonly used at the time” in these cases. (Providentissimus Deus, 18)
“It is absolutely wrong and forbidden, either to narrow inspiration to certain parts only of Holy Scripture, or to admit that the sacred writer has erred.” All the books of the Bible “are written wholly and entirely, with all their parts, at the dictation of the Holy Ghost”. As for what they wrote: the Holy Spirit “so moved and impelled them to write … that the things which He ordered, and those only, they, first, rightly understood, then willed faithfully to write down, and finally expressed in apt words and with infallible truth”. St. Augustine said that “His members executed what their Head dictated” (De consensu Evangel. 1. I, c. 35), and St. Gregory the Great said “He wrote it Who dictated it for writing; He wrote it Who inspired its execution” (Praef. in Job, n. 2). (Providentissimus Deus, 20)
“For having begun by expounding minutely the principle that the inspired writer, in composing the sacred book, is the living and reasonable instrument of the Holy Spirit, they rightly observe that, impelled by the divine motion, [the inspired human author] so uses his faculties and powers”, so that exegetes might be able to determine “the peculiar character and circumstances of the sacred writer, the age in which he lived, the sources written or oral to which he had recourse, and the forms of expression he employed”. (Divino Afflante Spiritus, 33)
The comparison between the incarnation of the Word of God and the inscription of the Word of God is as follows: “For as the substantial Word of God became like to men in all things ‘except sin’ (Heb 4:15), so the words of God, expressed in human language, are made like to human speech in every respect, except error.” (Divino Afflante Spiritus, 37)
To correctly interpret Scripture, one must identify the “manner of expression or the literary mode adopted by the sacred writer”. (Divino Afflante Spiritus, 38)
“From the material available to them the Evangelists selected those items most suited to their specific purpose and to the condition of a particular audience. And they narrated these events in the manner most suited to satisfy their purpose and their audience’s condition.” (Sancta Mater Ecclesia, II, 3)
"Since the meaning of a statement depends, among other things, upon the context in which it is found, the Evangelists reported Christ’s deeds and words in varying Contexts, choosing whichever one would be of greatest help to the reader in trying to understand a particular utterance. Hence the exegete must try to ascertain what the Evangelist intended by reporting a certain saying or event in a particular manner or a particular context.
“The truth of the Gospel account is not compromised because the Evangelists report the Lord’s words and deeds in different order. Nor is it hurt because they report His words, not literally but in a variety of ways, while retaining the same meaning. As St. Augustine says: ‘It is quite probable that each Evangelist felt duty-bound to narrate his particular account in the order which God suggested to his memory. At least this would seem to hold true for those items in which order of treatment would not affect the authority or truth of the Gospel. After all, the Holy Spirit distributes His gifts to each as He chooses. Since these books were to be so authoritative, He undoubtedly guided and directed the sacred writers as they thought about the things which they were going to write down; but He probably allowed each writer to arrange his narrative as lie saw fit. Hence anyone who uses enough diligence, will be able to discover this order with the help of God.’” (Sancta Mater Ecclesia, II)