“Modern notions of inspiration often evoke images of writers, artists, and musicians who experience moments when their creative powers are at their zenith…. Modern concepts of inspiration, however, are sometimes anachronistically applied to ancient texts.”
“The concept of biblical inspiration is classically captured in 2 Timothy 3:16: all scripture is inspired by God (theopneustos) and is useful for teaching, for reproduction, for corrections and for training in righteousness, so that everyone who belongs to God may be proficient, equipped for every good work.’”
But what does “inspired by God” mean, what did it entail, and how did our ancestors understand it?
“Inspired by God is one translation of the Greek word theopneustos which is a compound word that uses theos (god) and pneuma (breath or spirit). The word is variously translated as inspired by God or god-breathed.”
“Ancient writings offer descriptions of inspiration which allow insight into the many ways it was understood.”
“The Hebrew Bible does not us a specific word for inspiration, but instances of prophecy are later associated with it. Prophets are described as having an encounter with the spirit (ruah) which enables them to speak words of God.”
The article cites and proves a number of citations and examples that are not included in this summary.
“The Hebrew word for spirit (ruah) can also mean breath and indicates that which enters the human to incite prophecy. One who speaks by the spirit speaks the words of God.”
Inspiration in the Hebrew Bible is said to have similarities to Greek concepts of inspiration documented by Hesiod (750 to 650 BC), Plato (428 to 347 BC) and Phlo (20 BC to AD 50).
Including and excerpt Of one of Hesiod’s writings the article notes “Hesiod’s description of inspiration connects the human to the divine. The daughters of Zeus (Muses) inspire him by breathing a divine voice into him, which enables him to sing about the future and past. The Muses’ act of breathing into (empneo) can also mean inspire and the voiding voice (aude thespis) can be translated as a word from god, which indicates the divine nature of his speech.”
“According to the Greek Philosopher Plato, inspiration took place when humans were possessed by a divine entity, had a divine word breathed into them, and entered a frenzied state.”
“For Plato, the process of inspiration first involves the poet being possessed and inspired by a divine being. The inspiration is a divine filling (entheos) and a frenzied state. The Greed word for frenzy is mania, which is where the modern word maniac comes from (but often with a negative connotation). Plato explains how the poet’s mania is like what the
Bacchus undergoes. The Bacchi, initiates of the cult of Dionysius (god of wine and ecstasy), were known for shouting during their manic state.”
“The most significant part of mania was that the Bacchus and poet were out of their minds. In this state, the poet is possessed by the divine and thereby able to create inspired works that are superior to those composed using their own faculties.”
While the ancients describe this as being out of their mind I prefer to conceptualize this as the inspired one is so 1) in tune (on the right frequency) with the divine, and 2) has removed enough resistors to the divine (removed the mind) that 3) the divine message is able to be clearly received. Divine is from ancient word roots meaning “to shine”, that is, light.
“Inspiration in Hesiod and Plato is also similar to prophesy. for the combined descriptions of Plato and Hesiod, the writer is possessed, inspired, and in a state of mania. Each of these has a corollary in biblical literature.” He then presents several examples.
“Hesiod’s depiction of a divine voice b ring breathed into the poet is close to how prophets … have a word put into their mouths….The poet and the prophet are given a message to proclaim by a divine agent…. The inspiration or filling of the poet with the divine is comparable to the spirit of God coming upon someone to induce prophecy.”
“The Jewish philosopher Philo of Alexandria merges the Hebrew and Greek conceptions of inspiration with more precision in [his works] He recounts how Moses was inspired … He is inspired by God (entheos) and is breathed on by the spirit; he then speaks divine words and begins to prophesy…(thespizo) evokes Hesiod’s description of breathing a divine voice into the poet.”
“Philo also explains how prophets,…enter a trance (extasis), are filled with the divine (entheos), are posed, and then experience a state of mania. … He adds that the prophet’s mind (nous) leaves as the divine spirit (theios pneuma) enters and controls his vocal cords and mouth. The divine spirit (theios pneuma) entering the prophet is the closest to theopneustos in 2 Timothy 3:16“
In modern words we might describe this process as: 1) your self is “in tune” and able to receive spiritual messages, 2) your self perceives the reception of spiritual messages, 3) your self removes the resistance of your mind to receiving those messages, 4) the spiritual message is received and action results, 5) the mind is allowed to “reinsert” its resistors in order to better cope with reality as it knows it.
The more easily, and perhaps more frequently, we are able to “remove our resistors” the more easily, and perhaps more frequently, we are able to receive spiritual messages.