A Moment on the Scriptures: θεόπνευστος

What did Paul mean in 2 Timothy 3:16 when he said that the Scriptures were θεόπνευστος?

θεόπνευστος is an interesting Greek word that gets translated into English in some unique ways. And because of those unique translations, different aspects of the meaning of the word get highlighted and then, ultimately, understood better than others.

The word θεόπνευστος is a compound word made up of two common words: θεός (theos) and πνεῦμα (pneuma). The word θεός means “God”. And the word πνεῦμα carries with it several possible meanings. It can sometimes mean “spirit” in general or “Spirit” as in the Holy Spirit”. It can sometimes mean “wind”. And it can sometimes mean “breath”.

In the sense that Paul uses the word θεόπνευστος, the πνεῦμα part of the word is altered slightly from a noun to an adjective. It goes from πνεῦμα to πνευστος, which is easier to see when we begin to look at some English translations. 

In some English Bibles we find θεόπνευστος translated as “inspired by God”.

In others, we find θεόπνευστος translated as “God-breathed”.

I, however, have come to appreciate a slightly different translation. Still translating one Greek word, θεόπνευστος, but this time with the English “God-spirited”. In this translation, although it sounds awkward at first, it’s awkwardness helps us see what’s behind it. 

Any way you translate it (inspired by God, God-breathed, or God-spirited) the meaning remains: these human-written Scriptures are somehow brought about by God, through the Spirit.

Who said that?

In the Book of Hebrews, there comes an interesting section (Heb. 3:7-4:7) where the writer (or perhaps, preacher) references a section of the Psalms (Ps. 95:7-11) and attributes that section to three “people”. At first glance someone reading that section may be confused as to what’s going on here.

Shouldn’t the writer know who he’s talking about? Why does he keep changing who the author is?

After a bit of reflection, however, I think what we what begin to see is that the writer of the Letter to the Hebrews is not confused about the author of Psalm 95; on the contrary, he knows exactly who was talking back then.

The sections in particular from Hebrews are 3:7-8a; 4:3, 7. And they read as follows:

“So, as the Holy Spirit says: “Today, if you hear his voice, do not harden your hearts….’ ” (Heb. 3:7-8a)

“Now we who have believed enter that rest, just as God has said, ‘So I declared on oath in my anger, ‘They shall never enter my rest.’ ’ ” (Heb. 4:3a)

“This he did when a long time later he spoke through David, as in the passage already quoted: ‘Today, if you hear his voice, do not harden your hearts.’ ” (Heb. 4:7b)

As you can see from the bolded portions of the text, the writer of Hebrews—in the span of roughly two chapters—attributes Psalm 95 to the Holy Spirit, God, and David.

What’s going on here?

We ought not be thrown for a loop by the writer’s insistence of three voices here. This isn’t some sort of trickery or odd bit of orthodoxy; instead, this is how someone can (and ought to) view the ones speaking in the Old Testament (and the New Testament for that matter).

The psalmist—David—assuredly composed and wrote what we’ve come to know as Psalm 95. Those are his words, from his heart, based on his experience with God and the world. At the same time, it can be said that David was led to write by the Holy Spirit. What David wrote is what Spirit of God wanted him to write for the good God’s people as a part of Holy Scripture. And, sandwiched in the middle, this writing by David through the leading of the Holy Spirit, is ultimately a work of God. David wrote, what was then and now, the very words of God.

All this means that we—along with the writer of Hebrews—can look back at Psalm 95 and confidently say: this is the word of God, through the work of the Holy Spirit, from the heart, mind, and pen of David the psalmist.