Did some bible writers produce "accidental" scripture?

[Joseph Gill]

Moses very well understood his role as Yahweh's stenographer. The
prophets too knew they were hearing, and repeating, the direct Word of
God. But scripture seems to include some compositions that the authors
may not have recognized as scripture. Did Jeremiah consider the dictation of his personal anguish in several
sections of his books to be on a par with the Torah? Would David, whose
naked honesty about his anger and despair inhabits many of his psalms,
have described all his writing as God-breathed? What do we make of the
instances where Paul described in an epistle that he was then giving
his own opinion? Or what do we make of eipistolary writing in general,
with its greetings and salutations; would the author's intention be to
produce holy writ or simple correspondence? From the human
perspective, I wonder if we can call some of these works "accidental
scripture."

[Joseph Gill]

The Torah, the Prophets, and the Writings were sometimes dictations of what God told His human agents. But was David simply repeating what God told him to say when he penned what we know as psalm 58?

1 Do you indeed speak righteousness, silent ones? Do you judge blamelessly, you sons of men?
2 No, in your heart you plot injustice. You measure out the violence of your hands in the earth.
3 The wicked go astray from the womb. They are wayward as soon as they are born, speaking lies.
4 Their poison is like the poison of a snake; Like a deaf cobra that stops its ear,
5 Which doesn't listen to the voice of charmers, No matter how skillful the charmer may be.
6 Break their teeth, God, in their mouth. Break out the great teeth of the young lions, LORD.
7 Let them vanish as water that flows away. When they draw the bow, let their arrows be made blunt.
8 Let them be like a snail which melts and passes away, Like the stillborn child, who has not seen the sun.
9 Before your pots can feel the heat of the thorns, He will sweep away the green and the burning alike.
10 The righteous shall rejoice when he sees the vengeance. He shall wash his feet in the blood of the wicked;
11 So that men shall say, "Most assuredly there is a reward for the righteous. Most assuredly there is a God who judges the earth."

And consider one of my favorite prophets, Jeremiah. In the 20th chapter of his eponymous book he has one of his most evocative laments:

14 Cursed be the day in which I was born: don't let the day in which my mother bore me be blessed.
15 Cursed be the man who brought news to my father, saying, A man-child is born to you; making him very glad.
16 Let that man be as the cities which the LORD overthrew, and didn't repent: and let him hear a cry in the morning, and shouting at noontime;
17 because he didn't kill me from the womb; and so my mother would have been my grave, and her womb always great.
18 Why came I forth out of the womb to see labor and sorrow, that my days should be consumed with shame?

In these passages can the authors be only communicating what God commanded them to? Or to some greater extent is God allowing them to insert their human perspectives into Holy Writ? What implication does this have upon our appreciation of the divine inspiration of these passages?

[Joseph Gill]

The entire Tanakh did not come down from Mt. Sinai, written by the finger of God. Some books took long, slow routes to canonical inclusion. Whether Solomon's writing--Kohelet, the Song of Songs, and the Book of Proverbs--was inspired was still being debated centuries after his death. Some of the debate surrounding his work was whether he wrote with a sufficiently regenerate perspective. This is particularly the argument against Kohelet (Ecclesiastes), which reads as if Solomon was severely depressed when he penned it. If the tone was reflective of the author's actual state of mind, then Solomon was clearly not aware he was writing scripture; it is scripture purely by the superintendency of God.