RECOGNITION OF THE SACRED SCRIPTURES AS INSPIRED

The evidence is clear that all the Sacred Scriptures, as progressively added to the Bible canon, were consistently recognized by God’s servants, including Jesus and his apostles, as inspired. By “inspiration” is meant, not a mere heightening of the intellect and emotions to a higher degree of accomplishment or sensitivity (as is often said of secular artists or poets), but the production of writings that are inerrant and that have the same authority as if written by God himself. For this reason the prophets who contributed to the writing of the Hebrew Scriptures ceaselessly credited their messages to God, with the pronouncement, “This is what Jehovah has said,” doing so over three hundred times. (Isa. 37:33; Jer. 2:2; Nah. 1:12) Jesus and his apostles confidently quoted the Hebrew Scriptures as God’s own word spoken through the assigned writers, hence as certain of fulfillment and as the final authority in any controversy. (Matt. 4:4-10; 19:3-6; Luke 24:44-48; John 13:18; Acts 13:33-35; 1 Cor. 15:3, 4; 1 Pet. 1:16; 2:6-9) They contained “the sacred pronouncements of God.” (Rom. 3:1, 2; Heb. 5:12) After explaining in Hebrews 1:1 that God spoke to Israel through the prophets, Paul goes on to quote from several books of the Hebrew Scriptures, presenting the texts as though spoken personally by Jehovah God himself. (Heb. 1:5-13) Compare similar references to the holy spirit at Acts 1:16; 28:25; Hebrews 3:7; 10:15-17.

Showing his full faith in the inerrancy of the Sacred Writings, Jesus said that “the Scripture cannot be nullified” (John 10:34, 35), and that “sooner would heaven and earth pass away than for the smallest letter or one particle of a letter to pass away from the Law by any means and not all things take place.” (Matt. 5:18) He told the Sadducees that they were in error regarding the resurrection because “you know neither the Scriptures nor the power of God.” (Matt. 22:29-32; Mark 12:24) He was willing to submit to arrest and death itself because of knowing that this was in fulfillment of the written Word of God, the Sacred Scriptures.—Matt. 26:54; Mark 14:27, 49.

These statements, of course, apply to the pre-Christian Hebrew Scriptures. That the Christian Greek Scriptures were also both presented and accepted as inspired is also clear (1 Cor. 14:37; Gal. 1:8, 11, 12; 1 Thess. 2:13), the apostle Peter in one statement including Paul’s letters with the rest of the Scriptures.—2 Pet. 3:15, 16.

Thus the entire body of the Scriptures compose the unified and harmonious written Word of God. (Eph. 6:17) All parts share equal authority as to fullness of inspiration and freedom from error. As has been seen, the particular operation of God’s spirit in the various cases did not result in “degrees” of inspiration. For this reason the term “plenary,” meaning “full” or “fully constituted,” applies to all the Scriptures and not merely to certain portions thereof, as some scholars employ the term.

AUTHORITY OF MANUSCRIPT COPIES AND TRANSLATIONS

Absolute inerrancy is therefore to be attributed to the written Word of God. This is true of the original writings, none of which are known to exist today. The copies of those original writings and the translations made in many languages cannot lay claim to absolute accuracy. There is solid evidence and sound reason for believing, however, that the available manuscripts of the Sacred Scriptures do provide copies of the written Word of God in nearly exact form, the points in question having little bearing on the sense of the message conveyed. God’s own purpose in preparing the Sacred Scriptures, and the inspired declaration that “the saying of Jehovah endures forever,” give assurance that Jehovah God has preserved the internal integrity of the Scriptures through the centuries.—1 Pet. 1:25.

In a number of cases the writers of the Christian Greek Scriptures evidently made use of the Greek Septuagint translation when quoting from the Hebrew Scriptures. At times the rendering of the Septuagint, as quoted by them, differs somewhat from the reading of the Hebrew Scriptures as now known (most translations today being based on the Hebrew Masoretic text dating back to about the tenth century C.E.). As an example, Paul’s quotation of Psalm 40:6 contains the expression “but you prepared a body for me,” an expression found in the Septuagint. (Heb. 10:5, 6) The available Hebrew manuscripts of Psalm 40:6 have, in place of that expression, the words “these ears of mine you opened up.” Whether the original Hebrew text contained the phrase found in the Septuagint cannot be stated with certainty. Whatever the case, God’s spirit guided Paul in his quotation and therefore these words have divine authorization. This does not mean that the entire Septuagint translation is to be viewed as inspired; but those portions quoted by the inspired Christian writers did become an integral part of God’s Word.

In a few cases the quotations made by Paul and others differ from both the Hebrew and Greek texts as found in available manuscripts. The differences are minor, however, and upon examination are seen to be the result of paraphrasing, epitomizing, the use of synonymous terms or the addition of explanatory words or phrases. Genesis 2:7, for instance, says “the man came to be a living soul,” whereas Paul in quoting this portion said: “It is even so written: ‘The first man Adam became a living soul.’” (1 Cor 15:45) His addition of the words “first” and “Adam” served to emphasize the contrast he was making between Adam and Christ. The insertion was fully in accord with the facts recorded in the Scriptures and in no way perverted the sense or content of the text quoted. Those to whom Paul wrote had copies (or translations) of the Hebrew Scriptures older than those we have today and could investigate his quotations, in a way similar to that of the people of Beroea. (Acts 17:10, 11) The inclusion of these writings in the canon of the Sacred Scriptures by the Christian congregation of the first century gives evidence of their acceptance of such quotations as part of the inspired Word of God.—Compare also Zechariah 13:7 with Matthew 26:31.

“INSPIRED EXPRESSIONS”—TRUE AND FALSE

The Greek word pneuʹma (“spirit”) is used in a special manner in some apostolic writings. At 2 Thessalonians 2:2, for example, the apostle Paul urges his Thessalonian brothers not to get excited or shaken from their reason “either through an inspired expression [literally, “spirit”] or through a verbal message or through a letter as though from us, to the effect that the day of Jehovah is here.” It is clear that Paul uses the word pneuʹma (spirit) in connection with means of communication, such as the “verbal message” or “letter.” For this reason the Critical Doctrinal and Homiletical Commentary by Schaff-Lange says on this text: “By this the Apostle intends a spiritual suggestion, pretended prediction, utterance of a prophet . . . ” Vincent’s Word Studies in the New Testament (Vol. IV, p. 63) states: “By spirit—By prophetic utterances of individuals in Christian assemblies, claiming the authority of divine revelation.” Thus, while some translations simply render pneuʹma in this and similar cases as “spirit,” other translations read “message of the Spirit” (AT), “prediction” (JB), “inspiration” (D’Ostervald; Segond [French]), “inspired expression” (NW).

Paul’s words make it clear that there are true “inspired expressions” and false ones. He refers to both kinds at 1 Timothy 4:1 when saying that “the inspired utterance [from Jehovah’s holy spirit] says definitely that in later periods of time some will fall away from the faith, paying attention to misleading inspired utterances and teachings of demons,” This identifies the source of the false “inspired utterances” as the demons. This is supported by the vision given the apostle John in which he saw “three unclean inspired expressions,” froglike in appearance, proceeding from the mouths of the dragon, wild beast and false prophet, and which expressions he specifically states are “inspired by demons,” serving to gather earth’s kings to the war at Har–Magedon.—Rev. 16:13-16.

With good reason, then, John urged Christians to “test the inspired expressions to see whether they originate with God.” (1 John 4:1-3; compare Revelation 22:6.) He then went on to show that God’s true Inspired expressions were coming through the genuine Christian congregation, not through unchristian worldly sources. John’s statement was, of course, inspired by Jehovah God, but even aside from this, John’s letter had laid a solid foundation for making the straightforward statement: “He that gains the knowledge of God listens to us; he that does not originate with God does not listen to us. This is how we take note of the inspired expression of truth and the inspired expression of error.” (1 John 4:6) Far from being mere dogmatism, John had shown that he and other true Christians were manifesting the fruits of God’s spirit, primarily love, and were proving by their right conduct and truthful speech that they were indeed “walking in the light” in union with God.—1 John 1:5-7; 2:3-6, 9-11, 15-17, 29; 3:1, 2, 6, 9-18, 23, 24; contrast Titus 1:16.

INSTALLATION

The induction of the priesthood into office. Aaron and his sons were taken from the Kohathite family of the tribe of Levi to serve as the priesthood for Israel. (Ex. 6:16, 18, 20; 28:1) Their installation occupied seven days, apparently falling on Nisan 1-7, 1512 B.C.E., while Israel was encamped at the foot of Mount Sinai in Arabia. (Ex. 40:2, 12, 17) The tent of meeting had just been completed and set up on the first day of the month; the priestly family had been chosen by Jehovah, and now Moses, the brother of Aaron, as mediator of the Law covenant was commanded to perform the ceremony of their sanctification and installation. Instructions for the procedure are given in Exodus chapter 29 and the record of Moses’ carrying out the ceremony is in Leviticus chapter 8.

On this first day, with Jehovah’s presence represented by the pillar of cloud above the tabernacle (Ex. 40:33-38), Moses assembled all the sacrificial items, the bull and the two rams and the basket of unfermented cakes, the anointing oil and the priestly garments. As instructed, he called the congregation of Israel, which likely meant the older men as representatives of the entire congregation, to gather at the entrance of the tent of meeting, outside the curtain that surrounded the courtyard. Since they evidently could observe what took place in the courtyard, the gateway screen, twenty cubits (29 feet; 8.8 meters) wide, was probably removed.—Lev. 8:1-5; Ex. 27:16.

Moses washed Aaron and his sons Nadab, Abihu, Eleazar and Ithamar (or, commanded them to wash themselves) at the copper basin in the courtyard and put upon Aaron the glorious garments of the high priest. (Num. 3:2, 3) Now clothed in beautiful apparel, Aaron was invested with the garments representing the qualities and responsibilities of his office. Moses then anointed the tabernacle and all its furnishings and utensils and the altar of burnt offering as well as the basin and the utensils used in connection with them. This sanctified them, set them aside for the exclusive use and service of God, for which they would now be employed. Finally Moses anointed Aaron by pouring the oil upon his head.—Lev. 8:6-12; Ex. 30:22-33; Ps. 133:2.

BULL OF THE SIN OFFERING

Next, Moses clothed Aaron’s sons, after which he caused Aaron and his sons to lay their hands on the head of the bull of the sin offering, their action signifying their acknowledgment of the offering as being for them, the priestly house. After slaughtering the bull Moses put some of the blood on the altar and poured the rest out at the altar’s base, thus symbolizing cleansing from defilement brought due to the sinful nature of the priests when they officiated at the altar. The blood being put on the horns of the altar evidently signified that the power of the sacrificial arrangement lay in the shed blood of the sacrifice. (Heb. 9:22) The sprinkling of the altar was likewise required in connection with other offerings. (Lev. 1:5, 11; 3:2; 4:6; 16:18) Notice, however, that this being ‘ordination day’ for the priesthood and not the national atonement day for sins, the bull’s blood was not taken into the Most Holy. (See Leviticus 16:14.) As with other sin offerings, the fat upon the intestines, the appendage of the liver and the two kidneys with their fat were placed on the altar. (Lev. 4:8-10, 20, 26, 31) The rest of the bull, with its skin and dung, was taken outside the camp by one of the priests, to be burned.—Lev. 8:13-17.

SACRIFICIAL RAMS

Then Aaron and his sons laid hands on the ram of the burnt offering and it was slaughtered, some of its blood being sprinkled upon the altar. The ram was then cut into parts, washed and burned on the altar, but evidently not the dung and the skin. (Lev. 7:8) As this ram of the burnt offering was offered up completely, nothing being retained for consumption by any human, so these priests were completely sanctified to Jehovah’s holy, priestly service.—Lev. 8:18-21; compare Leviticus 1:3-9.

The other ram, the “ram of the installation,” after having the priests’ hands laid upon it, was slaughtered. Here the blood was used differently. Some of it was put on the right earlobe, right thumb and right big toe of Aaron and his sons; so the faculties represented by these body members were to be used fully in connection with the sacrificial feature of their ministry. The rest of the blood Moses sprinkled upon the altar.—Lev. 8:22-24.

The fat around the ram’s organs, before being offered in the usual way, was placed, along with one of each of the three kinds of unfermented cakes taken from the basket, on the right leg. All of this was now put upon the palms of Aaron and his sons and waved before Jehovah by Moses, who evidently put his hands under the priests’ hands to do so. This signified that their hands were ‘filled with power,’ that is, filled with sacrificial gifts and fully equipped and empowered for sacrificial duty. They were shown to be authorized, not only to offer the fat portions, on the altar, but also to receive the gifts provided for their sustenance as Jehovah’s abundant arrangement for his priesthood. The part of the ram waved, the right leg, usually went to the officiating priest as his portion. (Lev. 7:32-34; Num. 18:18) In this instance, it was all burned on the altar. Thus it was both presented (waved) before Jehovah and actually offered, acknowledging all of it as his bestowal upon the priesthood.—Lev. 8:25-28.

Moses, acting in a priestly capacity during the installation service, now received the breast from the installation ram as his own portion, after presenting it as a wave offering.—Lev. 8:29; see also Exodus 29:26-28.

Some of the ram’s blood with the anointing oil (apparently mixed) was spattered upon Aaron and his sons and their garments, to sanctify them. This also identified them with the sacrificial office, as directed by God’s spirit. There is no mention of Aaron’s sons being anointed by pouring oil over the head, as Aaron had been.—Lev. 8:30.

The portion of the ram’s flesh that had not been burned on the altar or given to Moses was now to be boiled and eaten at the entrance of the tent of meeting by Aaron and his sons, along with the cakes remaining in the basket. Any of this food left over was to be burned the next morning. This emphasized the cleanness, and also stressed the completeness, of their sanctification and service (because what was eaten was free from any putrefaction or staleness, and