Dictionaries :: Blood

Blood:

(1.) As food, prohibited in Gen 9:4, where the use of animal food is first allowed. Comp. Deu 12:23; Lev 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Act 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1Sa 14:32-34).

(2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the doorposts and lintels of the houses (Lev. 4:5-7; 16:14-19). At the giving of the law (Exd 24:8) the Exd 12; Lev 4:5-7; 16:14-19). At the giving of the law (Exd 24:8) the blood of the sacrifices was sprinkled on the people as well as on the altar, and thus the people were consecrated to God, or entered into covenant with him, hence the blood of the covenant (Mat 26:28; Hbr 9:19,20; 10:29; 13:20).

(3.) Human blood. The murderer was to be punished (Gen 9:5). The blood of the murdered "crieth for vengeance" (Gen 4:10). The "avenger of blood" was the nearest relative of the murdered, and he was required to avenge his death (Num 35:24,27). No satisfaction could be made for the guilt of murder (Num 35:31).

(4.) Blood used metaphorically to denote race (Act 17:26), and as a symbol of slaughter (Isa 34:3). To "wash the feet in blood" means to gain a great victory (Psa 58:10). Wine, from its red colour, is called "the blood of the grape" (Gen 49:11). Blood and water issued from our Saviour's side when it was pierced by the Roman soldier (Jhn 19:34). This has led pathologists to the conclusion that the proper cause of Christ's death was rupture of the heart. (Psa 69:20.)

Blood:

blud (dam, probably from ‘adham "to be red"; haima): Used in the Old Testament to designate the life principle in either animal or vegetable, as the blood of man or the juice of the grape (Le 17:11, et al.); in the New Testament for the blood of an animal, the atoning blood of Christ, and in both Old Testament and New Testament in a figurative sense for bloodshed or murder (Ge 37:26; Ho 4:2; Re 16:6).

1. Primitive Ideas:

Although the real function of the blood in the human system was not fully known until the fact of its circulation was established by William Harvey in 1615, nevertheless from the earliest times a singular mystery has been attached to it by all peoples. Blood rites, blood ceremonies and blood feuds are common among primitive tribes. It came to be recognized as the life principle long before it was scientifically proved to be. Naturally a feeling of fear, awe and reverence would be attached to the shedding of blood. With many uncivilized peoples scarification of the body until blood flows is practiced. Blood brotherhood or blood friendship is established by African tribes by the mutual shedding of blood and either drinking it or rubbing it on one another's bodies. Thus and by the inter-transfusion of blood by other means it was thought that a community of life and interest could be established.

2. Hebrew and Old Testament Customs:

Notwithstanding the ignorance and superstition surrounding this suggestively beautiful idea, it grew to have more than a merely human significance and application. For this crude practice of inter-transference of human blood there came to be a symbolic substitution of animal blood in sprinkling or anointing. The first reference in the Old Testament to blood (Ge 4:10) is figurative, but highly illustrative of the reverential fear manifested upon the shedding of blood and the first teaching regarding it.

The rite of circumcision is an Old Testament form of blood ceremony. Apart from the probable sanitary importance of the act is the deeper meaning in the establishment of a bond of friendship between the one upon whom the act is performed and Yahweh Himself. In order that Abraham might become "the friend of God" he was commanded that he should be circumcised as a token of the covenant between him and God (Ge 17:10-11; see CIRCUMCISION).

It is significant that the eating of blood was prohibited in earliest Bible times (Ge 9:4). The custom probably prevailed among heathen nations as a religious rite (compare Ps 16:4). This and its unhygienic influence together doubtless led to its becoming taboo. The same prohibition was made under the Mosaic code (Le 7:26; see SACRIFICE).

Blood was commanded to be used also for purification or for ceremonial cleansing (Le 14:5-7,51,52; Nu 19:4), provided, however, that it be taken from a clean animal (see PURIFICATION).

In all probability there is no trace of the superstitious use of blood in the Old Testament, unless perchance in 1Ki 22:38 (see BATHING); but everywhere it is vested with cleansing, expiatory, and reverently symbolic qualities.

3. New Testament Teachings:

As in the transition from ancient to Hebrew practice, so from the Old Testament to the New Testament we see an exaltation of the conception of blood and blood ceremonies. In Abraham's covenant his own blood had to be shed. Later an expiatory animal was to shed blood (Le 5:6; see ATONEMENT), but there must always be a shedding of blood. "Apart from shedding of blood there is no remission" (Heb 9:22). The exaltation and dignifying of this idea finds its highest development then in the vicarious shedding of blood by Christ Himself (1Jo 1:7). As in the Old Testament "blood" was also used to signify the juice of grapes, the most natural substitute for the drinking of blood would be the use of wine. Jesus takes advantage of this, and introduces the beautiful and significant custom (Mt 26:28) of drinking wine and eating bread as symbolic of the primitive intertransfusion of blood and flesh in a pledge of eternal friendship (compare Ex 24:6,7; Joh 6:53-56). This is the climactic observance of blood rites recorded in the Bible.

LITERATURE.

Trumbull, The Blood Covenant and The Threshold Covenant; Westermarck, The Origin and Development of the Moral Ideas; Robertson Smith, Lectures on the Religion of the Semites.

Written by Walter G. Clippinger

Blood: Is the Life

Gen 9:4; Lev 17:11, 14; 19:16; Deu 12:23; Mat 27:4, 24

Blood: Forbidden to Be Used as Food

Gen 9:4; Lev 3:17; 7:26, 27; 17:10-14; 19:26; Deu 12:16, 23; 15:23; Eze 33:25; Act 15:20, 29; 21:25

Blood: Plague Of

Exd 7:17-25; Psa 78:44; 105:29

Blood: Sacrificial

Without shedding of, no remission,

Hbr 9:22.

Sprinkled on altar and people,

Exd 24:6-8; Eze 43:18, 20.

Sprinkled on door posts,

Exd 12:7-23; Hbr 11:28.

OF SIN OFFERING:

Sprinkled seven times before the vail,

Lev 4:5, 6, 17;

on the horns of the altar of sweet incense, and at the bottom of the altar of burnt offering,

Exd 30:10; Lev 4:7, 18, 25, 30; 5:9; 9:9, 12.

Of the bullock of sin offering, put on the horns of the altar,

Exd 29:12; Lev 8:15;

poured at the bottom of the altar,

Exd 29:12; Lev 8:15.

See OFFERINGS.

OF TRESPASS OFFERING:

Sprinkled on the altar,

Lev 7:2.

See OFFERINGS.

OF BURNT OFFERING:

Sprinkled all around, and upon the altar,

Exd 29:16; Lev 1:5, 11, 15; 8:19; Deu 12:27.

See OFFERINGS.

Used for cleansing of leprosy,

Lev 14:6, 7, 17, 28, 51, 52

See OFFERINGS.

OF PEACE OFFERING:

Sprinkled about the altar,

Lev 3:2, 8, 13; 9:18.

Blood of the ram of consecration put on the tip of right ear, thumb, and big toe of, and sprinkled upon, Aaron and his sons,

Exd 29:2, 21; Lev 8:23, 24, 30.

See OFFERINGS.

OF ATONEMENT:

Sprinkled on the mercy seat,

Lev 16:14, 15, 18, 19, 27; 17:11.

See OFFERINGS.

BLOOD OF THE COVENANT:

Exd 24:5-8; Zec 9:11; Mat 26:28; Hbr 9:18, 19, 22; 10:29; 13:20.

See OFFERINGS.

Blood: Figurative

Of victories,

Psa 58:10;

of oppression and cruelty,

Hab 2:12;

of destruction,

Eze 35:6;

of guilt,

Lev 20:9; 2Sa 1:16; Eze 18:13;

of judgments,

Eze 16:38; Rev 16:6.

Blood: Of Sacrifices, Typical of the Atoning Blood of Christ

Hbr 9:6-28

Blood: Of Christ

Mat 26:28; Mar 14:24; Luk 22:20; Jhn 6:53-56; 19:34; Act 20:28; Rom 3:24, 25; 5:9; 1Cr 10:16; 11:25; Eph 1:7; 2:13, 16; Col 1:14, 20; Hbr 9:12-14; 10:19, 20, 29; 12:24; 13:12, 20; 1Pe 1:2, 18, 19; 1Jo 1:7; 5:6, 8; Rev 1:5, 6; 5:9; 7:14; 12:11

See ATONEMENT; JESUS, MISSION OF, SUFFERINGS OF.

Blood: The Life of Animals

Gen 9:4; Lev 17:11,14

Blood: Fluid

Deu 12:16

Blood: Red

2Ki 3:22; Joe 2:31

Blood: Of All Men the Same

Act 17:26

Blood: Eating Of, Forbidden To

Man after the flood

Gen 9:4

The Israelites under the law

Lev 3:17; 17:10,12

The early Christians

Act 15:20,29

Blood: The Jews Often Guilty of Eating

1Sa 14:32,33; Eze 33:25

Blood: Of animals slain for good to be poured on the earth and

Lev 17:13; Deu 12:16,24

Blood: Birds of Prey Delight In

Job 39:30

Blood: Beasts of Prey Delight In

Num 23:24; Psa 68:23

Blood: Shedding of Human

Forbidden

Gen 9:5

Hateful to God

Pro 6:16,17

Defiling to the land

Psa 106:38

Defiling to the person

Isa 59:3

Jews often guilty of

Jer 22:17; Eze 22:4

Always punished

Gen 9:6

Mode of clearing those accused of

Deu 21:1-9

Blood: The Price Of, Not to Be Consecrated

Mat 27:6

Blood: Of Legal Sacrifices

For atonement

Exd 30:10; Lev 17:11

For purification

Hbr 9:13,19-22

How disposed of

Exd 29:12; Lev 4:7

Not offered with leaven

Exd 23:18; 34:25

Ineffectual to remove sin

Hbr 10:4

Blood: Idolaters Made Drink-Offerings Of

Psa 16:4

Blood: Water Turned Into, as a Sign

Exd 4:30

Blood: Waters of Egypt Turned Into, as a Judgment

Exd 7:17-21

Blood: Illustrative

(Washing the feet in,) of victories

Psa 58:10; 68:23

(Building with,) of oppression and cruelty

Hab 2:12

(Preparing to,) of ripening for destruction

Eze 35:6

(On one's own head,) of guilt

Lev 20:9; 2Sa 1:16; Eze 18:13

(Given to drink,) of severe judgments

Eze 16:38; Rev 16:6

Blood:

(hence Eng., prefix haem--,), besides its natural meaning, stands,

(a) in conjunction with sarx, "flesh," "flesh and blood," Mat 16:17; 1Cr 15:50; Gal 1:16; the original has the opposite order, blood and flesh, in Eph 6:12; Hbr 2:14; this phrase signifies, by synecdoche, "man, human beings." It stresses the limitations of humanity; the two are essential elements in man's physical being; "the life of the flesh is in the blood," Lev 17:11;

(b) for human generation, Jhn 1:13;

(c) for "blood" shed by violence, e.g., Mat 23:35; Rev 17:6;

(d) for the "blood" of sacrificial victims, e.g., Hbr 9:7; of the "blood" of Christ, which betokens His death by the shedding of His "blood" in expiatory sacrifice; to drink His "blood" is to appropriate the saving effects of His expiatory death, Jhn 6:53. As "the life of the flesh is in the blood," Lev 17:11, and was forfeited by sin, life eternal can be imparted only by the expiation made, in the giving up of the life by the sinless Savior.

Blood:

denotes "shedding of blood," Hbr 9:22 (haima, "blood," ekchuno, "to pour out, shed").

Blood:

from haima, "blood," rheo, "to flow" (Eng., "hemorrhage"), signifies "to suffer from a flow of blood," Mat 9:20.

Notes:

(1) In Mar 5:25; Luk 8:43, different constructions are used, the translations respectively being "having a flowing of blood" and "being in (i.e., with) a flowing of blood."

(2) In Act 17:26 (RV, "of one;" AV, "of one blood"), the most authentic mss. do not contain the noun haima, "blood." So with the phrase "through His blood," in Col 1:14.

(3) For "bloody flux" in Act 28:8, AV, see DYSENTERY (RV).

Blood:

To blood is ascribed in Scripture the mysterious sacredness which belongs to life, and God reserved it to himself when allowing man the dominion over and the use of the lower animals for food. Thus reserved, it acquires a double power:

(1.) that of sacrificial atonement; and

(2.) that of becoming a curse when wantonly shed, unless duly expiated (Genesis 9:4; Leviticus 7:26; 17:11-13).