Blood [nave]
BLOODIs the life, Gen. 9:4; Lev. 17:11, 14; 19:16; Deut. 12:23; Matt. 27:4, 24.
Forbidden to be used as food, Gen. 9:4; Lev. 3:17; 7:26, 27; 17:10-14; 19:26; Deut. 12:16, 23; 15:23; Ezek. 33:25; Acts 15:20, 29; 21:25.
Plague of, Ex. 7:17-25; Psa. 78:44; 105:29.
Sacrificial
Without shedding of, no remission, Heb. 9:22.
Sprinkled on altar and people, Ex. 24:6-8; Ezek. 43:18, 20.
Sprinkled on door posts, Ex. 12:7-23; Heb. 11:28.
Of Sin Offering:
Sprinkled seven times before the veil, Lev. 4:5, 6, 17; on horns of the altar of sweet incense, and at the bottom of the altar of burnt offering, Ex. 30:10; Lev. 4:7, 18, 25, 30; 5:9; 9:9, 12.
Of a bull of sin offering, put on the horns of the altar, Ex. 29:12; Lev. 8:15; poured at the bottom of the altar, Ex. 29:12; Lev. 8:15.
See: Offerings.
Of Trespass Offering:
Sprinkled on the altar, Lev. 7:2.
See: Offerings.
Of Burnt Offering:
Sprinkled round about, and upon the altar, Ex. 29:16; Lev. 1; 5:11, 15; 8:19; Deut. 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; 9:19.
Blood of the ram of consecration put on tip of right ear, thumb, and great toe of, and sprinkled upon, Aaron and his sons, Ex. 29:20, 21; Lev. 8:23, 24, 30.
See: Offerings.
Of Atonement:
Sprinkled on mercy seat, Lev. 16:14, 15, 18, 19, 27; 17:11.
See: Offerings.
Blood of the Covenant:
Ex. 24:5-8; Zech. 9:11; Matt. 26:28; Heb. 9:18, 19, 22; 10:29; 13:20.
See: Offerings.
Figurative
Of victories, Psa. 58:10; of oppression and cruelty, Hab. 2:12; of destruction, Ezek. 35:6; of guilt, Lev. 20:9; 2 Sam. 1:16; Ezek. 18:13; of judgments, Ezek. 16:38; Rev. 16:6.
Of Sacrifices, Typical of the Atoning Blood of Christ
Heb. 9:6-28
Of Christ
Matt. 26:28 Mark 14:24; Luke 22:20. John 6:53-56; John 19:34; Acts 20:28; Rom. 3:24, 25; Rom. 5:9; 1 Cor. 10:16; 1 Cor. 11:25; Eph. 1:7; Eph. 2:13, 16; Col. 1:14, 20; Heb. 9:12-14; Heb. 10:19, 20, 29; Heb. 12:24; Heb. 13:12, 20; 1 Pet. 1:2, 18, 19; 1 John 1:7; 1 John 5:6, 8; Rev. 1:5, 6; Rev. 5:9; Rev. 7:14; Rev. 12:11 See: Atonement; Jesus, Mission of, Sufferings of.
Blood [ebd]
(1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 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 (Acts 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 (1 Sam. 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 (Ex. 12; Lev. 4:5-7; 16:14-19). At the giving of the law (Ex. 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 (Matt. 26:28; Heb. 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 (Acts 17:26), and as a symbol of slaughter (Isa. 34:3). To "wash the feet in blood" means to gain a great victory (Ps. 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 (John 19:34). This has led pathologists to the conclusion that the proper cause of Christ's death was rupture of the heart. (Comp. Ps. 69:20.)
BLOOD [smith]
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)BLOOD [isbe]
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 (Lev 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 (Gen 37:26; Hos 4:2; Rev 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 (Gen 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 (Gen 17:10-11; see CIRCUMCISION).
It is significant that the eating of blood was prohibited in earliest Bible times (Gen 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 (Lev 7:26; see SACRIFICE).
Blood was commanded to be used also for purification or for ceremonial cleansing (Lev 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 1 Ki 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 (Lev 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 (1 Jn 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; Jn 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.
Walter G. Clippinger
BLOOD [bridgeway]
The special significance of blood in the Bible is that it commonly signifies death; not death through natural causes, but death through killing or violence. In the language of the Bible, anyone responsible for the death of another has upon him the blood of the dead person, and the one who executes the guilty avenges the blood of the dead person (Num 35:19; 1 Kings 2:32-33,37; Matt 27:4,24-25; Acts 5:28; Rev 6:10; 17:6). Likewise those who lay down their lives for others are, so to speak, offering their own blood (2 Sam 23:15-17; Rom 5:6-9).The life of the flesh
Blood has this special significance because ‘the life of the flesh is in the blood’ (Gen 9:4; Lev 17:11; Deut 12:23). However, the Bible’s emphasis is not on blood circulating through the body, but on shed blood; not on blood’s chemical properties, but on its symbolic significance. Since blood in the body represents life, shed blood represents life poured out; that is, death.
One of the principles on which Israelite law was based was that all physical life belonged to God and was therefore precious in his sight. This was particularly so in the case of human life, because men and women are made in God’s image (Gen 1:26). Any person who killed another without God’s approval was considered no longer worthy to enjoy God’s gift of life and had to be executed. In this case the executioner was not guilty of wrongdoing, because he was acting with God’s approval. He was carrying out God’s judgment (Gen 9:5-6). Therefore, until a murderer was punished, the blood of the murdered person cried out for justice (Gen 4:10; Num 35:33; Deut 19:11-13).
Animal life also belonged to God. God allowed the flesh of animals to be a source of food for human beings, but in the law he set out for Israel, those who took an animal’s life had to acknowledge God as the rightful owner of that life. They took the animal’s life only by God’s permission. Therefore, they poured out the animal’s blood (representing the life that had been taken) either on the altar or on the ground. This was an expression of sacrificial thanks to God for benefits received at the cost of the animal’s life. Any drinking of the blood was strictly forbidden (Gen 9:4; Lev 17:3-7,10-14; 19:26; Deut 12:15-16,20-28).
The blood of atonement
Because of this connection between shed blood and life laid down, God gave the blood of sacrificial animals to his people as a way of atonement. Their sin made them guilty before God, and the penalty was death. But God in his mercy provided a way for repentant sinners to come to him and have their sins forgiven, while at the same time the penalty for their sin was carried out. An animal was killed in their place. People received forgiveness through the animal’s blood; that is, through the animal’s death on their behalf (Lev 17:11; see ATONEMENT; SACRIFICE).
This symbolic significance of blood was clearly illustrated at the time of the Passover in Egypt. The sprinkling of the blood around the door was a sign that an animal had died in the place of the person who was under judgment. The firstborn was saved through the death of an innocent substitute (Exod 12:13).
The blood of Christ
Human beings live in a body of flesh that is kept alive by the blood that circulates through it. Therefore, when Jesus became a human being he took upon himself the nature of ‘flesh and blood’ (Heb 2:14; 5:7; cf. Matt 16:17; Gal 1:16; Eph 6:12). All humankind was, because of sin, under the penalty of death; but when Jesus Christ died on the cross in the sinner’s place, he made salvation possible. He broke the power of sin through his own blood (Acts 20:28; Eph 1:7; Titus 2:14; Rev 1:5; 5:9).
In the New Testament the expressions ‘blood of the cross’, ‘blood of Christ’ and ‘death of Christ’ are often used interchangeably (Rom 5:7-9; Eph 2:13,16; Col 1:20,22). To have life through Christ’s blood means to have life through his death. There is no suggestion of using Christ’s blood in any way that might be likened to the modern practice of a blood transfusion. Christ did not give his blood in the sense of a blood donor who helps overcome some lack in another person. He gave his blood through dying to bear the penalty of sin (Rom 3:24-25; Col 1:14; 1 Peter 2:24; 1 John 1:7). Those who ‘share in Christ’s blood’ share in the benefits of his death through receiving forgiveness of sins and eternal life (John 6:54-58; 1 Cor 10:16).
The book of Revelation uses the symbolism of Christ’s blood in relation to the presence in heaven of those killed for the sake of Christ. Yet their fitness to appear in God’s presence is because of Christ’s sacrifice, not theirs. They are cleansed through Christ’s blood. This does not mean that they are washed in blood in the sense that clothes are washed in water, but that they are cleansed from sin through Christ’s atoning death (Rev 7:14; cf. 1 Peter 1:2; 1 John 1:7).
Under the Old Testament system people’s access to God was limited. Once a year, on the Day of Atonement, the high priest, and he alone, could enter the Most Holy Place, the symbol of God’s presence. Even then, he could enter the divine presence only by taking with him the blood of a sacrificial animal and sprinkling it on and in front of the mercy seat. This blood was a sign of a life laid down in atonement for sin, so that the barrier to God’s presence through sin might be removed (Lev 16:1-34; Heb 9:7,25; for details of the ritual see DAY OF ATONEMENT).
But Christ, the great high priest, entered the heavenly presence of God, not with his blood but through his blood. He entered by means of his death. Christ has no need to carry out blood rituals in heaven, for he has already put away sin by the sacrifice of himself (Heb 9:12,24-26). Just as he entered God’s holy presence through his blood, so his people can have boldness to enter by the same blood. They claim for themselves the benefits of his death (Heb 10:19).
