BLOOD (bItid), (Heb. :', ift^L4t ; Gr, atAa, re-ntah). There are two respects in which the ordinances of the Old and New Testaments elm tenting blood deserve notice here—the prohibi Lion of its use as an article of food, and the ap pointment and significance of its use in the ritual of sacrifice; both of which appear to rest on a common ground.
(1) As Food. In Gen. ix :4, where the use of animal food is allowed, it is first absolutely for bidden to eat 'flesh with its soul, its blood ;' which expression, were it otherwise obscure, is explained by the mode in which the same terms are em ployed in Dent. xii :23. In the Mosaic law the prohibition is repeated with frequency and em phasis ; although it is generally introduced in con nection with sacrifices, as in Lev. iii :7 : vii :26 (in both which places blood is coupled in thc pro hibition with the fat of the victims) ; xvii :10-14 ; xix:26; Deut. xii :16-23 ; xv :23. In cases where the prohibition is introduced in connection with the lawful and unlawful articles of diet, the reason which is generally assigned in the text is, that 'the blood is the soul,' anti it is ordered that it be poured on the ground like water. But where it is introduced in reference to the portions of the victims which were to be offered to the Lord, then the text, in addition to the former reason, insists that the blood expiates for the soul' (Lev. xvii :1 t, 12). This strict injunction not only applied to the Israelites, hut even to the strangers residing among them. The penalty as signed to its transgression was the being 'cut off from the people;' by which thepunishment of death appears to be intended (cf. Heb. x :28), although it is difficult to ascertain whether it was inflicted by the sword or by stoning. It is observed by Michaelis (Mos. Reedits iv :45) that the blood of fishes does not appear to be inter dicted. The words in Lev. vii :26 only expressly mention that of birds and cattle. This accords, however, with the reasons assigned for the pro hibition of blood, so far as fishes could not be offered to the Lord; although they formed a significant offering in heathen religions. To this is to be added that the Apostles and elders, as sembled in council at Jerusalem, when desirous of settling the extent to which the ceremonial ob servances were binding upon the converts to Christianity, renewed the injunction to abstain from blood, and coupled it with things offered to idols (Acts xv :29).
In direct opposition to this emphatic prohibition of blood in the Mosaic law, the customs of un civilized heathen sanctioned the cutting of slices from the living animals, and the eating of the flesh while quivering with life and dripping with blood. Even Saul's army committed this bar barity, as we read in t Sam. xiv :32; and the prophet also lays it to the charge of the Jews in Ezek. xxxiii :25. This practice, according to Bruce's testimony, exists at present among the Abyssinians. Moreover, pagan religions, and that of the Plirrnicianc among the rect, appointed the eating and drinking of blood, mixed with wine, as a rite of idolatrous worship, and espe cially in the ceremonial of swearing To this the passage in Ps. Nei :4 appears to allude (cf I D Nlichaelis, Critisch. Colter p. to8, where several testimoniis on this siihieet are colleetedl.
(2) Ritual Significance. The appointment and significance of the use of blood in the ritual of sacrifice belongs indeed to this head: but their further notice will be more appropriately presented in the article SACRIFICE (which sec) J N FlgurotIVe. To he "in one's own blood," signifies an unclean and destitute natural state; or a base and perishing condition (Ezek xvi :6). To "drink blood," is to be satisfied with slaughter (Ezek xxxix :18 ; Is. xlix :26; Num. xxiii :24).
To have "blood given one to drink," is to be slaughtered as a retribution for delighting in blood (Rev. xvi :6; Ezek. xvi :38). To "wash or dip one's feet in the blood of others; or have the tongue of dogs dipped in it," denotes the terrible vengeance that shall fall on the enemies of Christ and his people (Ps. lviii :to; lxviii :23). A "man of blood," or "bloody man," denotes one cruel and guilty of, or given to murder, (2 Sam. xvi :7). Frequently the Hebrew has bloods in the plural, to signify repeated or very horrid mur der (Gen. iv :to; 2 Sam. iii:28; xvi :7 ; 2 Kings ix :26 ; Is. i :15 ; xxvi :21 ; xxxiii :15 ; Ezek. xvi: 9; xviii :13 ; Hos. iv :2). "I will take away his blood out of his mouth, and his abomination from between his teeth," i. e., the Philistines shall henceforth want power and inclination to mur der and ravage in their wonted manner ; nor shall continue in their idolatries; but be fearfully punished on account thereof (Zech. ix:7). (See AVENGER OF BLOOD; BLOOD-REVENGE.)