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BLOOD

Blood is significant both as a biblical term and as a theological concept. Both Heb. dām and Gk. haíma are used in a theological sense to designate the life principle in humankind and animals. From the earliest of times blood has been associated with mystery because it was recognized as a symbol of life long before scientifically proved to be vital to the existence of life. The phrase “flesh and blood” refers to the perishable nature of humans, and it is always connected with a loss of life or a sacrifice for life (clearly stated in Lev. 17:11).

In the OT blood is regarded as sacred, expressing three major concerns about the use of blood. The focus is on the prohibition of murder. The first actual reference to blood is in Gen. 4:10, where God confronts Cain for shedding Abel’s blood in murder. While customary law allowed blood vengeance (Gen. 9:6), provision is made for avoiding unlimited blood feuds (Deut. 19:6-13). The faithful appeal to God to avenge the blood of his servants (Ps. 79:10), and God promises that he himself would bring about that vengeance on shed blood (Isa. 63:1-6).

A second concern is the dietary prohibition of blood. As early as Gen. 9:4, Noah is instructed, “Only, you shall not eat flesh with its life, that is, its blood.”

Third, the OT is concerned with the use of blood in the expression of worship. The covenant between Yahweh and his people was sealed by a blood rite (Exod. 24:3-8). In all animal sacrifices blood was the essential element, poured on the altar (Lev. 1:5). With the Passover observance, the blood was placed on the lintel and the doorposts (Exod. 12:7). On the Day of Atonement, the high priest entered the holy of holies and sprinkled blood on the mercy seat (Lev. 16:15). Sacrificial blood also had a consecratory value in the consecration of priests (Exod. 29:20). The rite of circumcision was also a form of blood ceremony (Gen. 17:10-11).

The NT puts an end to the bloody sacrifices of OT worship, and it abrogates the legal dispositions relating to blood vengeance. Both of these changes are brought about by the “precious blood” of Christ (Heb. 9:11-12; 1 Pet. 1:17-19). Everything in the drama of Jesus’ passion focuses on blood. At the Last Supper, Jesus presents the cup by saying, “This is my blood of the covenant” (Matt. 26:28). Judas betrays “innocent blood” (Matt. 27:4). Pilate washes his hands “of this man’s blood” (Matt. 27:24). By Christ’s shed blood, believers are justified (Rom. 5:9) and sanctified (Heb. 10:29; 13:12).

Donald R. Potts

Prayer Tents Bible References - Prayer Tents

BLOOD

Eerdmans Dictionary of the Bible (2000)