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everyone that curseth his father or his mother shall be surely put to death: he hath cursed
his father or his mother; his blood [guiltiness] shall be upon him” (Lev. 20:9). This
phrase bears the added overtone that those who execute the punishment by killing the
guilty party are not guilty of murder. So here “blood” means responsibility for one’s
dead: “And it shall be, that whosoever shall go out of the doors of thy house into the
street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be
with thee in the house, his blood shall be on our head, if any hand be upon him” (Josh.
2:19).
Animal blood could take the place of a sinner’s blood in atoning (covering) for sin:
“For it is the blood that maketh an atonement for the soul” (Lev. 17:11). Adam’s sin
merited death and brought death on all his posterity (Rom. 5:12); so the offering of an
animal in substitution not only typified the payment of that penalty, but it symbolized that
the perfect offering would bring life for Adam and all others represented by the sacrifice
(Heb. 10:4). The animal sacrifice prefigured and typologically represented the blood of
Christ, who made the great and only effective substitutionary atonement, and whose
offering was the only offering that gained life for those whom He represented. The
shedding of His “blood” seals the covenant of life between God and man (Matt. 26:28).
TO BLOW
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(
, 8628), “to strike, give a blast, clap, blow, drive.” Found in both ancient
and modern Hebrew, this word occurs in the Hebrew Old Testament nearly 70 times. In
the verse where
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first occurs, it is found twice: “Jacob had pitched [
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] his tent in
the mount: and Laban with his brethren pitched in the mount of Gilead” (Gen. 31:25).
The meaning here is that of “striking” or “driving” a tent peg, thus “pitching” a tent. The
same word is used of Jael’s “driving” the peg into Sisera’s temple (Judg. 4:21). The Bible
also uses
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to describe the strong west wind that “drove” the locusts into the Red Sea
(Exod. 10:19).
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expresses the idea of “giving a blast” on a trumpet. It is found seven times with
this meaning in the story of the conquest of Jericho (Josh. 6:4, 8-9, 13, 16, 20).
To “strike” one’s hands in praise or triumph (Ps. 47:1) or “shake hands” on an
agreement (Prov. 6:1; 17:18; 22:26) are described by this verb. To “strike” the hands in
an agreement was a surety or guarantor of the agreement.
BONE
(
, 6106), “bone; body; substance; full; selfsame.” Cognates of this word
appear in Akkadian, Punic, Arabic, and Ethiopic. The word appears about 125 times in
biblical Hebrew and in all periods.
This word commonly represents a human “bone.” In Job 10:11,
is used to
denote the bone as one of the constituent parts of the human body: “Thou hast clothed me
with skin and flesh, and hast fenced me with bones and sinews.” When Adam remarked
of Eve that she was “bone of his bone,” and flesh of his flesh, he was referring to her
creation from one of his rib bones (Gen. 2:23—the first biblical appearance).
,
used
with “flesh” can indicate a blood relationship: “And Laban said to [Jacob], Surely thou
art my bone and my flesh” (Gen. 29:14).