Imamat 17:10

Alkitab Terjemahan Baru

"Setiap orang dari bangsa Israel dan dari orang asing yang tinggal di tengah-tengah mereka, yang makan darah apapun juga Aku sendiri akan menentang dia dan melenyapkan dia dari tengah-tengah bangsanya.

Parallel Translations

Bahasa Indonesia Sehari-hari
"Setiap orang dari bangsa Israel dan dari orang asing yang tinggal di tengah-tengah mereka, yang makan darah apapun juga Aku sendiri akan menentang dia dan melenyapkan dia dari tengah-tengah bangsanya.

Alkitab Terjemahan Lama
Dan barangsiapa dari pada isi rumah Israel dan dari pada segala orang dagang yang duduk menumpang di antaranya, apabila ia makan barang sesuatu yang darah, niscaya wajahku akan melawan orang yang telah makan darah itu, dan Aku akan menumpas dia kelak dari antara bangsanya.

Bible Verse Review
  from Treasury of Scripure Knowledge

that eateth: Leviticus 17:11, Leviticus 3:17, Leviticus 7:26, Leviticus 7:27, Leviticus 19:26, Genesis 9:4, Deuteronomy 12:16, Deuteronomy 12:23, Deuteronomy 15:23, 1 Samuel 14:33, Ezekiel 33:25, Ezekiel 44:7, Acts 15:20, Acts 15:29, Hebrews 10:29

I will: Leviticus 20:3-6, Leviticus 26:17, Psalms 34:16, Jeremiah 21:10, Jeremiah 44:11, Ezekiel 14:8, Ezekiel 15:7

Reciprocal: Exodus 12:15 - that soul Leviticus 7:21 - cut off Leviticus 17:4 - be cut off Leviticus 17:8 - that offereth Leviticus 18:26 - nor any stranger Leviticus 18:29 - General Leviticus 20:5 - I will Leviticus 22:18 - Whatsoever Leviticus 24:22 - General Numbers 9:13 - forbeareth 1 Samuel 14:32 - did eat 2 Samuel 23:17 - the blood 1 Chronicles 11:19 - shall I Amos 9:4 - set Colossians 2:16 - in meat 1 Peter 3:12 - but

Gill's Notes on the Bible

And whatsoever man [there be] of the house of Israel,.... That is by birth an Israelite, of every age, sex, or condition, as before:

or of the strangers that sojourn among you; proselytes of righteousness, for the following law was only obligatory on such, and upon Israelites, as appears from its being lawful to give or sell that which dies of itself to a stranger, that is, to a proselyte of the gate, or to an Heathen, Deuteronomy 14:21;

that eateth any manner of blood; that is, as Ben Gersom interprets it, of beasts and birds, concerning which the prohibition only is, according to him; for as for the blood of others there was no obligation, nor were any guilty on account of them; particularly the blood of fishes, and of locusts, or human blood, the blood of a man's teeth, which a man might swallow without being guilty of the breach of this law g. Some restrain this to the blood of the sacrifices before treated of; but Jarchi observes, lest any should think, because it is said, it is "the blood that maketh the atonement for the soul": that a man is not guilty only on account of the blood of sanctified things, therefore it is said "any manner of blood":

I will set my face against that soul that eateth blood; signifying how greatly he should be provoked thereby, how much he should resent it, how exceedingly displeasing it would be to him, and what severity might be expected to be exercised towards him for it; for dreadful it is to have the face of God set against a man, see Psalms 34:16. Maimonides h observes, that this form of speech does not occur in any third precept besides these two, concerning idolatry or sacrificing a son to Moloch,

Leviticus 20:3, and eating blood; because eating of blood gives an occasion to one species of idolatry, worshipping of devils, see Leviticus 19:26;

and will cut him off from among his people; which confirms the above sense of the phrase of cutting off as expressive of death by the hand of God; Leviticus 19:26- :.

g Hilchot Maacolot Asurot, c. 6. sect. 1. h Ut supra. (Moreh Nevochim, p. 3. c. 46.)

Barnes' Notes on the Bible

The prohibition to eat blood is repeated in seven places in the Pentateuch, but in this passage two distinct grounds are given for the prohibition: first, its own nature as the vital fluid; secondly, its consecration in sacrificial worship.

Leviticus 17:11

Rather, For the soul of the flesh is in the blood; and I have ordained it for you upon the altar, to make atonement for your souls, for the blood it is which makes atonement by means of the soul. In the Old Testament there are three words relating to the constitution of man;

(a) “life” as opposed to death Genesis 1:20; Deuteronomy 30:15;

(b) the “soul” as distinguished from the body; the individual life either in man or beast, whether united to the body during life, or separated from the body after death (compare Genesis 2:7);

(c) the “spirit” as opposed to the flesh Romans 8:6, and as distinguished from the life of the flesh; the highest element in man; that which, in its true condition, holds communion with God. The soul has its abode in the blood as long as life lasts. In Leviticus 17:14, the soul is identified with the blood, as it is in Genesis 9:4; Deuteronomy 12:23. That the blood is rightly thus distinguished from all other constituents of the body is acknowledged by the highest authorities in physiology.

“It is the fountain of life (says Harvey), the first to live, and the last to die, and the primary seat of the animal soul; it lives and is nourished of itself, and by no other part of the human body.” John Hunter inferred that it is the seat of life, because all the parts of the frame are formed and nourished from it. “And if (says he) it has not life previous to this operation, it must then acquire it in the act of forming: for we all give our assent to the existence of life in the parts when once formed.” Milne Edwards observes that, “if an animal be bled until it falls into a state of syncope, and the further loss of blood is not prevented, all muscular motion quickly ceases, respiration is suspended, the heart pauses from its action, life is no longer manifested by any outward sign, and death soon becomes inevitable; but if, in this state, the blood of another animal of the same species be injected into the veins of the one to all appearance dead, we see with amazement this inanimate body return to life, gaining accessions of vitality with each new quantity of blood that is introduced, eventual beginning to breathe freely, moving with ease, and finally walking as it was wont to do, and recovering completely.” More or less distinct traces of the recognition of blood as the vehicle of life are found in Greek and Roman writers. The knowledge of the ancients on the subject may indeed have been based on the mere observation that an animal loses its life when it loses its blood: but it may deepen our sense of the wisdom and significance of the Law of Moses to know that the fact which it sets forth so distinctly and consistently, and in such pregnant connection, is so clearly recognized by modern scientific research.

Leviticus 17:14

Rather, For the soul of all flesh is its blood with its soul (i. e. its blood and soul together): therefore spake I to the children of Israel, Ye shall not eat the blood of any flesh, for the soul of all flesh is its blood, etc.