bloodguilt

n.
The fact or state of being guilty of murder or bloodshed.

Bloodguilt is the inevitable liability caused by the shedding of human blood. Blood redeemer (or blood avenger) is the title given to the kinsman required by ancient law to avenge the blood shed.

According to the biblical concept, when human blood is shed by man it requires expiation: "whoever sheds man's blood, by man his blood shall be shed" (Gen 9:6). The importance of expiation is illustrated by such expressions as "The voice of your brother's blood cries out to me from the ground" (Gen 4:10) and in contrast to this, "his blood be upon his own head" (Josh 2:19; Ezek 33:4-5; cf Lev 20:9). If the incident goes unavenged, restitution falls upon the supreme avenger, God (Gen 9:5; Deut 32:43; II Kgs 9:7; Ezek 33:6).

However, the primary burden of revenge fell upon the blood redeemer or avenger, usually a close relative of the victim, who was lawfully authorized to slay one who murdered with malice aforethought (Num 35:20-25; Deut 19:11-13) or with a murderous instrument (Num 35:16-18). He thereby expiated the blood which was shed without himself acquiring bloodguilt (Num 35:27, 33). Several examples of blood redeemers are recorded in the Bible. These include Gideon (Judg 8:18-21); Joab (II Sam 3:27-30); the parable concerning Absalom (told by the Tekoite woman, II Sam 14:6-7); the Gibeonites (II Sam chap. 21); and Amaziah (II Kgs 14:5-6). However, uncontrolled blood-vengeance could lead to a blood feud, in which case counter-vengeance would continue until one kinship group was completely eradicated.

Blood redemption was not without limitations. According to the Mosaic ordinance six "cities of refuge" were to be set aside (Num 35:6, 12-13; Deut 4:41-43; Josh 20:4, 9) where an unintentional manslayer could seek refuge and be protected from the blood avenger. Haven was granted, on two conditions: that the killer was not found guilty of intentional murder, and that he remained within the boundaries of the city (Num 35:24-25; Deut 19:12; Josh 20:4-6). If he left the city of refuge, he was liable to be killed by the blood redeemer (Num 35:26-28).

In the case of an unknown killer, the bloodguilt fell upon the nearest city, probably on the assumption that the killer lived there (Deut 21:1-9). In this case, expiation was accomplished through the slaying of a heifer and a "confession" of innocence by the city's elders (Deut 3:3-7, cf the confession of Jehu, II Kgs 10:9). This communication of bloodguilt to a third party may also have been the basis for the release of the manslayer from the cities of refuge at the death of the high priest (Num 35:25-32).

A peculiar application of the principles of bloodguilt is seen in the laws governing the slaughter of sacrifices at illegitimate altars in Leviticus 17:4. Bloodguilt is also mentioned in connection with making a parapet for one's roof when building a new house so that no one would fall off the roof and thus bring bloodguilt upon the house owner (Deut 22:8), and the guarding of the city (Ezek 33:6; cf II Kgs 10:24).

The example of God's appointed blood avenger, Jehu, is instructive (I Kgs 19:16-17; II Kgs 9:7) in his excess of zeal, he was almost successful in eliminating both families of the rulers of Israel. According to Hosea 1:4-5 Jehu's cruelty brought upon the bloodguilt of Jezreel, therefore making Jehu bloodguilty himself. Bloodguilt was not incurred by homicide in self-defence (Ex 22:1), in war (I Kgs 2:5-6), or as a result of a court execution (Lev 20:9-16). However, bloodguilt may remain attached to both the manslayer and his family (II Sam 3:28ff) for generations (II Kgs 9:26). It even extends to his city (Jer 26:5), land (Deut 24:4) and nation (Deut 21:8).

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The noun has one meaning:

Meaning #1: the state of being guilty of bloodshed and murder

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