Leviticus 17:13

“And whatsoever man [there be] of the children of Israel, or of the strangers that sojourn among you, etc.] This form of speaking, which is often used in this chapter, is still observed to point out the persons on whom the law is obligatory, Israelites and proselytes of righteousness: which hunteth and catcheth any beast or fowl that may be eaten; that is, clean beasts and fowls, such as by a former law are observed; and this excepts unclean ones, as Jarchi, but includes all clean ones, whether wild or tame, that may be taken and killed though not taken in hunting; but such are particularly mentioned, because not only hunting beasts and fowl were common, but because such persons were more…”

“whatsoever man . . . hunteth--It was customary with heathen sportsmen, when they killed any game or venison, to pour out the blood as a libation to the god of the chase. The Israelites, on the contrary, were enjoined, instead of leaving it exposed, to cover it with dust and, by this means, were effectually debarred from all the superstitious uses to which the heathen applied it.”

“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…”

“17:13 cover it with earth: This restriction kept the hunter from using an animal’s blood for food. Just like the blood of animals presented in altar offerings, the blood of wild game also represented life. Uncovered blood was also the sign of violent crime; innocent blood defiled the land (Num 35:33) and cried out to God for justice (Gen 4:10; see Job 16:18). Covering the blood of a slain animal gave it a symbolic burial. This demonstrated reverence both for the animal’s life and for God, the life-giver. The burial signified the return of that life to God, just like the disposal of the blood by the priest in the altar offerings.”

“which hunteth: Lev 7:26 hunteth: Heb. hunteth any hunting pour out: Deu 12:16, Deu 12:24, Deu 15:23; Sa1 14:32-34; Job 16:18; Eze 24:7 Leviticus 17:14”