The [use of] the word “blood (al-dimā’)” with “shed blood” is to emphasize the repugnance of murder.
The positioning of the parts of the phrase: “Whilst we do celebrate Your praises and glorify Your holy [name]? (wa naḥnu nusabbiḥu bi-ḥamdika wa nuqaddisu la-ka.)”
The [circumstantial conjunction] “and” (wāw al-ḥāl) indicates that [the angels] were aware that they would meet with [such] a counter-objection as: “Aren’t mankind’s worship and hallowing of the Most High sufficient wisdom in your view [for human beings being placed on the earth]?”
“We (naḥnu);” that is, the whole host of angels untainted by sin. And this being a nominal sentence infers that glorification of Allah is a part of their very natures and intrinsic to them and necessitated by their natures.
“We do celebrate Your praises (nusabbiḥu bi-ḥamdika)” is a very comprehensive phrase: “We proclaim You in the universe through all the varieties of worship. We believe that with Your glorious attributes You are far above anything unworthy [of Your Godhead] – [Your glorious attributes] that are [the source] of Your praiseworthy bounties. We declare: “Subḥān Allāh wa bi-ḥamdihi!”, that is, we laud and extol You with Your attributes of Glory and Beauty (al-jalāl wa’l-jamāl)!”
And “Whilst we do celebrate Your praises and glorify Your holy [name] (wa nuqaddisu la-ka);” that is, “we hallow You;” or, “we purify ourselves and our action from sins and our hearts of desire for anything other than You.”
And contrarily to the previous conjunction [joining the two vices of corruption and spilling blood], the [conjunction] “and” here joins the two virtues of compliance with the divine commands and avoidance of things proscribed.
Now the parts of the phrase: “He said: ‘I know what you know not.’ (Qāla innī a‘lamu mā lā ta‘lamūn.)” The apparent unconnectedness of this phrase (al-istīnāf) implies the [unstated] questions: “What did Allah the Most High say in reply to their questioning? How did His explanation of the reason [for mankind’s creation] dispel their astonishment? What is the wisdom in human beings’ preference to them?” So it says: “He said (qāla),” alluding to its brief reply and to the detailed explanation in the following verse.
The “inna” of “innī a‘lamu – I know” is confirmative (li’l-taḥqīq) and rebuts doubts and hesitation. It is used only in speculative matters not incontestable ones, whereas the Most High self-evidently and indisputably