Sacred Ink: Tattoo's within Torah & Writing Messages of the Savior/Shema on Skin

Easy G (G²);58300649 said:

... there is a documentary discussing the issue in-depth on what other Jews feel on the matter entitled "Tattoo Jew". The film "Tattoo Jew" is documentary about Jewish people getting Jewish-themed tattoos as expressions of individuality and pride..and showing people who feel more connected to their roots by displaying a modern Jewish identity permanently etched in ink upon their skin.This project explores the intersection between traditional Jewish culture and the current popularity of tattoos.

For more info:

"Tattoo Jew 2010 - YouTube " ​

At one point, there's a segment on how one Jewish woman shared her perspective on Tattoos...for in her mind, its not just about what the language means--but its also about the physical existence of the language on her body. It is amazing to considering how many within the Jewish community.......and outside of that, something that came to mind is that even Jesus had WRITTEN Language on Himself---as seen in "iRevelation 19:16 " when it says, "He has a name written on him that no one knows but he himself. "

If anyone has any thoughts on the issue, I'd love to hear.

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Easy G (G²);58306378 said:

For myself, I find it important for one to study/understand culturally what was going on in the surrounding nations before reading the Mosaic Revelations given...as they again weren't written in a vaccum or in ways that didn't make sense. There are many good books on the issue, as shared earlier when it comes to reads such as Israel’s Beneficent Dead: Ancestor Cult and Necromancy in Ancient Israelite Religion and Tradition and Judahite Burial Practices and Beliefs About the Dead (Jsots Series No 123).
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Easy G (G²);58316024 said:

We have to let the Bible say what it says....and that is something which has not honestly been done thus far by many who say "Tatto's are wrong because the WORLD has them/HaShem wants us to be seperate!!!!".. That's something that's rather astounding in light of the examples of others in the Bible many don't seem to address when it comes to those who worked in the world/impacted it... whether Joseph in Egypt/having an Egyptian Wife (plus shaving his beard in accordance with Egyptian Custom) and the support of unbelieving pharoah to politically impact the lives of millions Genesis 41 or Daniel 1:2 ....or with folks such as Nehemiah 2:13 or Esther

As said best by another:

Before Joseph stood in Pharaoh’s presence, he shaved (Gen. 41:14), which was culturally very significant. A beard was highly regarded in Israel (cf. 2 Sam. 10:4-5), but in Egypt it was not. Joseph revealed wisdom by adapting to the culture of his day, yet in a way that did not violate any biblical principle. A beard was really a matter of culture, not of creed. By taking the Egyptian’s language, their dress, and even an Egyptian wife (cf. Gen. 41:45), Joseph identified himself with the Egyptians in a way that made his ministry more acceptable, yet without any sacrifice of biblical principle.

Perhaps Daniel is the most striking example of cultural concession in the Old Testament. In Daniel 1 we find the prophet and his three Hebrew friends taken captive to Babylon. We know these men best in terms of what they refused to do. All four refused to partake of the king’s choice food and wine (Dan. 1:8-16), which seemed to be associated with idolatrous worship. (In this case, it would be consistent with the prohibitions of Acts 15:20, 29.) Daniel refused to cease praying (Dan. 6), and his three friends would not bow down to the golden image (Dan. 3). In focusing our attention on what these four men refused to do we sometimes fail to take note of the cultural concession they were willing make. They were submissive to the king’s requirements by becoming educated in the schools of Babylon for three years, and of serving the king as advisors. These men, even in their youth, had the God-given wisdom to discern between what was culturally acceptable and what was not. They were able to faithfully serve God and to be witnesses to Him, even in a pagan land, because they could discern the elements of that culture which were an offense to God



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There are many solid resources that have done much coverage on the issue--and in example, for a more in depth review of tattoo and the Bible, check out (Im)Morality of Tattoos. As said best by that specific ministry when it comes to Torah command:

The main scripture that concerns many people with regards to tattooing is this verse from the remarkable Old Testament book of Leviticus

“You shall not make any cuts in your body for the dead nor make any tattoo marks on yourselves: I am the LORD.” Leviticus 19:28 — New American Standard
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At first glance this passage seems to indicate that tattoo is forbidden for Christians. To comprehend the Scripture correctly, we must always examine the whole of Scripture and look at the particular context of a given passage. If we neglect deep study we will never truly understand the intent of the author. We need to look at the word(s) of the above passage in full connection with the surrounding verses, and in context with the historic setting at the time of its writing. When we study below the surface of this text, we then will see more clearly what God says about tattoo. The verse quoted above is part of a larger passage of scripture seen here.

26 ‘You shall not eat anything with the blood, nor practice divination or soothsaying. 27 You shall not round off the side-growth of your heads nor harm the edges of your beard. 28 ‘You shall not make any cuts in your body for the dead nor make any tattoo marks on yourselves: I am the LORD. 29 ‘Do not profane your daughter by making her a harlot, so that the land will not fall to harlotry and the land become full of lewdness. 30 ‘You shall keep My sabbaths and revere My sanctuary; I am the LORD. 31 ‘Do not turn to mediums or spiritists; do not seek them out to be defiled by them. I am the LORD your God. Leviticus 19:26–31 — New American Standard
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In this passage God is speaking to his covenant people Israel. He is specifically telling them to stay far from the religious practices of the surrounding people groups. The prohibited religious practices in these verses include eating bloody meat, fortune telling, certain hair cuts related to the priests of false cults, cutting or marking the body for dead relatives, cultic prostitution and consulting psychics. All these practices would lead God's beloved people away from Him and toward false gods that were not Gods at all. In the midst of this context we find the word translated “tattoo marks” in verse 28. It is important to note here that the context of this passage is not one of body décor but one of marking one's self in connection with cultic religious worship. Bible commentaries tell us much about the eastern religious practices that God was warning His people to shun.

These prohibitions seem to relate to pagan religious customs which should be avoided, including pagan mourning rites (vv. 27-28) Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1983–c1985). The Bible knowledge commentary: An exposition of the scriptures. Wheaton, IL: Victor Books.
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The practice of making deep gashes on the face and arms and legs, in time of bereavement, was universal among the heathen, and it was deemed a becoming mark of respect for the dead, as well as a sort of propitiatory offering to the deities who presided over death and the grave. The Jews learned this custom in Egypt, and though weaned from it, relapsed in a later and degenerate age into this old superstition (Is 15:2; Je 16:6; 41:5). “nor print any marks upon you” (v:28 )—by tattooing, imprinting figures of flowers, leaves, stars, and other fanciful devices on various parts of their person. The impression was made sometimes by means of a hot iron, sometimes by ink or paint, as is done by the Arab females of the present day and the different castes of the Hindus. It it probable that a strong propensity to adopt such marks in honor of some idol gave occasion to the prohibition in this verse; and they were wisely forbidden. Jamieson, R., Fausset, A. R., Fausset, A. R., Brown, D., & Brown, D. (1997). A commentary, critical and explanatory, on the Old and New Testaments. On spine: Critical and explanatory commentary. (Le 19:28). Oak Harbor, WA: Logos Research Systems, Inc.
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“Make any cuttings in your flesh” (v:28): the reference here is to the practice of making deep gashes in the skin while mourning the death of a relative. This was done to provide life blood for the spirit of the dead person rather than to express sorrow. On account of the dead: as indicated above, this describes the purpose of all the actions in verse 27 as well as verse 28. Péter-Contesse, R., & Ellington. (1992). A handbook on Leviticus. UBS handbooks; Helps for translating (Page 296). New York: United Bible Societies.
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The “tattoo” marks described in Leviticus 19:28 were clearly related to false religious practices. The word translated tattoo in our English Bibles is the Hebrew word “qa aqa”, this word appears only one time in the Bible, here in this passage Leviticus. The word “qa aqa” means literally “to cut” but taken with the surrounding words indicates a cutting that left a mark imprinted in the skin. This could have been a form of branding, scarring, cutting or a process where ink was inlaid into the skin; there is not enough data to fully define exactly what this word meant. However we translate the word “qa aqa” though, in this passage, it is certainly used in the context of cultic religious worship. The prohibition against “qa aqa”, (translated tattoo) was to keep the Israelites from being involved or affiliated with cultic worship practices.


The tattoo of today is much different than it was for those who originally received the Pentateuch. Today tattoo is a decorative means of self expression and personal decoration. In our current culture people modify their appearance for beauty in many ways such as clothing choice, makeup, plastic surgery, haircutting and coloring, weight loss, body-building, and ear piercing. Some of these practices have a history in ancient ritual and false religion, but in our cultural context they do not denote a connection with evil or false faith. In the same way tattoos today do not link the wearer to cultic worship practices and is not generally practiced for ancient religious purposes, tattoos today are for ornamentation.



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anisavta said:

Context of these passages please.

Easy G (G²);58312264 said:

On other passages to consider, I will try to go through each systematically..and prayerfully, in a manner that can be easily understood. If others disagree, cool--as asking questions is appropriate ( Proverbs 18:17 )...but I do ask that it'd be sincerly addressed rather than skipped over


On the foundational text of Leviticus 19:28, the context of tattoos/marks seemed to be explictly in regards for the dead. According to John Gills Commentary:

Leviticus 19:28Ye shall not make any cuttings in your flesh for the dead,
&c.] Either with their nails, tearing their cheeks and other parts, or with any instrument, knife, razor Jarchi says, it was the custom of the Amorites, when anyone died, to cut their flesh, as it was of the Scythians, as Herodotus relates, even those of the royal family; for a king they cut off a part of the ear, shaved the hair round about, cut the arms about, wounded the forehead and nose, and transfixed the left hand with arrows; and so the Carthaginians, who might receive it from the Phoenicians, being a colony of theirs, used to tear their hair and mouths in mourning, and beat their breasts ; and with the Romans the women used to tear their cheeks in such a manner that it was forbid by the law of the twelve tables, which some have thought was taken from hence: and all this was done to appease the infernal deities, and to give them satisfaction for the deceased, and to make them propitious to them, as Varro affirms; and here it is said to be made "for the soul", for the soul of the departed, to the honour of it, and for its good, though the word is often used for a dead body: now, according to the Jewish canons F7, whosoever made but one cutting for a dead person was guilty, and to be scourged; and he that made one for five dead men, or five cuttings for one dead man, was obliged to scourging for everyone of them


nor print any marks upon you;
Aben Ezra observes, there are some that say this is in connection with the preceding clause, for there were who marked their bodies with a known figure, by burning, for the dead; and he adds, and there are to this day such, who are marked in their youth in their faces, that they may be known; these prints or marks were made with ink or black lead, or, however, the incisions in the flesh were filled up therewith; but this was usually done as an idolatrous practice; so says Ben Gersom, this was the custom of the Gentiles in ancient times, to imprint upon themselves the mark of an idol, to show that they were his servants; and the law cautions from doing this, as he adds, to the exalted name (the name of God): in the Misnah it is said , a man is not guilty unless he writes the name, as it is said, ( Leviticus 19:28 ) ; which the Talmudists and the commentators interpret of the name of an idol, and not of God: I [am] the Lord; who only is to be acknowledged as such, obeyed and served, and not any strange god, whose mark should be imprinted on them.



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Claiming marks in general as a forbidden thing doesn't go with the rest of the Biblical text when it comes to the issue of marks already made by the Lord. Outside of the issue of circumcision, which is a permanent marking/physical alteration to one's flesh, God already placed marks in differing ways. One can consider Genesis 4:14-16 with the mark He placed upon Cain to spare Him. Away from human habitation and the protection of his kin, Cain was vulnerable to violence/murder..and God granted him mercy by applying a visible mark on Cain similar to the brand that identifies the owner of a slave.

For another:

Ezekiel 9:4
and the LORD said to him, “Go through the midst of the city, through the midst of Jerusalem, and put a mark on the foreheads of the men who sigh and cry over all the abominations that are done within it.”



Ezekiel 9:6
Utterly slay old and young men, maidens and little children and women; but do not come near anyone on whom is the mark; and begin at My sanctuary.” So they began with the elders who were before the temple.
Ezekiel 9:5-7
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With Ezekiel 9:5-7, God commands the scribe to place a mark on those who sigh and groan over all the abominations. The Hebrew word translated mark is a vocalization of the last letter of the Hebrew alphabet, taw, which would have been written as an X. One might think that the individuals so designated were to be spared (much like it was with the protective markings of Passover in Exodus 12:23), but the remainder of the vision does not explictly report that any individuals were marked and spared.

As said best by John Gill's Commentary on the Bible when it comes to the letter:

and set a mark upon the foreheads;
not the Hebrew letter (t) , as some say, because in the form of a cross, and so signifying salvation by the cross of Christ; for this letter has no such form, neither in the characters used by the Jews, nor by the Samaritans, at least in the present character; though Origen and Jerom on the place say that the letter "tau" had the form of a cross in the letters the Samaritans used in their time; and this is defended by Walton , who observes, that Azariah in his Hebrew alphabet gives a double figure, one like that which is in present use, and another in the form of a cross, called St. Andrew's cross, and as it appears in some shekels; and in the Vatican alphabet, which Angelus E Roccha published, the last letter has the form of a cross; as have the Ethiopic and Coptic alphabets, which, it is certain, sprung from the ancient Hebrew; and so Montfaucon says, in some Samaritan coins, the letter "thau" has the form of a cross; which, if Scaliger had met with, he says he would never have opposed the testimonies of Origen and Jerom; though, after all, it seems to be no other than the form of the Greek "x"; and so the Talmudists say the high priest, was anointed on his forehead in the same form: some think this letter was the mark, because it is the first letter of the word (hrwt) , "the law"; as if it pointed out such who were obedient to it; or of the word (hyxt) "thou shall live". It is a Rabbinical fancy, mentioned by Kimchi, that Gabriel had orders to write the letter (t) in ink upon the foreheads of the righteous, and in blood upon the foreheads of the wicked; in the one it signified (hyxt) , "thou shall live", and in the other (twmt) , "thou shall die"; but, as Calvin observes, rather, if this letter could be thought to be meant, the reason of it was, because it is the last letter of the alphabet; and so may signify, that the Lord's people marked with it are the last among men, or the faith of the world; or that such who persevere to the end shall be saved: but the word signifies, not a letter, but a mark or sign; and so it is interpreted in the Septuagint version, and by the Targum, Jarchi, Kimchi, and others; and denotes the distinction the Lord had made by his grace between them and others; and now by his power and providence in the protection of them; for the, Lord knows them that are his, and will preserve them. The allusion is either to the marking of servants in their foreheads, by which they were known who they belonged to, ( Revelation 7:3 ) ; or to the sprinkling of the posts of the Israelites' houses with blood, when the firstborn of Egypt were destroyed, ( Exodus 12:22Exodus 12:23 )




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For another:

Isaiah 44:5
5 Some will say, ‘I belong to the LORD’;
others will call themselves by the name of Jacob;
still others will write on their hand, ‘The LORD’s,’
and will take the name Israel.

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The word, “write” was correctly understood to mean mark or tattoo and as the 6th century Greek historian, Procopius, noted on this place in Isaiah, “Many Christians imitated the practice by marking their wrist or their arm with the sign of the cross or with the name of Christ.”

As mentioned earlier, as it concerns the issue of "mark his arm/hand" in scripture, it was customary for slaves to be marked with owner's name.

For more information, Professor Aaron Demsky of Bar-Ilan University, in an article in the Encyclopaedia Judaica ("Writing"), suggested that non-idolatrous tattooing may have been permitted in biblical times. He cites the following biblical references such as Isaiah stating"One shall say, 'I am the Lord's,' and another shall use the name of Jacob, and another shall mark his arm 'of the Lord' and adopt the name of Israel" (Isaiah 44:5)--and alongside that, the other scripture that states, "See, I have engraved You on the palms of my hands…" (Isaiah 49:16). There was also one in Job stating" ...is a sign on every man's hand that all men may know His doings" (Job 37:7). While these verses may be purely metaphoric, Demsky suggests they could be taken literally as instances of tattooing that were acceptable in biblical times. He goes on to add that A. Cowley (in his 1923 book Aramaic Papyri of the Fifth Century B.C.) showed that in Elephantine [a city in Hellenistic Egypt], slaves of Jews were marked with the names of their owners as was the general practice.




There are some excellent articles on such--and for more, one can go online/investigate the article entitled What Role Does Levitical Law Play In The Life Of Believers? Should Believers Get Tatoo’s? (Question And Answer Response )- ParadoxParables"


The other scripture which also stands out is the following:

Song of Solomon 8:6
Place me like a seal over your heart, like a seal on your arm; for love is as strong as death, its jealousy unyielding as the grave. It burns like blazing fire, like a mighty flame.

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The BEAUTIFUL poetic story of Song of Solomon describes two godly lovers learning to come together after a season of courtship. And on the issue, its interesting to see what the woman asks for her husband to do. The phrase "set me as a seal upon your heart...upon your arm" may have the sense of "impress me as a seal onto your heart and arm." In this case, the idea is that she be indelibly stamped onto his heart (that is, onto his emotions and inner commitment) and onto his arm (meaning, as with God's commandments in Deuteronomy 6:6-8, onto his actions). And, considering the identification imagery, she may have been asking that the man be completely identified with her...and that in observing him, all would see a man wholly devoted to her (her name being figuratively tattooed on his arm, as we might think of it today). Moreover, there may be a sense here of a mark of ownership that the man would willingly belong, and be seen as belonging, to her (in this apparent recommitment to marriage with its mutual possession).




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