By Declan Mears ’27

When I was a kid my mom would always mention how much she hated tank tops on men. I mean she would really, really go at it, saying that no matter how fit, or how ripped someone was, they could never look good in a tank top. Now I, as the brilliant 8-year-old I was, thought I looked great in a tank top, but I followed my mother’s disdain and never really thought about it from that point on. 

10 years later and thankfully not many more tanktop phases, I wanted to get a tattoo, and my mother and sister, uncle and grandfather and grandmother all pleaded with me. Thankfully I’m pretty headstrong, and once they knew that I was all in, they said something like, “alright please just get something small and sweet you can cover up with a t-shirt.” 

I ended up getting a snake, flowers, and butterflies tattooed on my shoulder to the elbow, and to the absolute dismay of my mom the tail barely poked out of all my t-shirts. My grandparents, being very religious, thought that by getting a snake I would let the devil lead my life, and they disliked my tattoo (they eventually came around). My mom hated tank tops and knew I’d want to show it off, which also led to her dislike of my tattoo. But for now, let’s just focus on the religious aspect. 

However, a deeper examination reveals that the biblical context and history of tattooing differ significantly from modern-day practices. 

Many people believe that Christianity, including the Lutheran faith, prohibits tattoos. This misconception is often rooted in interpretations of a few Bible verses, particularly Leviticus 19:28. However, a deeper examination reveals that the biblical context and history of tattooing differ significantly from modern-day practices. 

The verse most often cited is Leviticus 19:28, which could be translated as: “Do not cut your bodies for the dead or put tattoo marks on yourselves. I am the LORD. (NIV)”  At first glance, this suggests that tattoos are forbidden. However, considerable translational debate exists regarding the historical and linguistic meaning of “tattoo” in this context. Some translations refer to a continuous sequence of ink dotting that cannot be absorbed by the flesh, while others use terms like “incise,” “cut,” or “scar.” (Gervaryhu 2010,43). For example, in KJ21 it reads “Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I am the Lord”,  while in CEV we get “I forbid you to shave any part of your head or beard or to cut and tattoo yourself as a way of worshiping the dead.” This can be said for a multiplicity of biblical translations and it truly just depends on the scholar translating the original Hebrew. 

Regardless of how we translate the term, it is essential to understand that tattooing in ancient times was not the same culturally as modern tattooing. In biblical times, tattoos were often used to mark animals, enslaved people, or criminals, serving as a form of ownership or subjugation (Gervaryahu, 2015). For instance, Isaiah 44:5 says, “One will say, ‘I am the Lord’s’; another will call himself by the name of Jacob; another will write on his hand, ‘The Lord’s,’ and surname himself by the name of Israel.” Here, inscribing the name of the Lord on one’s hand symbolized belonging to God rather than the self-expression commonly associated with tattoos today. In this instance, the ownership is regarded as positive because it’s being applied to submittal to the Lord, however, in a broader sense it underlines that ownership of any kind could be represented by Tattoos. Which we know is probable through references like these and other historical data like the Persians tattooing Greek prisoners (Fusillo, 2022). 

Rituals involving cutting or scarring the skin to honor false gods and protect themselves from the dead … These practices were linked to pagan worship and were considered taboo by those who worshiped the one true God. 

 Another interpretation of Leviticus 19:28 relates to making cuts in the skin, a practice associated with scarification. This was common among the Canaanites, a culture often condemned in the Old Testament for its rejection of God’s laws. They performed rituals involving cutting or scarring the skin to honor false gods and protect themselves from the dead (Zornes, 2022). Similarly, the ancient Egyptians marked parts of women’s bodies, such as the breasts, thighs, and abdomen, as part of fertility rituals intended to ensure children’s survival (Tassie, 2005). These practices were linked to pagan worship and were considered taboo by those who worshiped the one true God. 

Regardless of the translation, it becomes clear that this verse is not about banning the modern practice of tattooing that many Christians and non-Christians choose to engage in today. Instead, it condemns pagan and Canaanite rituals, encouraging believers to seek a relationship with the one faithful Lord and avoid practices that could detract from that pursuit. These translations are my attempt to charitably characterize what the scriptures might intersect with our modern practices, which often focus on art forms and cultural movements like American traditionalism, neo-Japanese styles, or even new forms like cybersigilism. In my view, this charitable interpretation of the scriptures is important in fostering a more open-minded discussion and helping the reader reconsider their views on tattoos concerning faith and members of faith who may have tattoos. 

Questions for thought and Discussion:

• What are your thoughts on tattooing? 
• What other misconceptions would you like to see discussed? 
• In what ways do you think this interpretation is correct, and in what ways does it miss the mark?

Bibliography 

Gevaryahu, Gilad J. “Ketovet Ka’aka (Leviticus 19:28): Tattooing or Branding?” Jewish Bible Quarterly 38, no. 1 (2010): 43–49.
Fusillo, Isabella Karenn. Tracing Stigma: The Evolution of the Tattoo in the Middle Ages. April 2022.

Gevaryahu, Gilad J. 2015. “Ketovet Ka’aka (Leviticus 19:28): Tattooing or Branding?” Naked Bible Podcast. https://nakedbiblepodcast.com/wp-content/uploads/2015/12/Gevaryahu-Lev1928-Tattooing-or-Branding.pdf. 

Tassie, Geoffrey J. “Identifying the Practice of Tattooing in Ancient Egypt and Nubia.” Papers from the Institute of Archaeology 16, no. 1 (2005): 85–101. https://student-journals.ucl.ac.uk/pia/article/112/galley/163/view/. 

Zornes, Ben. “Cuttings for the Dead.” Ben Zornes, March 12, 2020. https://www.benzornes.com/cuttings-for-the-dead.

The views in the post are those of the author and do not necessarily reflect the views of the Lutheran Center or St. Olaf College.