The question of whether or not tattoos are acceptable within a Christian or biblical framework is a topic of ongoing discussion. Often, this conversation begins with a seemingly straightforward verse from the Old Testament. However, when we delve deeper into scripture, including both the Old and New Testaments, and consider the nuances of language and historical context, a more nuanced understanding emerges. Interestingly, the Bible itself may even offer a surprising image that challenges a purely prohibitive stance on tattoos. For those considering Greek Word Tattoos, understanding this broader biblical perspective can be particularly insightful, as it connects the visual art form with layers of historical and spiritual meaning.
One of the most compelling, and perhaps initially surprising, points in this discussion comes from the book of Revelation. The Apostle John, in his vision, describes Jesus Christ in powerful terms, stating:
“On his robes and on his thigh he has this name written: King of Kings and Lord of Lords.” (Revelation 19:16)
It’s crucial to note that while English translations use “written,” the original Greek word used here, graphē, is a general term for writing. In Koine Greek, the language of the New Testament, there wasn’t a specific word solely for “tattoo.” Therefore, describing a tattoo would naturally involve using graphē, the same term for any form of writing, regardless of the surface. Thus, a literal rendering of Revelation 19:16 could indeed suggest that Jesus is depicted with a form of inscription, akin to a tattoo, on his thigh.
Now, it’s important to acknowledge the symbolic nature of much of the Book of Revelation. It’s unlikely that this verse describes a literal tattoo in the modern sense. However, even as a symbolic representation, the choice of this image is significant. Would divine inspiration lead to the depiction of Jesus, the Son of God, bearing an image associated with sin or divine disapproval? This seems highly improbable. If tattoos were inherently offensive to God, it would be incongruous to use such imagery to describe the glorified Christ. The symbolic nature of the description doesn’t negate the moral implications of the symbol itself. Depicting Jesus with a “written” name on his thigh, using the very word that could describe a tattoo, suggests a level of acceptance, if not outright endorsement, of at least some forms of body inscription within a divine context.
While Revelation 19:16 offers a thought-provoking image, the primary biblical text often cited against tattoos is found in Leviticus 19:28. The New International Version (NIV) translates this verse as:
“Do not cut your bodies for the dead or put tattoo marks on yourselves. I am the LORD.” (Leviticus 19:28)
This verse, on the surface, seems to be a direct prohibition. However, a closer examination of the original languages and the historical context reveals a more nuanced understanding.
Firstly, it’s important to note that Leviticus 19:28 is the only verse in English Bibles that uses the word “tattoo.” This translation choice stems from the Hebrew word kethobeth, which is a hapax legomenon, a word appearing only once in the entire Hebrew Bible. Hapax legomena present significant challenges for translators due to the limited context available for definitive interpretation. We know that kethobeth is derived from the Hebrew root keth, meaning “to write, record, or enroll.” Therefore, kethobeth undoubtedly refers to some form of writing. However, the precise nature of the “obeth” suffix and its impact on the meaning remain uncertain due to the word’s singularity. Speculation suggests possibilities ranging from “writing of the house,” potentially linking it to ancestral markings, to other specific forms of inscription.
The Septuagint (LXX), the ancient Greek translation of the Old Testament dating back centuries before Christ, offers further insight. Crucially, the LXX translators, who lived closer to the time when ancient Hebrew was a living language, translated kethobeth in Leviticus 19:28 using the common Greek word graphē – the very same word used in Revelation 19:16 to describe the inscription on Jesus’ thigh. This translation choice is significant. It suggests that the most literal interpretation of Leviticus 19:28 might simply be, “and do not write on yourselves.”
This linguistic connection between Leviticus 19:28 and Revelation 19:16 is critical. If we interpret Leviticus 19:28 as a timeless, universal prohibition against all writing on oneself, then Revelation 19:16 becomes a direct contradiction, depicting Jesus violating a divine command. However, we know that Scripture, when properly understood, does not contradict itself. Therefore, Leviticus 19:28 cannot be interpreted as a blanket prohibition against all forms of “writing on yourself.” At most, it could be seen as a prohibition specific to the Old Covenant given to the Israelites, which is no longer binding on Christians under the New Covenant. However, even within the Old Testament context, further evidence suggests a more specific and limited scope for this prohibition.
The immediate context of Leviticus 19:28 is also vital for accurate interpretation. The verse begins with: “Do not cut your bodies for the dead…” This opening phrase strongly suggests that the prohibition against kethobeth is directly related to mourning rituals for the deceased. Ancient Near Eastern cultures, including the Canaanites, practiced mourning rituals that involved self-mutilation, such as gashing the skin. It’s highly probable that Leviticus 19:28 addresses these specific pagan mourning practices. Kethobeth could then refer to a particular type of marking associated with these rituals, perhaps temporary markings like drawings in ash, or more permanent markings made by branding or cutting. Given the parallelism common in Hebrew poetry and law, where the second part of a verse often expands upon the first, a plausible interpretation of Leviticus 19:28 is: “Do not cut your bodies for the dead, or cut words into yourselves for them.” This reading emphasizes the connection to mourning rituals and suggests the prohibition is against specific markings associated with pagan death rites, not against all forms of body writing.
Therefore, even if we accept “tattoo marks” as a possible translation of kethobeth, the context of Leviticus 19:28 strongly indicates that the prohibition is against tattoos acquired as part of pagan mourning practices. To build a case against all tattoos from this verse would require ignoring the explicit phrase “for the dead” that significantly limits the scope of the prohibition. To argue for a universal prohibition against tattoos, one would need to find additional biblical prohibitions against marking the flesh without this specific contextual limitation.
However, no such additional prohibitions exist. Some might point to the “mark of the beast” in the Book of Revelation as evidence against tattoos. However, this interpretation is flawed on several grounds. Firstly, the “mark of the beast” is a description of a future event, not a prescription against tattoos in general. Secondly, and more importantly, the Book of Revelation uses similar imagery of marking to describe believers in a positive light:
“Then I looked, and there before me was the Lamb, standing on Mount Zion, and with him 144,000 who had his name and his Father’s name written on their foreheads.” (Revelation 14:1)
“The throne of God and of the Lamb will be in the city, and his servants will serve him. They will see his face, and his name will be on their foreheads.” (Revelation 22:3-4)
These verses depict believers as bearing the name of God “written” on their foreheads. This positive use of marking imagery directly undermines the argument that all forms of body marking are inherently negative or associated with evil, based solely on the “mark of the beast” passage.
Furthermore, the prophet Isaiah offers a potentially positive reference to tattoos:
“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.” (Isaiah 44:5)
Intriguingly, the Septuagint translation of Isaiah 44:5 also uses the Greek word graphē to translate the Hebrew word describing this writing on the hand, mirroring the usage in both Leviticus 19:28 and Revelation 19:16. While this verse could be interpreted figuratively, like the name on the forehead in Revelation, it could also be a literal reference to a positive practice of inscribing oneself with “The Lord’s” as a symbol of devotion and belonging. This verse further weakens the case for a blanket biblical prohibition against all tattoos.
Finally, considering the practice described in Exodus 21 regarding bondservants offers another layer of understanding. While not a tattoo in the strict sense of ink and needles, the act of piercing a servant’s ear as a permanent mark of voluntary servitude to a beloved master shares a conceptual overlap with tattooing:
“But if the servant declares, ‘I love my master and my wife and children and do not want to go free,’ then his master must take him before the judges. He shall take him to the door or the doorpost and pierce his ear with an awl. Then he will be his servant for life.” (Exodus 21:5-6)
This practice involves permanently marking the body to signify devotion and belonging, mirroring the sentiment expressed in Isaiah 44:5. It demonstrates that marking the body to express commitment and allegiance was not inherently condemned within the Old Testament context.
In conclusion, when considering the biblical perspective on tattoos, particularly in the context of Greek word tattoos, it’s crucial to move beyond a superficial reading of Leviticus 19:28. A deeper examination of Scripture reveals a more complex picture. The depiction of Jesus with writing on his thigh in Revelation 19:16, the limited context of Leviticus 19:28 related to pagan mourning rituals, the positive imagery of marking in Revelation and Isaiah, and the practice of marking bondservants in Exodus, all contribute to a nuanced understanding.
Even if one were to disregard the positive or neutral examples and cling to a universal interpretation of Leviticus 19:28, a critical question remains: do Old Testament laws like Leviticus 19:28 directly apply to Christians living under the New Covenant? If Leviticus 19:28 is used to prohibit tattoos, consistency would demand adherence to the immediately preceding verse, Leviticus 19:27: “Do not cut the hair at the sides of your head or clip off the edges of your beard.” Few, if any, who argue against tattoos based on Leviticus 19:28 would also argue against trimming sideburns or beards based on Leviticus 19:27. This inconsistency highlights the selective application of Old Testament law and further weakens the argument for a blanket biblical prohibition against tattoos for Christians.
Ultimately, the biblical evidence, when viewed holistically, suggests that God does not universally condemn tattoos. While Leviticus 19:28 likely prohibited specific markings associated with pagan mourning rituals, the Bible also uses the image of body inscription in positive and even divine contexts. For those drawn to Greek word tattoos, this understanding offers freedom to explore meaningful expressions of faith, identity, or personal values through body art, while remaining grounded in a thoughtful and nuanced interpretation of Scripture. Choosing Greek words for tattoos can further enrich this process, connecting personal expression with the rich linguistic and historical heritage of the New Testament and early Christian tradition.
