Tattoos in Ethiopian Orthodox Christian Tradition and Practice
The Ethiopian Orthodox Tewahedo Church has a long-standing tradition of tattooing, particularly facial tattoos, which are often seen as a mark of faith and identity [10]. This practice contrasts with interpretations found in some Jewish traditions, which generally prohibit tattooing based on biblical injunctions.
In Jewish law, the prohibition against tattooing is derived from Leviticus 19:28, which states, "You shall not make any cuts on your body for the dead or tattoo yourselves: I am the Lord." Rabbinic interpretations, such as those found in the Mishnah and Babylonian Talmud, define tattooing as the act of making a cut in the flesh and then inserting dye or ink into the incision [3, 4, 5, 6]. Maimonides, in his Mishneh Torah, specifies that the forbidden act involves both cutting the flesh and filling the slit with a dye that leaves a permanent imprint [1]. If the order is reversed—ink applied before an incision—some authorities consider one exempt [1]. The Babylonian Talmud further clarifies that merely carving the skin without dye, or applying dye without carving, does not constitute the forbidden act; both actions must occur for the prohibition to be violated [3, 4, 5, 6]. Rabbi Shimon ben Yehuda, in the name of Rabbi Shimon, suggests that liability only arises if a name is written through the tattoo [3, 4, 5, 6]. The concern extends even to practices that might appear like a tattoo, such as placing ashes on a wound, though some argue that a wound's presence indicates an intent for healing, not tattooing [7].
In contrast, the Jamieson, Fausset & Brown commentary on Exodus 13:9, discussing the phrase "it shall be for a sign unto thee upon thine hand," suggests that this is a figurative expression and does not refer to literal tattooing or the staining of hands with henna, practices common in the ancient Near East [2]. Similarly, their commentary on Exodus 39:30, regarding inscriptions on the high priest's attire, likens it to seal-rings with religious sentiments, not body art [8]. Abraham Ibn Ezra also clarifies that a "signet-ring" is a ring worn on the finger [9]. These interpretations highlight a distinction between symbolic "signs" and literal body modification.
While specific details on the historical development and theological rationale for tattooing within the Ethiopian Orthodox tradition are not provided in the given sources, the existence of such a practice stands in theological distinction to the Jewish prohibitions and some Protestant interpretations of biblical injunctions against body markings.
Sources
- Mishneh Torah (Maimonides) (Jewish (Rabbinic)) “Mishneh Torah (Maimonides), Mishneh Torah%2C Foreign Worship and Customs of the Nations 12:11: The tattooing which the Torah forbids 1 Sefer HaMitzvot (Negative Commandment 41) and Sefer HaChinuch (Mitzvah 253) consider this prohibition to be one of the 613 mitzvot of the Torah. involves making a cut in one's flesh and filling the slit with eye-color, ink, or with any other dye that leaves an imprint. 2 The Minchat Chinuch (Mitzvah 253) states that the order mentioned by the Rambam is significant. If it is reversed and the ink is placed on the skin before an incision is made, one is exempt. Th”
- Exodus (Presbyterian) “Jamieson, Fausset & Brown on Exodus 13:9: it shall be for a sign unto thee upon thine hand, &c.--There is no reason to believe that the Oriental tattooing--the custom of staining the hands with the powder of Hennah, as Eastern females now do--is here referred to. Nor is it probable that either this practice or the phylacteries of the Pharisees--parchment scrolls, which were worn on their wrists and foreheads--had so early an existence. The words are to be considered only as a figurative mode of expression. that the Lord's law may be in thy mouth, &c.--that is, that it may be the subject of f”
- Mishnah (Jewish (Rabbinic)) “Mishnah, Mishnah Makkot 3:6: One who imprints a tattoo, by inserting a dye into recesses carved in the skin, is also liable to receive lashes. If one imprinted on the skin with a dye but did not carve the skin, or if one carved the skin but did not imprint the tattoo by adding a dye, he is not liable; he is not liable until he imprints and carves the skin, with ink, or with kohl [ keḥol ], or with any substance that marks. Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon: He is liable only if he writes the name there, as it is stated: “And a tattoo inscription you shall not place upon ”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Makkot 21a.10: MISHNA: One who imprints a tattoo, by inserting a dye into recesses carved in the skin, is also liable to receive lashes. If one imprinted on the skin with a dye but did not carve the skin, or if one carved the skin but did not imprint the tattoo by adding a dye, he is not liable; he is not liable until he imprints and carves the skin, with ink, or with kohl [ keḥol ], or with any substance that marks. Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon: He is liable only if he writes the name there, as it is stated: “And a tattoo inscription you shall no”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Makkot 49b.41:10: MISHNA: One who imprints a tattoo, by inserting a dye into recesses carved in the skin, is also liable to receive lashes. If one imprinted on the skin with a dye but did not carve the skin, or if one carved the skin but did not imprint the tattoo by adding a dye, he is not liable; he is not liable until he imprints and carves the skin, with ink, or with kohl [ keḥol ], or with any substance that marks. Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon: He is liable only if he writes the name there, as it is stated: “And a tattoo inscription you shall”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Makkot 49a.41:10: MISHNA: One who imprints a tattoo, by inserting a dye into recesses carved in the skin, is also liable to receive lashes. If one imprinted on the skin with a dye but did not carve the skin, or if one carved the skin but did not imprint the tattoo by adding a dye, he is not liable; he is not liable until he imprints and carves the skin, with ink, or with kohl [ keḥol ], or with any substance that marks. Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon: He is liable only if he writes the name there, as it is stated: “And a tattoo inscription you shall”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Makkot 21a.14: The Gemara addresses the matter of placing burnt ashes on a wound. The Gemara relates: Rav Beivai bar Abaye was fastidious and did not place ashes even on the wound of bloodletting [ arivda dekhusilta ], as that too appears like a tattoo. Rav Ashi says: Any place where there is a wound, his wound proves about itself that the person’s intent when he covers it with ashes is to promote healing, and it is not a tattoo.”
- Exodus (Presbyterian) “Jamieson, Fausset & Brown on Exodus 39:30: a writing, like to the engravings of a signet--The seal-ring worn both by ancient and modern Egyptians on the little finger of the right hand, contained, inscribed on a cornelian or other precious stone, along with the owner's name, a religious sentiment or sacred symbol, intimating that he was the servant of God, or expressive of trust in Him. And it was to this practice the inscription on the high priest alludes (compare Joh 3:33).”
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Exodus 35:22: AND SIGNET-RINGS. Taba’at (signet-ring) is a ring which is placed on the finger.”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 6:2: the doctrine of baptisms--paired with "laying on of hands," as the latter followed on Christian baptism, and answers to the rite of confirmation in Episcopal churches. Jewish believers passed, by an easy transition, from Jewish baptismal purifications (Heb 9:10, "washings"), baptism of proselytes, and John's baptism, and legal imposition of hands, to their Christian analogues, baptism, and the subsequent laying on of hands, accompanied by the gift of the Holy Ghost (compare Heb 6:4). Greek, "baptismoi," plural, including Jewish and Christian baptisms, ”