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2024, All Saints Community Church
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15 pages
1 file
Jesus in Isaiah 49:16 says: See, I have engraved you on the palms of my hands; your walls are ever before me.” NAS calls the verb inscribed. Have any one here ever cut yourself with a knife? Did you have to go to hospital? My grandfather master mechanic/blacksmith chopped off half of two fingers. You are not just tattooed on Jesus’ hands. You are carved there. That is why the resurrected Jesus’ wounds were never removed. You are included in his wounds, in the broken body of the Messiah.
Irish Theological Quarterly, 2023
The issue of the exact shape and form of the resurrected human body has been highly controversial and has concerned Christian theology throughout the ages. However, although deliberate body modification practices, such as tattooing, have been playing an important role for civilizations since ancient years, their place in heavenly life has hardly been discussed. In addition, decorative tattooing has a very interesting and also ethically controversial background through time, as one could say that it is both an act of embellishment and an act of mutilation, moving between two contrasted parallels, beauty and deformity. Examining, therefore, the specific questions of whether the risen flesh of the blessed will be perfectly beautiful and freed of any earthly deformities as well as whether it will resemble the resurrected 'wounded' body of Christ or not, this paper deals with the issue of the preservation of decorative tattoos in the Kingdom of Heaven.
Review of Rabbinic Judaism, 2018
The aim of this paper is to draw attention to the role of marks – signs and scripts – that Jews imprinted on their bodies during the course of two millennia. Although a Biblical prohibition exists against tattooing (Lev. 19:28), there were Jews who wrote the Lord’s name on their body, probably with ink. Ezekiel 9:4-6 is discussed, and then Cain’s Mark (Gen. 4:15), where the apotropaic character of the mark (or letter) is clear. Isaiah 44:5 is analyzed, and compared to Exodus 28:36 and 39:30, where examples of setting the Lord’s Name on one’s arm or forehead are delineated. It is surmised that this practice originated among priests and only later was imitated by the laity. Special attention is given to Numbers 6:22-27; it is claimed here that ‘setting’ the Lord’s Name was done literally by the priests, in contrast to previous commentators who interpret this verse metaphorically. Thus, priests blessed orally and committed their blessing into a bodily inscription on the people they had blessed. This custom most likely reflects the third commandment (Exod. 20:7): ‘Thou shalt not take the name of the Lord thy God in vain’, which is interpreted as inscribing the Lord’s Name and then profaning it. In the Talmud, there is evidence that in Late Antiquity there were Jews who had the Lord’s Name written on their bodies in ink. Moreover, in Hekhalot literature there are two detailed descriptions of how people were inscribed with God’s name accompanied by liturgy, in a kind of rite-of-passage ritual. Additional texts are cited and discussed in what follows (e.g., Revelation 19:16; Galatians 6:17) as evidence that there were Jews in Antiquity who inscribed the Lord’s name on their bodies.
Jewish Bible Quarterly, 2010
You shall not make any cuttings in your flesh for the dead, nor imprint any marks on you; I am the Lord (JPS 1917). You shall not make gashes in your flesh for the dead, nor incise any marks on yourselves; I am the Lord (NJPS 1985). In the ancient world during biblical times, the branding and tattooing of both animals and humans were commonly practiced. Currently, there is a fashion among the younger generation to have portions of the body tattooed. There is, therefore, an intriguing question to ask: How should we understand the prohibition of ketovet ka'aka in Leviticus 19:28? Clearly, the translations above reveal a real problem: The earlier translation distinguishes between "cuttings" and "imprinting(s)." The later translation, on the other hand, links "make gashes" with "incise." Neither, however, specifically mentions "branding." Or, does one of the terms in the Torah mean branding? Should we restrict the meaning of the prohibition of tattooing and not consider that it covers branding, or vice versa? Perhaps the Torah means to prohibit both tattooing and branding of human beings. If so, why then has only tattooing remained in the halakhic literature? Which is the likely meaning in the Torah? In The American Heritage Dictionary of the English Language (1992), 1 branding is defined as "a mark indicating identity or ownership, burned on the hide of an animal with a hot iron. .. . A mark burned into the flesh of criminals. .. . A mark of disgrace or notoriety; a stigma. .. ." The same dictionary, using similar terms, defines tattoo as "A permanent mark or design made on the skin by a process of pricking and ingraining an indelible pigment." Both historically and in modern usage, these are two distinct and independent processes. The prohibition against ketovet ka'aka which appears in Leviticus 19:28, is a hapax legomenon: that is, it is mentioned in the Hebrew Bible only once. Biblical hapax legomena play a large part in disputes over Bible translation,
Die ewige Wunde, 2023
Medieval devotion focused on the Passion of Christ and the veneration of his wounds. The side wound symbolised Christ’s dual nature as human and divine, and became a central motif in prayer books and prints from the 14th to the 16th century. This essay explores people’s interactions with wound images and shows that wound worship was not just a cerebral exercise, but a corporeal and intensely emotional one. The textual and visual sources reveal the extraordinary power of the imagination to connect with eternity through the holy wound.
Journal for The Study of Religions and Ideologies, 2016
IntroductionAlong history, a lot of statements for and against tattoos were made, but the practice of tatooeing managed to survive since ancient times. About 12000 years B.C., the ones who had wounds on their bodies tried to heal them by rubbing ashes. After the wounds healed, in their place remained black marks which had the appearance of drawings. Among the oldest tattoos that were kept, there is a mummy over 5200 years old, proving one more time that tattoos were the most ancient art form. There is little knowledge about the identity of the first people tattooed on this planet and this issue is still debated. The last discoveries make reference to the Ancient Egypt and to the Eskimo people.Over time, tattoos had different purposes such as right of free way, marks of a social rank, symbols of spiritual and religious devotion, decorations for braveness, sexual and fertility signs, proof of love, punishments, but they also worked as charms for protection and for the identification o...
Interpreter: A journal of Mormon scripture, 2016
Loss, pain, and suffering are too often, it seems, co-sojourners through our lives. To one degree or another, we all become familiar with these elements of a life lived in an imperfect world. It is inevitable-and virtually universal-that such companions foster questions about the meaning of life and whether there is a God who is the author, director, and finisher of that meaning. For those who conclude that God is real and has part in our lives, suffering can have or acquire eternal significance, enhanced by the personal realization that God, too, suffers and has suffered. In the Christian paradigm, God shares our suffering and we, in turn, share in His. In the depths of our sorrow we have, literally, a "co-sufferer" sharing our journey. As Christians, we are called upon to take upon ourselves the name of Christ. This act not only gives us a new name, but may require us to bear loss, pain, and suffering as did Christ-to acquire the "marks of Jesus" in our own lives. Indeed, for some, such bearing may be a key part of becoming what God plans for us to become. On the day following our return, I learned that the still relatively young daughter of a friend, neighbor, and member of our ward had suddenly and unexpectedly died while we were gone. And, later that same day, another friend was horrified to find his even younger daughter dead in her apartment. These two shocking stories led me to turn to a book that had long been on my list of must-reads.
The Jesus Channel TV, 2024
This article by Rev. Erich Habich-Traut delves into the notable findings concerning the Shroud of Turin, particularly focusing on the facial injuries of Jesus as revealed through advanced image enhancements utilizing artificial intelligence (AI). Initially perceived as a faint imprint with minimal discernible details, recent technological advancements have enabled a deeper exploration of the Shroud's image, formerly considered merely a negative representation. The author details a three-year journey of enhancing the image using cutting-edge software, leading to the revelation of markings that suggest the crucified Jesus was subjected to pre-crucifixion beatings. Drawing on biblical accounts, the paper presents the correlation between the facial injuries observed on the Shroud and the descriptions of violence documented in the Gospels. This analysis highlights the significance of the findings, which have not been previously noted by other scholars in the field of Sindonology, thereby contributing a unique perspective to the ongoing discourse surrounding the Shroud of Turin.
Journal of Eastern Christian Studies 73:3-4 (2021): 291-316
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