TATOOS! THE AZAZEL TREND WHICH MANY MODERN DAY CHURCH ATTENDEES PARTAKE OF THIS EVIL

I used to believe that too Neim but not anymore when I understand it in its correct context .

Shaving and Sidelocks?
The Real Meaning of Leviticus 19:27-28

In Leviticus 19:27-28 we are commanded:

"(27) You shall not round the edge of your head, nor shall you destroy the edge of your beard. (28) And you shall not make a cutting for the dead in your flesh, nor shall you make a written tattoo upon you; I am YHWH."

In these two verses we are forbidden to make four types of "cuttings":

1) Cutting the head or hair
2) Cutting the face or beard
3) Cutting the flesh
4) Inscribing writing on the flesh

What precisely is forbidden by these four commandments? Are we required to grow long Elvis-style side locks? Or Rabbanite-style "pe'os"? To understand these four commandments we must consider the meaning of the words in their immediate context as well as the broader context of the entire Tanach and the ancient world in which the Torah was given.

Let us begin with the first commandment in the series, rounding the side of one's head. To round the side of the head does not mean to cut the head itself but rather to cut the hair on the head. Specifically we are forbidden from rounding the "Pe'ah" of the head. Pe'ah is often translated as corner or side-lock, but it actually has the meaning of "side" or "edge". This is always the meaning of the word Pe'ah in hundreds of passages throughout the Tanach such as "and for the second side of the tabernacle, on the north side (Pe'ah), twenty boards." (Ex 26:20) and again" And the west side (Pe'ah) shall be the Great Sea, from the border as far as over against the entrance of Hamath. This is the west side (Pe'ah)." (Ezek 47:20).

To "round the edge of your head" means to cut off the hair around the sides of the head. Many exegetes associate this with the pagan "bowl-cut". A bowl-cut was an ancient hair-cut with pagan significance that was created by placing a round bowl on the head and cutting all the exposed hair.

However, when the prohibition to cut one's hair is repeated in Dt 14:1-2 we read: "...you shall not cut yourselves nor shall you place baldness between your eyes, for the dead." Since most people do not have any significant hair "between the eyes" this phrase is usually understood as meaning the hair on the front of the head above the eyes. Bearing this in mind, we learn two things from Dt 14. Firstly, we learn that the prohibition is not necessarily a bowl-cut, but making any baldness around the edges of the head. Secondly, we see that the prohibition is specifically in the context of mourning. That is, one is prohibited to make baldness in the head as an act of mourning "for the dead". In ancient times, when someone died the surviving relatives were so distraught that they cut their skin until they bled and shaved bald spots on their head.

While cutting one's hair may sound like a strange act of mourning to the modern reader, this was a common practice in the ancient world. In fact, the Torah even permits non-Israelites to perform this despised mourning practice in certain contexts. Thus we read regarding the captive Gentile woman: "and she shall shave her head... and she shall cry over her mother and her father for a month of days" (Deuteronomy 21:12-14). As an act of mercy, the Torah allows the heathen women to shave her head while she mourns her recently killed father and mother (cf. Dt 20:13-14).

That making bald spots on the head was a mourning practice is also mentioned by the prophets. Thus we read "And I will turn your feasts into mourning, and all your songs into lamentation; and I will bring up sackcloth upon all loins, and baldness upon every head; and I will make it as the mourning for an only son, and the end thereof as a bitter day." (Amos 8:10) Similarly, we read: "Make yourself bald, and shear yourself for the children of thy delight; enlarge your baldness as the vulture; for they are gone into captivity from thee." (Micah 1:16). These are only two of many verses that relate to the fact that in ancient times making bald spots on the head was an act of mourning along with lamentation, rending of clothes and donning of sackcloth. Thus when we are forbidden in Lev 19 and Dt 14 to "round the side of your head" and "place baldness between your eyes... for the dead" the meaning is that we may not shave our head or any part thereof as an act of mourning or sadness. There is no implication in the commandment in Lev 19 that we must grow side locks or pony tails. The only thing prohibited in Lev 19:27a is to shave the side of the head as an act of mourning. Were one to shave their head for stylistic reasons their would be no prohibition whatsoever.

We have seen thus far that the Israelite is forbidden to make cuts in his flesh and shave parts of his head as acts of mourning "for the dead". In Lev 21 we read of a similar prohibition that specifically applies to the Kohanim (descendants of Aaron). In Lev 21 the Kohanim are forbidden from becoming ritually impure from the dead with the exception of their immediate relatives. After listing the relatives that the Kohen may become impure from, we read:

"(4) A man shall not become impurified by his people to defile him. (5) They shall not make bald a baldness in their head nor shall they shave the edge of their beard and in their flesh they shall not cut a cut." (Lev 21:4-5)

The context of the passage is explicitly defiling oneself for the dead. In this case the Kohanim are forbidden from various mourning practices. Not only are they forbidden from coming in contact with the dead bodies of their deceased friends (vv.1ff.) but they are also forbidden from defiling themselves by making bald spots on their heads, by shaving their beards, and by cutting their skin. We see here that three of the prohibitions found in Lev 19 and Dt 14 are repeated in Lev 21. In all three passages both the implicit and explicit contexts are that of mourning practices. Every ancient person knew that one cut one's skin or shaved one's head as an act of mourning and it was these acts of mourning that are being prohibited in Lev 19. While the mourning connotation of cutting flesh and shaving may not be obvious to the modern reader, we have seen that the Torah itself as well as the later prophets take it as a given that cutting one's flesh and shaving one's head are characteristic acts of mourning along with crying and wearing sackcloth.

[link to www.karaite-korner.org]

There are many of you out there who resist the word of God and willfully suppresses his instructions and bring his statutes and commands to zero in order to be worldly.The reasoning is to be able to walk after your own lusts and to be accepted by the world.

The constant battle goes on with christians and because of the diluted untrue doctrinal versions of the bible teachings they lead the young ones astray by telling them lies that there is no law and we are under grace,"JESUS LOVES YOU".

Lets address this issue OF THE TATOO and PIERCINGS what the word says,though it will be rejected by the masses it is the truth of the father.
Jeremiah Chpter 10
LEARN NOT THE WAYS OF THE HEATHEN


Most of Leviticus 19 (such as verse 19:28) are moral commandments that applies not only for Israel but for the New Testament Christian today."Some ceremonial precepts there are in this chapter, but most of them are moral. . . Most of these precepts are binding on all, for they are expositions of most of the ten commandments."


The heavenly father EH'YEH plainly, clearly, strongly, and without a doubt – condemns the tattoo.

Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I am the LORD.
Leviticus 19:28


Could that be any more clear?


"Ye shall not. . .print any marks upon you. . ."


Simple. . . Straightforward. . .Settled. . .

EH'YEH Said It. . . I Believe It. . . That Settles It. . .

Right. . .?

Not hardly. . .

The clear statement from the word of God does not settle anything for this generation of disobedient, carnal, worldy, tolerant, non-judgmental, Christians. Rather than obey God, they run miles and miles and miles to "justify" their open disobedience to the Word of God.

How do they get around Leviticus 19:28?

Clearly, there it is. "Ye shall not. . .print any marks upon you. . ."

A lot of Christians when confronted with Leviticus 19:28, scream, "Hey dude, that’s not for today. Man, that’s the Old Testament. I’m under the New Testament".

Did you know that "bestiality" (sicko, perverted, sex with an animal) was ONLY forbidden in the Old Testament Levitical Law? Only in Leviticus 18:23 and Leviticus 20:15-16. Dude, only in the Old Testament Law. Does that mean a Holy God NOW – under the New Testament, approves of bestiality?

Same sick, perverted, wicked, line of reasoning as the "it’s ONLY in the Old Testament-tattoo-bearer-wearer". Same reasoning. . . Same disobedience. . . Same perversion of the Word of God.

I used to believe that too Neim but not anymore when I understand it in its correct context .

Shaving and Sidelocks?
The Real Meaning of Leviticus 19:27-28

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In Leviticus 19:27-28 we are commanded:

"(27) You shall not round the edge of your head, nor shall you destroy the edge of your beard. (28) And you shall not make a cutting for the dead in your flesh, nor shall you make a written tattoo upon you; I am YHWH."

In these two verses we are forbidden to make four types of "cuttings":

1) Cutting the head or hair
2) Cutting the face or beard
3) Cutting the flesh
4) Inscribing writing on the flesh

What precisely is forbidden by these four commandments? Are we required to grow long Elvis-style side locks? Or Rabbanite-style "pe'os"? To understand these four commandments we must consider the meaning of the words in their immediate context as well as the broader context of the entire Tanach and the ancient world in which the Torah was given.

Let us begin with the first commandment in the series, rounding the side of one's head. To round the side of the head does not mean to cut the head itself but rather to cut the hair on the head. Specifically we are forbidden from rounding the "Pe'ah" of the head. Pe'ah is often translated as corner or side-lock, but it actually has the meaning of "side" or "edge". This is always the meaning of the word Pe'ah in hundreds of passages throughout the Tanach such as "and for the second side of the tabernacle, on the north side (Pe'ah), twenty boards." (Ex 26:20) and again" And the west side (Pe'ah) shall be the Great Sea, from the border as far as over against the entrance of Hamath. This is the west side (Pe'ah)." (Ezek 47:20).

To "round the edge of your head" means to cut off the hair around the sides of the head. Many exegetes associate this with the pagan "bowl-cut". A bowl-cut was an ancient hair-cut with pagan significance that was created by placing a round bowl on the head and cutting all the exposed hair.

However, when the prohibition to cut one's hair is repeated in Dt 14:1-2 we read: "...you shall not cut yourselves nor shall you place baldness between your eyes, for the dead." Since most people do not have any significant hair "between the eyes" this phrase is usually understood as meaning the hair on the front of the head above the eyes. Bearing this in mind, we learn two things from Dt 14. Firstly, we learn that the prohibition is not necessarily a bowl-cut, but making any baldness around the edges of the head. Secondly, we see that the prohibition is specifically in the context of mourning. That is, one is prohibited to make baldness in the head as an act of mourning "for the dead". In ancient times, when someone died the surviving relatives were so distraught that they cut their skin until they bled and shaved bald spots on their head.

While cutting one's hair may sound like a strange act of mourning to the modern reader, this was a common practice in the ancient world. In fact, the Torah even permits non-Israelites to perform this despised mourning practice in certain contexts. Thus we read regarding the captive Gentile woman: "and she shall shave her head... and she shall cry over her mother and her father for a month of days" (Deuteronomy 21:12-14). As an act of mercy, the Torah allows the heathen women to shave her head while she mourns her recently killed father and mother (cf. Dt 20:13-14).

That making bald spots on the head was a mourning practice is also mentioned by the prophets. Thus we read "And I will turn your feasts into mourning, and all your songs into lamentation; and I will bring up sackcloth upon all loins, and baldness upon every head; and I will make it as the mourning for an only son, and the end thereof as a bitter day." (Amos 8:10) Similarly, we read: "Make yourself bald, and shear yourself for the children of thy delight; enlarge your baldness as the vulture; for they are gone into captivity from thee." (Micah 1:16). These are only two of many verses that relate to the fact that in ancient times making bald spots on the head was an act of mourning along with lamentation, rending of clothes and donning of sackcloth. Thus when we are forbidden in Lev 19 and Dt 14 to "round the side of your head" and "place baldness between your eyes... for the dead" the meaning is that we may not shave our head or any part thereof as an act of mourning or sadness. There is no implication in the commandment in Lev 19 that we must grow side locks or pony tails. The only thing prohibited in Lev 19:27a is to shave the side of the head as an act of mourning. Were one to shave their head for stylistic reasons their would be no prohibition whatsoever.

We have seen thus far that the Israelite is forbidden to make cuts in his flesh and shave parts of his head as acts of mourning "for the dead". In Lev 21 we read of a similar prohibition that specifically applies to the Kohanim (descendants of Aaron). In Lev 21 the Kohanim are forbidden from becoming ritually impure from the dead with the exception of their immediate relatives. After listing the relatives that the Kohen may become impure from, we read:

"(4) A man shall not become impurified by his people to defile him. (5) They shall not make bald a baldness in their head nor shall they shave the edge of their beard and in their flesh they shall not cut a cut." (Lev 21:4-5)

The context of the passage is explicitly defiling oneself for the dead. In this case the Kohanim are forbidden from various mourning practices. Not only are they forbidden from coming in contact with the dead bodies of their deceased friends (vv.1ff.) but they are also forbidden from defiling themselves by making bald spots on their heads, by shaving their beards, and by cutting their skin. We see here that three of the prohibitions found in Lev 19 and Dt 14 are repeated in Lev 21. In all three passages both the implicit and explicit contexts are that of mourning practices. Every ancient person knew that one cut one's skin or shaved one's head as an act of mourning and it was these acts of mourning that are being prohibited in Lev 19. While the mourning connotation of cutting flesh and shaving may not be obvious to the modern reader, we have seen that the Torah itself as well as the later prophets take it as a given that cutting one's flesh and shaving one's head are characteristic acts of mourning along with crying and wearing sackcloth.

[link to www.karaite-korner.org]

I used to believe that too Neim but not anymore when I understand it in its correct context .

Shaving and Sidelocks?
The Real Meaning of Leviticus 19:27-28

"Interestingly, the making of tattoos as an act of mourning is the most elusive in the list. It is only mentioned once in Lev 19:28 and then never alluded to again in the Tanach. Reference is made to writing on the flesh as an act of dedication to YHWH (Isa 44:5), but never as an act of mourning. Yet the practice of inscribing the name of the dead loved one in a tattoo still exists to this very day. Recently this practice has come to the attention of the public when it was reported that New York firemen and policemen were inscribing tattoos on their flesh in memory of their deceased comrades."

all well and good but the fact of the matter remains, this has taken a ne level the marking of the skin and the piecings is not acceptable..Maybe I don't know you may be wearing tatoos and may have gotten them before your conversion but that is not the will of the father that we mark or scar or bodies.
We are temple of the holy spirit.How can you mark your body with what you see out there

The marking/cutting of the body to mourn the dead or for occult purposes is what is discussed in leviticus.
Also, we are not Levites, which are the tribe that this refers too...and lastly, we are not bound by old testament law. For instance, we dont have to sacrifice animals any longer to cover our sins. Yet that was old testament law.

The marking/cutting of the body to mourn the dead or for occult purposes is what is discussed in leviticus.
Also, we are not Levites, which are the tribe that this refers too...and lastly, we are not bound by old testament law. For instance, we dont have to sacrifice animals any longer to cover our sins. Yet that was old testament law.

All Old Testament Law stands except as expressly modified in the New Testament.

Homosexuality is forever an abomination, but we no longer have to stone homosexuals to death because the Word is now our sword.

Tattoos are against God's law. If you love him, keep his commandments.

I find them hot

[link to beatattooartist.com]

THANK YOU!