Cuttings in your flesh for the dead - Compare the margin reference. Among the excitable races of the East this custom appears to have been very common.
Print any marks - Tattooing was probably practiced in ancient Egypt, as it is now by the lower classes of the modern Egyptians, and was connected with superstitious notions. Any voluntary disfigurement of the person was in itself an outrage upon God's workmanship, and might well form the subject of a law.

Any cuttings in your flesh for the dead - That the ancients were very violent in their grief, tearing the hair and face, beating the breast, etc., is well known. Virgil represents the sister of Dido "tearing her face with her nails, and beating her breast with her fists."
"Unguibus ora soror foedans, et pectora pugnis."
Aen., l. iv., ver. 672.
Nor print any marks upon you - It was a very ancient and a very general custom to carry marks on the body in honor of the object of their worship. All the castes of the Hindoos bear on their foreheads or elsewhere what are called the sectarian marks, which distinguish them, not only in a civil but also in a religious point of view, from each other. Most of the barbarous nations lately discovered have their faces, arms, breasts, etc., curiously carved or tattooed, probably for superstitious purposes. Ancient writers abound with accounts of marks made on the face, arms, etc., in honor of different idols; and to this the inspired penman alludes, Revelation 13:16, Revelation 13:17; Revelation 14:9, Revelation 14:11; Revelation 15:2; Revelation 16:2; Revelation 19:20; Revelation 20:4, where false worshippers are represented as receiving in their hands and in their forehead the marks of the beast. These were called στιγματα stigmata among the Greeks, and to these St. Paul refers when he says, I bear about in my body the Marks (stigmata) of the Lord Jesus; Galatians 6:17. I have seen several cases where persons have got the figure of the cross, the Virgin Mary, etc., made on their arms, breasts, etc., the skin being first punctured, and then a blue colouring matter rubbed in, which is never afterward effaced. All these were done for superstitious purposes, and to such things probably the prohibition in this verse refers. Calmet, on this verse, gives several examples. See also Mariner's Tonga Islands, vol. i. p. 311-313.

Ye shall not make any cuttings in your flesh for the dead, nor print any (l) marks upon you: I [am] the LORD.
(l) By whipping your bodies or burning marks in them.

Ye shall not make any cuttings in your flesh for the dead,.... Either with their nails, tearing their cheeks and other parts, or with any instrument, knife, razor, &c. Jarchi says, it was the custom of the Amorites, when anyone died, to cut their flesh, as it was of the Scythians, as Herodotus (d) relates, even those of the royal family; for a king they cut off a part of the ear, shaved the hair round about, cut the arms about, wounded the forehead and nose, and transfixed the left hand with arrows; and so the Carthaginians, who might receive it from the Phoenicians, being a colony of theirs, used to tear their hair and mouths in mourning, and beat their breasts (e); and with the Romans the women used to tear their cheeks in such a manner that it was forbid by the law of the twelve tables, which some have thought was taken from hence: and all this was done to appease the infernal deities, and to give them satisfaction for the deceased, and to make them propitious to them, as Varro (f) affirms; and here it is said to be made "for the soul", for the soul of the departed, to the honour of it, and for its good, though the word is often used for a dead body: now, according to the Jewish canons (g), whosoever made but one cutting for a dead person was guilty, and to be scourged; and he that made one for five dead men, or five cuttings for one dead man, was obliged to scourging for everyone of them:
nor print any marks upon you; Aben Ezra observes, there are some that say this is in connection with the preceding clause, for there were who marked their bodies with a known figure, by burning, for the dead; and he adds, and there are to this day such, who are marked in their youth in their faces, that they may be known; these prints or marks were made with ink or black lead, or, however, the incisions in the flesh were filled up therewith; but this was usually done as an idolatrous practice; so says Ben Gersom, this was the custom of the Gentiles in ancient times, to imprint upon themselves the mark of an idol, to show that they were his servants; and the law cautions from doing this, as he adds, to the exalted name (the name of God): in the Misnah it is said (h), a man is not guilty unless he writes the name, as it is said, Leviticus 19:28; which the Talmudists (i) and the commentators (k) interpret of the name of an idol, and not of God:
I am the Lord; who only is to be acknowledged as such, obeyed and served, and not any strange god, whose mark should be imprinted on them.
(d) Melpomene, sive, l. 4. c. 71. (e) Alex. ab Alex. Genial. Dier. l. 3. c. 7. (f) Apud Servium in Virgil. Aeneid. 3. (g) Misn. Maccot, c. 3. sect. 5. (h) Ibid. sect. 6. (i) T. Bab. Maccot, fol. 21. 1. (k) Jarchi, Maimon. Bartenora, & Ez Chayim in Misn. ut supra. (g))

Ye shall not make any cuttings in your flesh for the dead--The practice of making deep gashes on the face and arms and legs, in time of bereavement, was universal among the heathen, and it was deemed a becoming mark of respect for the dead, as well as a sort of propitiatory offering to the deities who presided over death and the grave. The Jews learned this custom in Egypt, and though weaned from it, relapsed in a later and degenerate age into this old superstition (Isaiah 15:2; Jeremiah 16:6; Jeremiah 41:5).
nor print any marks upon you--by tattooing, imprinting figures of flowers, leaves, stars, and other fanciful devices on various parts of their person. The impression was made sometimes by means of a hot iron, sometimes by ink or paint, as is done by the Arab females of the present day and the different castes of the Hindus. It is probable that a strong propensity to adopt such marks in honor of some idol gave occasion to the prohibition in this verse; and they were wisely forbidden, for they were signs of apostasy; and, when once made, they were insuperable obstacles to a return. (See allusions to the practice, Isaiah 44:5; Revelation 13:17; Revelation 14:1).

"Ye shall not make cuttings on your flesh (body) on account of a soul, i.e., a dead person (נפשׁ = מת נפשׁ, Leviticus 21:11; Numbers 6:6, or מת, Deuteronomy 14:1; so again in Leviticus 22:4; Numbers 5:2; Numbers 9:6-7, Numbers 9:10), nor make engraven (or branded) writing upon yourselves." Two prohibitions of an unnatural disfigurement of the body. The first refers to passionate outbursts of mourning, common among the excitable nations of the East, particularly in the southern parts, and to the custom of scratching the arms, hands, and face (Deuteronomy 14:1), which is said to have prevailed among the Babylonians and Armenians (Cyrop. iii. 1, 13, iii. 3, 67), the Scythians (Herod. 4, 71), and even the ancient Romans (cf. M. Geier de Ebraeor. luctu, c. 10), and to be still practised by the Arabs (Arvieux Beduinen, p. 153), the Persians (Morier Zweite Reise, p. 189), and the Abyssinians of the present day, and which apparently held its ground among the Israelites notwithstanding the prohibition (cf. Jeremiah 16:6; Jeremiah 41:5; Jeremiah 47:5), - as well as to the custom, which is also forbidden in Leviticus 21:5 and Deuteronomy 14:1, of cutting off the hair of the head and beard (cf. Isaiah 3:24; Isaiah 22:12; Micah. Leviticus 1:16; Amos 8:10; Ezekiel 7:18). It cannot be inferred from the words of Plutarch, quoted by Spencer, δοκοῦντες χαρίζεσθαι τοῖς τετελευκηκόσιν, that the heathen associated with this custom the idea of making an expiation to the dead. The prohibition of קעקע כּתבת, scriptio stigmatis, writing corroded or branded (see Ges. thes. pp. 1207-8), i.e., of tattooing, - a custom not only very common among the savage tribes, but still met with in Arabia (Arvieux Beduinen, p. 155; Burckhardt Beduinen, pp. 40, 41) and in Egypt among both men and women of the lower orders (Lane, Manners and Customs i. pp. 25, 35, iii. p. 169), - had no reference to idolatrous usages, but was intended to inculcate upon the Israelites a proper reverence for God's creation.

Cuttings in your flesh - Which the Gentiles commonly did both in the worship of their idols, and in their solemn mournings, Jeremiah 16:6.