Mark, seal and forehead as bivalent covenant symbols

The seals in Revelation

As I read the Book of Revelation towards the end of 2023, I encountered numerous references to marks and seals, often depicted on the forehead. Though time constraints prevented me from exploring this theme extensively, I took notes for further investigation. This post aims to synthesize my findings. Revelation abounds with dual symbolism, presenting a heavenly temple with worship and rituals that determines the fate of people on earth. The impact of the rituals diverges starkly for the righteous and the wicked, culminating in the destruction of the latter in Babylon the harlot, while the former find refuge in the New Jerusalem, the bride of the Lamb.

To help the angels distinguish between the wicked and the righteous, the people have to be marked.

3 Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.

Revelation 7

3 And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him:
4 And they shall see his face; and his name shall be in their foreheads.

Revelation 22

(See also Revelation 9:3 and 14:1). Earlier in Revelation, a scroll with seven seals is described that only the Lamb can open. As the seals of the scroll are opened, the servants of God get a seal on their foreheads to be distinguished from the wicked. This is another example of a bivalent covenant symbol. We can read about the wicked equivalent to this seal in several other passages in Revelation, like this one:

15 And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.
16 And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads:
17 And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.

Revelation 13

(See also Revelation 17:5 and 20:4).

The Jewish Annotated New Testament provides insight on this topic of seals/marks on both the righteous and wicked.

In one of Revelation’s most mysterious and distinctive features, John imagines the righteous of Israel as “sealed” [Gk sphragizein] on their foreheads with the name of God and the Lamb (7.3–4; 14.1; 22.4; cf. 4 Ezra 6.5), and the unrighteous, the dupes of the beast, as likewise receiving “marks” [Gk charagma] on the forehead or right hand with the encrypted name of the Beast (13.16–18). The great whore of Babylon also has inscribed on her forehead a name—“a mystery”—that rather unmysteriously identifies her as “Babylon the great, mother of whores and of earth’s abominations” (17.5). Whether labeled seals, marks, or simply names, these insignia have functions beyond identifying their bearers. The sealing of the righteous follows explicitly from a scene in Ezekiel in which God calls an angel to put a taw (or X-mark) on the foreheads of everyone in Jerusalem who rejected the desecration of the Temple; only those inscribed will escape the executioner angels (Ezek 9). As with the doorpost marks that, in the Passover story of Exodus, safeguarded the Israelites from the slaying of the firstborn (Ex 12.21–27), these forehead marks are apotropaic, protecting their bearers from supernatural dangers.

Levine, Amy-Jill; Brettler, Marc Zvi. The Jewish Annotated New Testament (p. 561). Oxford University Press. Kindle Edition.

The beast’s deceptive marking, which parodies the sealing of the righteous, reflects a common theme in bivalent covenant symbols. Often, there exists an imitation or a diluted version of that which is bestowed upon God’s covenant people. This duality showcases both similarities and differences, signifying both imitation and distortion of the true essence originating from above. As an example, the great and spacious building in Lehi’s dream is an imitation of the temple, but also a distortion since the temple for instance has a solid foundation and the great and spacious building has none. Even Satan himself “transformeth himself nigh unto an angel of light” (2 Nephi 9:9).

The Amlicites

The Amlicites narrative in Alma 3 draws intriguing parallels to the marks on the forehead described in Revelation. The Amlicites, originally Nephites, chose to separate from their brethren. The term ‘Nephites,’ initially denoting those who followed Nephi in 2 Nephi 5, was later used to represent a covenant people rather than merely a genetic lineage. While the Amlicites shared Nephite ancestry, they purposefully distanced themselves from the covenant community.

4 And the Amlicites were distinguished from the Nephites, for they had marked themselves with red in their foreheads after the manner of the Lamanites;

Alma 3

“After the manner of the Lamanites” indicates that this was also common practice among the Lamanites. This practice of marking was apparently prevalent among enemies of the covenant people, whether they were descendants of Laman and Lemuel or dissenting Nephites. The significance of the color red, if any, is not clear, but red was an easily accessible color in those days so it is not surprising. All you needed was blood and I find that a very likely source for their red mark. In 3 Nephi 4 we read about the Gadianton robbers being dyed in blood when going to war.

Perhaps it is far fetched but I sense a connection to just a few verses prior, at the end of Alma 2. Here the Amlicites have been beaten in battle with the Nephites and driven out of the land and into the wilderness that is called Hermounts. It is described as “that part of the wilderness which was infested by wild and ravenous beasts.” Given that the Lamanites also are frequently associated with wild beasts (see e.g. 2 Nephi 5:24, Jarom 1:7, Enos 1:20), the Amlicites become Lamanites in every way, including a red marking, perhaps from the blood of beasts, that might parody the covenant people who apply the blood of the Lamb of God. Ironically, they seal their own fate by marking themselves as a demonstrative act of separation from the covenant people and therefore the covenant promises, including the atonement. The Lamanites spill the blood of wild beasts for their own use instead of letting the Lamb spill its blood on their behalf.

Mormon gives a longer explanation of the mark and associated curse in Alma 3 that he closes with these words:

18 Now the Amlicites knew not that they were fulfilling the words of God when they began to mark themselves in their foreheads; nevertheless they had come out in open rebellion against God; therefore it was expedient that the curse should fall upon them.
19 Now I would that ye should see that they brought upon themselves the curse; and even so doth every man that is cursed bring upon himself his own condemnation.

Alma 3

It is fitting here to reference a previous post discussing how both Christ and Satan can “seal you his” according to the Book of Mormon.

Temple connections

Another connection that comes to mind is the engraved plate on the forhead of the high priest. The high priest in the ancient temple was to wear this as part of the temple clothing according to the instructions to Aaron in Exodus 28. The engraved text on the golden metal plate was “holiness to the Lord”, or rather “holiness to YHWH”. The sacred name that could not be spoken, except by the high priest in the holy of holies, was engraved on their forehead. Given the temple setting in Revelation, I would expect John also to have that connection in mind during the part of his vision where the righteous were sealed on the forehead, even with the name of God. Revelation heralds a new era with the slaughtered Lamb. The Lamb’s sacrifice supersedes the high priest’s role, who merely prefigured this sacrifice. Now every saint could become a high priest in a sense, apply the blood of the Lamb and therefore receive that seal with his name on their foreheads.

Even though “holiness to the Lord” is engraven on every temple today, we do not wear golden plates on our foreheads. But I still think there are aspects of our temple worship today that has relation to the mark/seal theme. In addition to entering into the building with “holiness to the Lord” engraven upon it as a covenant people, we also wear sacred clothing like the high priest of old. I find the ephod of particular interest. This was some sort of apron made of the same fabric and colors as the veil, separating the holy place from the most holy place. The veil represented the entrance into God’s presence. It was embroidered with cherubim, symbolizing the entrance to the tree of life in the Garden of Eden.

A person wearing the ephod would only be someone that could pass through the veil. It is as if the veil leaves an indelible mark upon the high priest who passed through. Similarly, there is a clear connection between the garments that endowed members of the Church of Jesus Christ of Latter-Day Saints use today and the veil in modern temples. There is no need to go into details but those who have been there know that it involves markings. As we enter into covenants and pass through the veil, we are symbolically marked by it. By wearing the temple clothing, we carry the sign that we have been in the most holy place and belong to the covenant people. Remaining worthy to bear this mark enables us to partake in the blessings reserved for the covenant people and be spared from the calamities that will befall the wicked.