Review of Two New Theories about the Lamanite Mark Recently Presented in Two Different Forums

Abstract: T. J. Uriona has offered two new theories about the meaning of Nephi’s term “skin of blackness” in 2 Nephi 5:21. He suggests that Nephi’s term may indicate impending death and/or it may be a literal reference to diseased or deathly skin. Both theories are based on a motif in an ancient Neo-Assyrian treaty that curses people to have skin as black as pitch and crude oil. I submit that these two theories are inconsistent with the larger context in the Book of Mormon.

In “Understanding the Lamanite Mark” published last year in Interpreter,1 I proposed that the dark mark on the skin that distinguished Lamanites from Nephites was a self-inflicted sacrilegious mark cut into the skin in defiance of the law of Moses. This profane ancient mark on the skin was permanent in nature, like a modern tattoo. (Of course, this doesn’t mean that all of today’s tattoos reflect rebellion against God. Today’s tattoos are adopted for many non-rebellious reasons.) Profane marks made by incision, simply called “marks” in the Bible, were specifically prohibited by the law of Moses (Leviticus 19:28). People who had covenanted with God to obey this law would only have adopted these marks in rebellion against him and his law. Those who continued to keep the law would have seen these marks as evidence of apostasy.

When the Lord says, “I will set a mark upon” Lamanites and others [Page 156](Alma 3:14–16), and when Nephi says that “the Lord did cause a skin of blackness to come upon” Lamanites (2 Nephi 5:21–22), their words don’t preclude a self-inflicted mark. The Lord sometimes says “I will” and “I will cause” to depict actions that he knows will be taken by men and women of their own free will (see, for example, Mosiah 12:5 and Helaman 15:16–17). Also, the passive voice can be used in phrases like “came upon” or “was set upon” (see Jacob 3:5 and Alma 3:6, 10) to describe a self-inflicted mark. Mormon demonstrates this when he says, “[T]hey [the Amlicites] also [like the Lamanites] had a mark set upon them; yea, they set the mark upon themselves” (Alma 3:13). Mormon also quotes the Lord, who says, “I will set a mark upon” Lamanites and others (Alma 3:14–16). Mormon explains that the Amlicites fulfilled these specific “words of God” as “they began to mark themselves” (Alma 3:18; see also Alma 3:13–16). Thus, Mormon clarifies that God “set a mark upon” the Amlicites as they marked themselves. Reason suggests that God may have “set a mark upon” the Lamanites as they marked themselves in a similar manner, which Mormon calls “the manner of the Lamanites” (Alma 3:4).

My paper explains in detail how this biblical meaning of the word mark, together with biblical meanings of other related words, the archaeological record, and relevant passages in the Book of Mormon (taking into account their primarily Early Modern English vocabulary and syntax) combine to support the view that the Lamanite mark was a self-imposed, permanent, profane mark on the skin.

Two New Theories

In this research note, I review two new theories about the Lamanite mark, both of which reflect proposals made by T. J. Uriona. In December 2023, BYU Studies published Uriona’s article, “‘Life and Death, Blessing and Cursing’: New Context for ‘Skin of Blackness’ in the Book of Mormon.”2 Uriona proposes what he sees as new context for the curse that the Lord brought upon Laman and Lemuel. This proposal, while novel,