Revelation 7:2 introduces the angel with the seal of God who gives the command in this verse — immediate narrative context.

Revelation 9:4 explicitly links harm to those without the seal on their foreheads—the same seal here, showing its protective function.

Revelation 13:16 describes the mark of the beast on forehead or hand — a direct contrast to God's seal on his servants' foreheads.

In Revelation 14:1, the 144,000 have the Father's name on their foreheads — the same sealing described here.

Revelation 20:4 shows those who refused the beast's mark reigning with Christ — the outcome of being sealed by God.

Revelation 22:4 says God's name will be on believers' foreheads — the ultimate fulfillment of the sealing in Revelation 7.

Revelation 17:5 has a name on the harlot's forehead — opposite meaning from the protective seal on God's servants here.

In Exodus 9:4-6, God separates Israel's livestock from Egypt's — a typology of distinguishing the sealed servants from the world.

In Exodus 12:13, the blood on doorposts protects from the destroyer — a typology of the sealing that spares God's servants.

In Exodus 12:23, the Lord passes over homes marked with blood — typologically prefigures sealing for protection from judgment.

Isaiah 65:8 says 'Destroy it not' for the cluster with blessing—parallel to 'hurt not' the sealed servants, preserving the faithful remnant.

Ezekiel 9:4 describes setting a mark on foreheads to spare the righteous — the same protective sealing imagery Revelation uses here for God's servants.

Ezekiel 9:6 commands not to harm those with the mark — directly parallel to the command in Rev 7:3 not to harm until sealing is complete.

In Isaiah 26:20, God's people hide in chambers until indignation passes — a parallel to being sealed before judgment.

In Zephaniah 2:3, the meek may be hidden in the day of the Lord's anger — a parallel to being sealed for protection.