Revelation, 22–23 September 1832 [D&C 84]
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Source Note
Revelation, , OH, 22–23 Sept. 1832; Featured version copied [ca. 23 Sept. 1832]; handwriting of ; six pages; Newel K. Whitney, Papers, BYU. Includes redactions, docket, and archival marking.Three leaves, measuring 9⅞ × 8¼ inches (25 × 21 cm). Inscribed in a homemade manuscript book. Along the left margin are ten holes from an unevenly sewn binding; the threads are not extant. Each of the leaves has a vertical compression mark at the edge of its former binding. The revelation was subsequently removed from its binding, folded in half, and then tri-folded. The verso of the last page contains a graphite docket in the handwriting of : “A Revelation | relative to order of P.H | to N.K.W going to | Sept 23. 1832”. Several textual redactions in ink are in an unidentified handwriting. The pages are brittle and have marked moisture damage.This and several other revelations, along with many other personal and institutional documents kept by , were inherited by his daughter Mary Jane Whitney, who married Isaac Groo. This collection was passed down in the Groo family and donated by members of the family to the Harold B. Lee Library at Brigham Young University during the period 1969–1974.
Footnotes
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1
Andrus et al., “Register of the Newel Kimball Whitney Papers, 1825–1906,” 5–6.
Andrus, Hyrum L., Chris Fuller, and Elizabeth E. McKenzie. “Register of the Newel Kimball Whitney Papers, 1825–1906,” Sept. 1998. BYU.
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1
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Historical Introduction
After JS relocated from to , Ohio, on 12 September 1832, who had returned from preaching in the eastern came to JS to report on their proselytizing. While JS and these elders were “together in these seasons of joy,” a later history recounts, JS “inquired of the Lord and received” a revelation dated 22 and 23 September 1832. The beginning of the revelation identified its audience as JS and six elders, but partway through the revelation, the audience shifted to “Eleven save one.” Because JS was living in ’s , the revelation was probably dictated in either the store’s upstairs “translating room” or the upstairs “council room,” places where JS frequently worked.The revelation was dictated over the course of two days, most likely beginning the evening of 22 September and continuing into the early morning hours of 23 September. Textual evidence indicates a pause in the dictation at some point on 23 September. The three existing manuscript copies of the revelation (one in the handwriting of , another by Williams and JS, and one by ) all contain a clear break between the phrase “for he is full of mercy Justice grace and truth and peace for ever and ever Amen” and the phrase “And again verily verily I say unto you it is expedient . . . ,” marking an interruption in the dictation. Whitmer’s copy even adds “Received on the 23 day of September 1832” between those two lines. However, the three manuscripts also include “viz 23d. day of September AD 1832” as a notation several pages before this break, indicating that material presented before the interruption was also dictated on 23 September. It may be that the dictation went into the early morning hours of 23 September, halted for a period of time, and then recommenced later that day.The index of Revelation Book 2, one of the volumes in which this revelation was recorded, designated the revelation as one “explaining the two and commissioning the to preach the gospel.” An understanding of priesthood was still developing among followers of JS, especially in terms of its connection to different offices in the church. The Book of Mormon indicated that authority from God was necessary to perform certain ordinances, such as and conferring the , which led JS and to petition God for such authority as they worked together in that record. Later accounts indicate that in May 1829 and sometime thereafter, they received angelic visitations that provided them first with the authority to baptize and later with the authority to officiate in other . However, extant records up to June 1831 did not call such authority “priesthood”; that term—while appearing in both the Book of Mormon and in JS’s Bible revision—did not appear in any other contemporary documents until the minutes of a June 1831 , which noted that several individuals “were ordained to the .” Moreover, the “Articles and Covenants” of the church explained the different duties of apostles, elders, , , and but did not explicitly associate these offices with the priesthood.By late 1831, the high priesthood was understood to refer to both the office of high priest and to a broader authority. The office, according to an 11 November 1831 revelation, was superior to other offices in the church, just as the authority seemed to be the highest authority. This revelation stated that after the offices of deacon, teacher, priest, and elder came “the high Priest hood which is the greatest of all.” A history JS began writing around summer 1832 suggests that he had received two separate powers with different responsibilities. In that history, JS noted that “the ministring of—” gave him an authority that allowed him “to adminster the letter of the Gospel.” He also recorded receiving “the high Priesthood after the holy order of the son of the living God,” which gave him “power and ordinence from on high to preach the Gospel in the administration and demonstration of the spirit.”This 22–23 September revelation similarly delineated the existence of two priesthoods: a greater priesthood that contains to the mysteries of the kingdom and to the knowledge of God, and a holding the keys of the ministering of angels and of the gospel of repentance and baptism. The revelation traced the lineage of the two priesthoods, noting that the greater priesthood was held by Moses, who received it from a line of individuals (including Melchizedek) who had ultimately received it from God. Aaron, meanwhile, held the lesser priesthood, which was passed to his descendants until it reached John the Baptist. Both priesthoods, the revelation posited, are eternal, and men in the could become the “sons of Moses” and the “sons of Aaron” by receiving these priesthoods and “magnifying there calling.” Doing so would enable these “sons” to enter the that the Saints would construct in , allowing them to receive God’s glory that would fill the temple. Some of this information seems a culmination of ideas first expressed in JS’s revisions to passages in Hebrews, Genesis, and Exodus, which were completed in the six months leading up to September. The revelation also explained how the different offices in the church are connected to the two priesthoods. The offices of elder and , it states, are “appendages” to the high priesthood, or to the office of high priest; the offices of teacher and deacon, meanwhile, are appendages to the lesser priesthood, or to the office of priest. High priests, elders, and priests, the revelation continued, have an obligation to travel to proclaim the gospel, while teachers and deacons are responsible for watching over the church in local congregations.After providing a detailed explanation of the greater and lesser priesthoods, their offices, and their duties, the revelation emphasized the necessity of preaching to the world and provided an extensive discussion of many aspects of missionary work. Revelations from 1830, 1831, and 1832 called specific individuals on missions, but few revelations gave general procedural instructions about missionary work. This 22–23 September revelation, however, provided direction on who should serve missions, how they should serve, how they should receive sustenance while serving, what they should proclaim, and what would happen to those who did not accept their message. These instructions parallel New Testament accounts of the resurrected Jesus Christ’s directions to the eleven apostles before his ascension into heaven. As in those accounts, Christ tells the high priests in this revelation that they have a responsibility to preach to all nations and to baptize those who believe. Signs will follow the believers, the revelation continues, and the Lord will go before them, just as Christ promised the ancient apostles that he would be with them always, “even unto the end of the world.” The revelation specifically refers to “Eleven high Priests save one” (perhaps a reference to the eleven apostles to whom Christ spoke in the New Testament) and calls these high priests “apostles” and “friends” of Jesus Christ. Although many had preached the gospel before this time, this revelation seemed to launch a more urgent and comprehensive missionary campaign, even including in its preaching assignments individuals such as Bishop , who generally oversaw temporal, not spiritual, concerns., who was serving as JS’s scribe, probably recorded the revelation as JS dictated it. Williams also inscribed a copy of this revelation that was given to , stating that he was transcribing it “for N K, Whitney and Joseph the Seer.” Whitney and JS traveled together in and other states in October 1832, and the copy was likely made for the two men to carry with them on that trip. Williams and JS also made a copy of the revelation in Revelation Book 2, probably soon after the revelation was dictated. Parts of the revelation—including a “new song” on millennial themes, a condemnation of the church for neglecting the Book of Mormon, and the explanation of appendages to the greater and lesser priesthoods—were discussed in early 1833 issues of the church’s periodical The Evening and the Morning Star. A conference of high priests also wrote a letter in January 1833 calling church members in to repentance in conformance with instructions given in the revelation. Since at least six elders and ten high priests heard portions of the revelation while it was dictated, it is probable that information in it was also spread through word of mouth.
Footnotes
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1
JS History, vol. A-1, 229.
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2
A life sketch of Evan Greene (who was presumably present) gives the revelation’s date as “the night of the 22nd and 23rd of September, 1832.” (Richards, “Brief Life Sketch of Evan Melbourne Greene,” 2.)
Richards, Lula Greene. “Brief Sketch of the Life of Evan M. Greene.” Typescript. Private Possession.
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3
The Williams copy is featured herein. For the Williams and JS copy and the Whitmer copy, see Revelation Book 2, pp. 20–31; and Revelation Book 1, pp. 149–156.
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4
Revelation Book 2, Index, [1].
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5
See, for example, Book of Mormon, 1830 ed., 477–478, 493 [3 Nephi 11:21–22; 18:36–37].
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6
Oliver Cowdery, Norton, OH, to William W. Phelps, 7 Sept. 1834, LDS Messenger and Advocate, Oct. 1834, 1:15–16; JS History, vol. A-1, 17–18.
Latter Day Saints’ Messenger and Advocate. Kirtland, OH. Oct. 1834–Sept. 1837.
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7
Minute Book 2, 3 June 1831. For more information on the meaning of “high Priesthood” in 1831, see Historical Introduction to Minutes, ca. 3–4 June 1831.
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8
Articles and Covenants, ca. Apr. 1830 [D&C 20].
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9
Revelation, 11 Nov. 1831–B [D&C 107:64].
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11
Positing the existence of multiple priesthoods was not unique. In 1827, Alexander Crawford, a Scottish minister living in Canada, discussed three distinct priesthoods: a patriarchal priesthood (which he also called a priesthood after the “order of Melchizedec”), an Aaronical priesthood (originally held by Aaron), and a priesthood held by Jesus Christ. Alexander Campbell and the Disciples of Christ were influenced by Crawford’s ideas, though Campbell differed somewhat in his conception of the priesthood, arguing that God had given a “priesthood” to the tribe of Levi and a “high priesthood” to Aaron and his sons. As a former associate of Campbell, Sidney Rigdon was probably familiar with these ideas. (Campbell, Delusions, 11; Staker, Hearken, O Ye People, 148–151.)
Campbell, Alexander. Delusions. An Analysis of the Book of Mormon; with an Examination of Its Internal and External Evidences, and a Refutation of Its Pretences to Divine Authority. Boston: Benjamin H. Greene, 1832.
Staker, Mark L. Hearken, O Ye People: The Historical Setting of Joseph Smith’s Ohio Revelations. Salt Lake City: Greg Kofford Books, 2009.
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12
Faulring et al., Joseph Smith’s New Translation of the Bible, 69–71. See also, for example, New Testament Revision 2, pp. 139–140 (second numbering) [Joseph Smith Translation, Hebrews 7:3, 19–21, 25–26]; Old Testament Revision 1, p. 34 [Joseph Smith Translation, Genesis 14:27–40]; and Old Testament Revision 2, p. 70 [Joseph Smith Translation, Exodus 34:1–2]; see also Godfrey, “Culmination of Learning,” 175.
Faulring, Scott H., Kent P. Jackson, and Robert J. Matthews, eds. Joseph Smith’s New Translation of the Bible: Original Manuscripts. Provo, UT: Religious Studies Center, Brigham Young University, 2004.
Old Testament Revision 2 / Old Testament Revision Manuscript 2, 1831–1833. CCLA. Also available in Scott H. Faulring, Kent P. Jackson, and Robert J. Matthews, eds., Joseph Smith’s New Translation of the Bible: Original Manuscripts (Provo, UT: Religious Studies Center, Brigham Young University, 2004), 591–851.
Godfrey, Matthew C. “A Culmination of Learning: D&C 84 and the Doctrine of the Priesthood.” In You Shall Have My Word: Exploring the Text of the Doctrine and Covenants, edited by Scott C. Esplin, Richard O. Cowan, and Rachel Cope, 167–181. Provo, UT : Religious Studies Center, Brigham Young University, 2012.
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13
For use of the term “high priesthood” to refer to the office of high priest, see, for example, Revelation, 11 Nov. 1831–B [D&C 107 (partial)]. For use of the term “lesser priesthood” to refer to the office of priest, see McLellin, Journal, 25 Oct. 1831.
McLellin, William E. Journal, Apr.–June 1836. William E. McLellin, Papers, 1831–1836, 1877–1878. CHL. MS 13538, box 1, fd. 6. Also available as Jan Shipps and John W. Welch, eds., The Journals of William E. McLellin, 1831–1836 (Provo, UT: BYU Studies; Urbana: University of Illinois Press, 1994).
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14
See, for example, Revelation, July 1830–A [D&C 24]; Revelation, 6 June 1831 [D&C 52]; and Revelation, 7 Mar. 1832 [D&C 80].
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15
A 1 November 1831 revelation provided instructions on missionary work to Orson Hyde, Luke Johnson, Lyman Johnson, William Smith, and “all the faithful Elders of my church,” and a 1 December 1831 revelation to JS and Sidney Rigdon regarding preaching contained the universalizing instruction “whoso readeth let him understand and receive also.” A 10 January 1832 revelation likewise instructed “the Elders of the church of the Living God” to “continue preaching the gospel.” (Revelation, 1 Nov. 1831–A [D&C 68:7]; Revelation, 1 Dec. 1831 [D&C 71]; Revelation, 10 Jan. 1832 [D&C 73].)
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16
Matthew 28:20.
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17
A version of the life sketch of Evan Greene in the possession of Greene’s descendants states that Oliver Cowdery came into the room as JS was dictating the revelation and then, after discovering that no one was writing it down, served as scribe. This account is suspect, however, because minutes from Missouri meetings place Cowdery in Missouri at both the end of August and the first of October, making it highly unlikely that he was in Kirtland in late September. (Richards, “Brief Life Sketch of Evan Melbourne Greene,” 1; Minute Book 2, 24 Aug. and 2 Oct. 1832.)
Richards, Lula Greene. “Brief Sketch of the Life of Evan M. Greene.” Typescript. Private Possession.
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18
Letter to Emma Smith, 13 Oct. 1832; JS History, vol. A-1, 240.
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19
Historical Introduction to Revelation Book 2.
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20
“The Book of Mormon,” The Evening and the Morning Star, Jan. 1833, [3]; “Some of Mormon’s Teaching,” The Evening and the Morning Star, Jan. 1833, [4]; “The Church of Christ,” The Evening and the Morning Star, Mar. 1833, [1]–[2]; Letter to Edward Partridge and Others, 14 Jan. 1833.
The Evening and the Morning Star. Independence, MO, June 1832–July 1833; Kirtland, OH, Dec. 1833–Sept. 1834.
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1
Document Transcript
Footnotes
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1
This heading, or one similar to it, may have been in the original inscription. The copy of the revelation in Revelation Book 2 has “A Revelation given the 22 and 23d. of Sept. 1832,” while the copy in Revelation Book 1 says, “A Revelation given at Kirtland September 22 & 23, 1832.” (Revelation Book 2, p. 20; Revelation Book 1, p. 149.)
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2
The temple site was on a lot approximately one-half mile west of the courthouse in Independence, Jackson County, Missouri. On 3 August 1831, JS, in company with Sidney Rigdon, Edward Partridge, William W. Phelps, Oliver Cowdery, Martin Harris, and Joseph Coe, laid a cornerstone for the temple, and Rigdon then “pronounced this Spot of ground wholy dedicated unto the Lord forever.” Partridge purchased sixty-three acres in this area, including the temple site, on 19 December 1831. (JS History, vol. A-1, 139; Whitmer, History, 32; Jones H. Flournoy and Clara Hickman Flournoy to Edward Partridge, Deed, Jackson Co., MO, 19 Dec. 1831, CHL.)
Flournoy, Jones H., and Clara Hickman Flournoy. Deed to Edward Partridge, Jackson Co., MO, 19 Dec. 1831. CHL. MS 14294.
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3
See Exodus 40:34.
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4
The term “holy” had previously been used in connection with both the high priesthood and the offices of elder, priest, and teacher. In this revelation, “holy Priesthood” is used exclusively in reference to the higher priesthood. (Book of Mormon, 1830 ed., 258–260 [Alma 13:1–19]; License for John Whitmer, 9 June 1830; License for Joseph Smith Sr., 9 June 1830; License for Christian Whitmer, 9 June 1830.)
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5
TEXT: A later redaction in unidentified handwriting inserts “hand of his” at this point.
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6
The Bible says Jethro was a priest but does not say Moses received priesthood from him. (See Exodus 3:1.)
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7
TEXT: “ha[hole in paper]d”.
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8
This delineation of the priesthood line is not found in the Bible, nor are these individuals (except for Jethro) identified in the Bible. “Jeremy” is used in the New Testament to refer to the prophet Jeremiah, but the Jeremy in this revelation appears to be a different person. (See Matthew 27:9.)
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9
By this time, Melchizedek was already associated with the high priesthood in the theology articulated by JS. The Book of Mormon referenced Melchizedek when speaking about the high priesthood.a When JS revised Genesis 14 as part of his translation of the Bible, he explained that Melchizedek was “a high Preist after the order of the covenent which God made with Enoch it being after the order of the Son of God.”b His revision of Hebrews 7:3 clarified that “Melchisedec was ordained a priest after the order of the son of God.”c Likewise, JS and Sidney Rigdon stated in a description of their 16 February 1832 vision of the afterlife that individuals who inherited the celestial kingdom (the highest degree of heavenly glory) were “priests of the most high after the order of Melchesadeck which was after the order of Enoch which was after the order of . . . the only begotten son.”d Ezra Booth, a former member of the Church of Christ who wrote a series of letters critical of JS and his followers in late 1831, also indicated that a connection existed between the high priesthood and Melchizedek. Speaking about JS’s followers, he said, “Many of them have been ordained to the High Priesthood, or the order of Melchisedec; and profess to be endowed with the same power as the ancient apostles were.”e
(aBook of Mormon, 1830 ed., 259–260 [Alma 13:9–19].bOld Testament Revision 1, p. 34 [Joseph Smith Translation, Genesis 14:24].cNew Testament Revision 2, p. 139 (second numbering) [Joseph Smith Translation, Hebrews 7:3].dVision, 16 Feb. 1832 [D&C 76:57].eEzra Booth, “Mormonism—No. II,” Ohio Star [Ravenna], 20 Oct. 1831, [3].)Ohio Star. Ravenna. 1830–1854.
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10
JS’s revision of the book of Genesis, part of which became known as the Book of Moses, referenced a “genealogy of the sons of Adam,” concluding with the declaration that Adam “was the son of God with whom God himself conversed.” (Old Testament Revision 2, p. 15 [Moses 6:22].)
Old Testament Revision 2 / Old Testament Revision Manuscript 2, 1831–1833. CCLA. Also available in Scott H. Faulring, Kent P. Jackson, and Robert J. Matthews, eds., Joseph Smith’s New Translation of the Bible: Original Manuscripts (Provo, UT: Religious Studies Center, Brigham Young University, 2004), 591–851.
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11
JS’s revision of Hebrews 7:3, completed sometime in February or March 1832, stated that “Melchisedec was ordained a priest after the order of the son of God, which order was without father, without mother, without descent, having neither begining of days, nor end of life.” Likewise, the Book of Mormon stated that “the high priesthood of the holy order of God” was “without beginning of days or end of years.” (New Testament Revision 2, p. 139 [second numbering] [Joseph Smith Translation, Hebrews 7:3]; Book of Mormon, 1830 ed., 259 [Alma 13:6–7].)
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12
See Exodus 28:1; and Leviticus 8:6–12.
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13
In Exodus 33:20, the Lord tells Moses, “Thou canst not see my face: for there shall no man see me, and live.” JS’s revision of this verse, completed sometime between 20 and 31 July 1832, states that “no sinful man hath at any time, neither shall there be any sinful man at any time that shall see my face and live.” (Old Testament Revision 2, p. 70 [Joseph Smith Translation, Exodus 33:20]; see also Faulring et al., Joseph Smith’s New Translation of the Bible, 71.)
Old Testament Revision 2 / Old Testament Revision Manuscript 2, 1831–1833. CCLA. Also available in Scott H. Faulring, Kent P. Jackson, and Robert J. Matthews, eds., Joseph Smith’s New Translation of the Bible: Original Manuscripts (Provo, UT: Religious Studies Center, Brigham Young University, 2004), 591–851.
Faulring, Scott H., Kent P. Jackson, and Robert J. Matthews, eds. Joseph Smith’s New Translation of the Bible: Original Manuscripts. Provo, UT: Religious Studies Center, Brigham Young University, 2004.
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14
In JS’s revision of Exodus 34:1–2, completed sometime between 20 and 31 July 1832, the Lord tells Moses, “I will take away the priest-hood out of there midst; therefore my holy order; and the ordinences thereof, shall not go before them; for my presence shall not go up in there midst Least I distry [destroy] them. But I will give unto them the law as at the fi[r]st, but it shall be after the law of a carnal commandment; for I have sworn in my wrath, that they shall not enter into my presence, into my rest, in the days of there pilgrimage.” Likewise, his revision of Hebrews 4:3 says, “For we who have beleived, do enter into rest, as he said, as I have sworn in my wrath; If they will not harden their hearts they shall not enter unto my rest.” (Old Testament Revision 2, p. 70 [Joseph Smith Translation, Exodus 34: 1–2]; New Testament Revision 2, p. 139 [second numbering] [Joseph Smith Translation, Hebrews 4:3]; see also Faulring et al., Joseph Smith’s New Translation of the Bible, 71).
Old Testament Revision 2 / Old Testament Revision Manuscript 2, 1831–1833. CCLA. Also available in Scott H. Faulring, Kent P. Jackson, and Robert J. Matthews, eds., Joseph Smith’s New Translation of the Bible: Original Manuscripts (Provo, UT: Religious Studies Center, Brigham Young University, 2004), 591–851.
Faulring, Scott H., Kent P. Jackson, and Robert J. Matthews, eds. Joseph Smith’s New Translation of the Bible: Original Manuscripts. Provo, UT: Religious Studies Center, Brigham Young University, 2004.
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15
See Hebrews 7:16. The office of priest was referred to as the “lesser priesthood” as early as October 1831. When writing in his journal about his ordination to the high priesthood on 25 October 1831, William E. McLellin noted that a “number of others present were ordained to the lesser Priest-Hood.” (McLellin, Journal, 25 Oct. 1831.)
McLellin, William E. Journal, Apr.–June 1836. William E. McLellin, Papers, 1831–1836, 1877–1878. CHL. MS 13538, box 1, fd. 6. Also available as Jan Shipps and John W. Welch, eds., The Journals of William E. McLellin, 1831–1836 (Provo, UT: BYU Studies; Urbana: University of Illinois Press, 1994).
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16
See Luke 1:15.
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17
In preparation for the publication of this revelation in the 1835 edition of the Doctrine and Covenants, JS crossed out “the womb” in the Revelation Book 2 manuscript and inserted “his Childhood.” All published versions read “baptized while he was yet in his childhood.” (Revelation Book 2, p. 23; Doctrine and Covenants 4:4, 1835 ed.)
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18
TEXT: Or “hands”.
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19
According to the New Testament, when John was eight days old, he was to be circumcised and named. John’s father, Zacharias, stated that he would “be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways.” The Bible does not identify John’s authority or where he obtained it, although Zacharias was a priest. (Luke 1:5, 59, 76.)
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20
An 11 November 1831 revelation explained that “a Bishop must be chosen from the high Priesthood.” (Revelation, 11 Nov. 1831–B [D&C 107:69].)
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21
See Malachi 3:3–4.
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22
See Galatians 3:29.
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23
In Revelation Book 2, this reads “shall not have forgivness of sin in this world.” (Revelation, 22–23 Sept. 1832, in Revelation Book 2, p. 24 [D&C 84:41].)
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24
“To give new assurance of truth or certainty”; “to fix more firmly”; “to strengthen; to ratify.” The elders and high priests in attendance presumably had already been ordained to the greater priesthood. (“Confirm,” in American Dictionary [1845], 177.)
An American Dictionary of the English Language; Exhibiting the Origin, Orthography, Pronunciation, and Definitions of Words. Edited by Noah Webster. New York: Harper and Brothers, 1845.
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25
According to a 14 January 1833 letter from Orson Hyde and Hyrum Smith that mentions this revelation, the high priests in attendance were the same twelve that met in a conference on 13–14 January 1833. Those high priests were JS, Sidney Rigdon, Joseph Smith Sr., Hyrum Smith, Ezra Thayer, Zebedee Coltrin, Newel K. Whitney, John Murdock, Frederick G. Williams, Joseph Coe, Samuel Smith, and Orson Hyde. However, Samuel Smith and Hyde were preaching in the eastern states in September. Subtracting them from the number leaves “Eleven high Priests save one,” if JS is included as one of the high priests. The notation “viz 23d. day of September AD 1832 Eleven high Priests save one” is not included in any published version of this revelation, perhaps because it interrupted the flow of the text. (Letter to Edward Partridge and Others, 14 Jan. 1833; Minutes, 13–14 Jan. 1833; Hyde, Journal, 22 Sept. 1832; Samuel Smith, Diary, 22 Sept. 1832.)
Hyde, William. Journal, ca. 1868–1873. CHL. MS 1549.
Smith, Samuel. Diary, Feb. 1832–May 1833. CHL. MS 4213.
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26
See Matthew 4:4; and Luke 4:4.
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27
The copy of this revelation in Revelation Book 1 and the version published in the 1835 edition of the Doctrine and Covenants here add “Sakes.” (Revelation Book 1, p. 152; Doctrine and Covenants 4:7, 1835 ed.)
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28
In January 1833, William W. Phelps devoted several pages of The Evening and the Morning Star to the Book of Mormon. In reference to this passage in the revelation, he wrote, “The inhabitants of Zion are brought under condemnation for neglecting the book of Mormon, from which they not only received the new covenant, but the fulness of the gospel. Has this been done for the sake of hunting mysteries in the prophecies? or has it come to pass by carelessness?” Phelps did not expound on the exact reason the Missouri Saints were under condemnation. (“Some of Mormon’s Teaching,” The Evening and the Morning Star, Jan. 1833, [4].)
The Evening and the Morning Star. Independence, MO, June 1832–July 1833; Kirtland, OH, Dec. 1833–Sept. 1834.
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29
See Mark 16:15.
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30
See John 15:14. Biblical accounts say that Abraham was a “Friend of God” and that the Lord spoke to Moses “as a man speaketh unto his friend.” (James 2:23; Exodus 33:11.)
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31
The copy of this revelation in Revelation Book 2 changes “follow them” to “follow them that believe.” (Revelation Book 2, p. 26.)
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32
TEXT: A later redaction in unidentified handwriting inserts “have” at this point.
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33
See Mark 16:15–18; see also Revelation, July 1830–A [D&C 24:13]; and Revelation, 1 Nov. 1831–A [D&C 68:10].
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34
See Hebrews 3:12.
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35
In April 1832, JS, Sidney Rigdon, Newel K. Whitney, and Jesse Gause traveled to Missouri to “sit in councel with the saints who are in zion otherwise satan seeketh to turn there hearts away from the truth.” After arriving in Missouri, JS held a council that resolved differences existing between Rigdon and Edward Partridge, and the minutes of that meeting indicate that “the hearts of all run together in love.” The reconciliation, however, did not last. And when JS returned to Ohio, he received two letters from William W. Phelps and John Corrill that suggested to him that “the devel had set to work . . . by stirring up your hearts (I mean those who were engaged in this wickedness) by raking up evry fault, which those eyes that are filled with beams could see in looking for motes in the eyes of those who are laboring with tender and prayerful hearts continually for there salvation.” (Revelation, 1 Mar. 1832 [D&C 78:9]; Minutes, 26–27 Apr. 1832; Letter to William W. Phelps, 31 July 1832.)
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36
See Matthew 10:9–10; and Luke 10:4.
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37
See Luke 10:7; 1 Timothy 5:17–18; and Revelation, Sept. 1830–F [D&C 31:5].
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38
See Matthew 10:29–30.
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39
See Matthew 6:25–34.
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40
See Luke 12:11–12.
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41
This commandment to go without “purse or scrip” was also given in a July 1830 revelation directed to JS and Oliver Cowdery. Whether that instruction applied only to JS and Cowdery or had a more universal application is unclear. Those sent to preach generally relied on the beneficence of either church members or those to whom they preached for food and lodging, but some carried at least some money with them. When William E. McLellin departed to preach with Parley P. Pratt in January 1833, however, he specifically noted that he and Pratt took “no money neither two coats” with them because they were “determined to keep all the commandments of God.” (Revelation, July 1830–A [D&C 24:18]; Samuel Smith, Diary, 20 Sept. 1832; Cahoon, Diary, May–Aug. 1831; Murdock, Journal, Aug.–Sept. 1831; McLellin, Journal, 28 Jan. 1833.)
Smith, Samuel. Diary, Feb. 1832–May 1833. CHL. MS 4213.
Cahoon, Reynolds. Diaries, 1831–1832. CHL. MS 1115.
Murdock, John. Journal, ca. 1830–1859. John Murdock, Journal and Autobiography, ca. 1830–1867. CHL. MS 1194, fd. 2.
McLellin, William E. Journal, Apr.–June 1836. William E. McLellin, Papers, 1831–1836, 1877–1878. CHL. MS 13538, box 1, fd. 6. Also available as Jan Shipps and John W. Welch, eds., The Journals of William E. McLellin, 1831–1836 (Provo, UT: BYU Studies; Urbana: University of Illinois Press, 1994).
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42
TEXT: “t[hole in paper]ch”. Copies of this revelation in both Revelation Book 1 and Revelation Book 2 have “teach” here. (Revelation Book 1, p. 154; Revelation Book 2, p. 28.)
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43
See Matthew 10:40–42.
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44
The instructions to “cleanse your feet” in response to rejection of their message were probably related to Christ’s instructions in the New Testament to “shake off the dust under your feet for a testimony against them.” These instructions were included in previous revelations. (Mark 6:11; Luke 10:10–11; Revelation, 29 Aug. 1832 [D&C 99:4]; Revelation, 25 Jan. 1832–A [D&C 75:20].)
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45
A November 1831 revelation declared, “The Lord is nigh & the anger of the Lord is kindled & his sword is bathed in heaven & it shall fall upon the inhabitants of the Earth & the arm of the Lord shall be revealled & the day cometh that they who will not hear the voice of the Lord neither his servants neith[er] give heed to the words of the Prophets & Apostles shall be cut off from among the People.” Similarly, a September 1830 revelation discussed plagues that the Lord would send in the last days, including flies, maggots, and hailstorms. (Revelation, 1 Nov. 1831–B [D&C 1:12–14]; Revelation, Sept. 1830–A [D&C 29:18].)
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46
TEXT: Later redaction in unidentified handwriting changes “to” to “unto”: “<un>to”.
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47
See Jeremiah 31:34; and Hebrews 8:11.
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48
See Isaiah 52:8.
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49
See Isaiah 24:14.
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50
The concept of singing a new song appears in Psalms 40:3, 144:9; Revelation 5:9, 14:3; and other places in the Bible. At the conclusion of an article on the Book of Mormon in the January 1833 issue of The Evening and the Morning Star, William W. Phelps wrote, “And when the Lord has come in his glory, you shall lift up your voices and sing this new song of the Lord.” He then printed the text of remainder of this paragraph. (“The Book of Mormon,” The Evening and the Morning Star, Jan. 1833, [3].)
The Evening and the Morning Star. Independence, MO, June 1832–July 1833; Kirtland, OH, Dec. 1833–Sept. 1834.
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51
See Isaiah 52:8.
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52
See Romans 11:5.
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53
See Revelation 20:2.
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54
See Revelation 10:6.
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55
According to JS’s revision of the book of Genesis, the city of Enoch, which the Lord took into heaven, would descend from heaven in the last days and unite with the New Jerusalem. (“Extract from the Prophecy of Enoch,” The Evening and the Morning Star, Aug. 1832, [2]–[3].)
The Evening and the Morning Star. Independence, MO, June 1832–July 1833; Kirtland, OH, Dec. 1833–Sept. 1834.
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56
See Revelation 7:11–12.
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57
The February 1831 revelation giving the laws of the church explained that the families of those “proclaiming repentance” should be “supported out of the property which is consecrated to the Lord.” At an October 1831 general conference of elders, JS declared “that the Lord held the Church bound to provide for the families of the absent Elders while proclaiming the Gospel.” A 25 January 1832 revelation reiterated these commandments: “it is the duty of the church to assist in supporting the families of those and also to support the families of those who are called and must needs be esent unto the world to proclaim the gospel unto the world.” (Revelation, 9 Feb. 1831 [D&C 42:71]; Minutes, 25–26 Oct. 1831; Revelation, 25 Jan. 1832–B [D&C 75:24].)
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58
According to a 4 December 1831 revelation, “the duty of the Bishop” was “to keep the Lords storehouse [and] to receive the funds of the church,” which included funds for printing. At a 30 April 1832 meeting, the Literary Firm decided to print three thousand copies of the Book of Commandments, which would be the first published compilation of JS’s revelations. By the time of the present revelation, the work was well under way. (Revelation, 4 Dec. 1831–B [D&C 72:9–10]; Minutes, 30 Apr. 1832.)
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59
Similarly, a 15 March 1832 revelation counseled Jesse Gause to “succour the weak lift up the hands that hang down and strengthen the weak knees.” (Revelation, 15 Mar. 1832 [D&C 81:5].)
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60
See 1 Corinthians 12:14–27.
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61
TEXT: Possibly “Teachers”.
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62
The Articles and Covenants of the church stated that “the teacher’s duty is to watch over the church always, and be with them and strengthen them, and see that there is no iniquity in the church, nor no hardness with each other nor no lying nor backbiting, nor no evil speaking, and see that the church meets together oft, and also see that evry member does his duty.” Deacons were to assist teachers in these responsibilities. (Articles and Covenants, ca. Apr. 1830 [D&C 20:53–57].)
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63
The bishop referred to here was identified as Newel K. Whitney when this revelation was published in 1835. (Doctrine and Covenants 4:23, 1835 ed.)
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64
Newel K. Whitney, the bishop in Kirtland, Ohio.
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65
This instruction apparently applied only to Newel K. Whitney and not Edward Partridge, bishop in Zion. According to John Whitmer, “The Lord gave a Commandment for Joseph the seer and N. K. Whitney the Bishop at Kirtlnd to go and cry repntanc [repentance]” to those cities. Whitney apparently considered this calling and the information on the priesthood the two key parts of the revelation, endorsing his copy with the words, “A Revelation relative to order of P.H & to N.K.W going to Boston Sept 23. 1832.” (Whitmer, History, 39.)
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66
See Matthew 23:38; and Luke 13:35.
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67
See Daniel 9:27; 11:31; and Matthew 24:15.
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68
See Joel 2:10.
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69
These titles for Jesus Christ were used in the Bible, the Book of Mormon, and earlier JS revelations. (See, for example, Revelation 1:8, 11; Book of Mormon, 1830 ed., 473–474 [3 Nephi 9:18]; and Revelation, ca. Summer 1829 [D&C 19:1].)