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Revelation, circa 7 March 1831 [D&C 45]

The most high God47

See Revelation, Sept. 1830–A [D&C 29:7–8].  


& the glory of the Lord shall be there & the terer of the Lord also shall be there insomuch that the wicked will not come unto it & it shall be called Zion

A specific location in Missouri; also a literal or figurative gathering of believers in Jesus Christ, characterized by adherence to ideals of harmony, equality, and purity. In JS’s earliest revelations “the cause of Zion” was used to broadly describe the ...

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& it shall come to pass among the wicked that evry man that will not take his sword against his Neighbour must needs flee unto Zion for safety & there shall be getherd unto it out of evry Nation under Heaven & it shall be the only people that shall not be at war one with another & it shall be said among the wicked let us not go up to battle against Zion for the inhabitants of Zion are terible wherefore we cannot stand48

See Old Testament Revision 1, p. 16 [Moses 7:14–18].  


& it shall come to pass that the righteous shall be gethered out from among all Nations & shall come to Zion singing with songs of everlasting Joy49

See Isaiah 35:10; 51:11.  


& now I say unto you keep these things from going abroad unto the world that ye may accomplish this work in the eyes of the people & in the eyes of your enemies that they may not know your works untill ye have accomplished the thing which I have commanded you that when they shall know it it may be terible unto them that fear may sieze upon them & they shall stand afar off & tremble & all nations shall be afraid because of the teror of the lord50

See 2 Corinthians 5:11.  


& the power of his might even so amen [p. 76]
The most high God47

See Revelation, Sept. 1830–A [D&C 29:7–8].  


& the glory of the Lord shall be  there & the terer of the Lord also shall be there insomuch  that the wicked will not come unto it & it shall be called  Zion

A specific location in Missouri; also a literal or figurative gathering of believers in Jesus Christ, characterized by adherence to ideals of harmony, equality, and purity. In JS’s earliest revelations “the cause of Zion” was used to broadly describe the ...

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& it shall come to pass among the wicked that  evry man that will not take his sword against his  Neighbour must needs flee unto Zion for safety &  there shall be getherd unto it out of evry Nation under  Heaven & it shall be the only people that shall not be  at war one with another & it shall be said among the  wicked let us not go up to battle against Zion for  the inhabitants of Zion are terible wherefore we cannot  stand48

See Old Testament Revision 1, p. 16 [Moses 7:14–18].  


& it shall come to pass that the righteous shall  be gethered out from among all Nations & shall come  to Zion singing with songs of everlasting Joy49

See Isaiah 35:10; 51:11.  


& now  I say unto you keep these things from going abroad  unto the world that ye may accomplish this work in  the eyes of the people & in the eyes of your enemies  that they may not know your works untill ye have  accomplished the thing which I have commanded you  that when they shall know it it may be terible unto  them that fear may sieze upon them & they shall  stand afar off & tremble & all nations shall be afraid  because of the teror of the lord50

See 2 Corinthians 5:11.  


& the power of his might  even so amen [p. 76]
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JS dictated this revelation, which Revelation Book 1 titles a “prophecy,” sometime around 7 March 1831,1

John Whitmer copied the text into Revelation Book 1, where it is designated “A prophecy March 7th. 1831.” Edward Partridge and William E. McLellin also made copies in 1831, but they assigned the date of 6 March 1831. The 1833 Book of Commandments dates this revelation to March 1831 and locates it at Kirtland, Ohio, while the 1835 Doctrine and Covenants specifies the date as 7 March but gives no location. (Revelations Collection, CHL; McLellin, Copies of Revelations, [1]–7; Book of Commandments 48; Doctrine and Covenants 15, 1835 ed.)  


during a period when, according to JS’s history, “many false reports, lies, and fo[o]lish stories were published in the newspapers, and circulated in every direction, to prevent people from investigating the work, or embracing the faith.” JS’s history reported that the revelation was the “joy of the saints who had to struggle against every thing that prejudice and wickedness could invent.”2

JS History, vol. A-1, 104.  


The revelation describes the New Jerusalem

The Book of Mormon indicated that, in preparation for Jesus Christ’s second coming, a city should be built on the American continent and called the New Jerusalem. The Book of Mormon further explained that the remnant of the seed of Joseph (understood to be...

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and Christ’s second coming, both of which had been prophesied in JS’s translation

To produce a text from one written in another language; in JS’s usage, most often through divine means. JS considered the ability to translate to be a gift of the spirit, like the gift of interpreting tongues. He recounted that he translated “reformed Egyptian...

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of the Book of Mormon, his previous revelations, and his revision of the Old Testament.3

See, for example, Book of Mormon, 1830 ed., 501 [3 Nephi 21:23–25]; and Revelation, 9 Feb. 1831 [D&C 42:9, 35, 62, 67]; see also Book of Mormon, 1830 ed., 566 [Ether 13:3–5]. One revelation foretold the destruction to come and urged the gathering of “mine Elect” to a designated place of safety. Another indicated that the sacred city was to be built “among the Lamanites,” or the American Indians. Two months later, in December 1830, JS dictated a passage that described the founding of the city of Zion by the patriarch Enoch and prophesied that there would be another Zion. In that text, God declared that he would “gether out mine own elect from the four quarters of the earth unto a place which I shall prepare an holy City that my people may gird up their loins and be looking fourth for the time of my coming for there shall be my tabernicle and it shall be called Zion a New Jerusalem.” (Revelation, Sept. 1830–A [D&C 29:7]; Revelation, Sept. 1830–B [D&C 28:9]; Old Testament Revision 1, p. 19 [Moses 7:62].)  


In particular, it connects the text of Matthew 24, in which Jesus prophesied concerning the last days and the Second Coming, with JS’s 9 February 1831 revelation about the New Jerusalem;4

Revelation, 9 Feb. 1831 [D&C 42:8–9].  


as the revelation featured here states, “I will shew it plainly as I shewed it unto my Deciples as I stood before them in the flesh.” The revelation also uses Jesus’s New Testament prophecies to explain and reinforce the command to gather to Ohio

French explored area, 1669. British took possession following French and Indian War, 1763. Ceded to U.S., 1783. First permanent white settlement established, 1788. Northeastern portion maintained as part of Connecticut, 1786, and called Connecticut Western...

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: “Not many years hence ye Shall hear of wars in your own lands wherefore I the Lord have said gether ye out from the Eastern lands [and] assemble ye yourselves together.”5

Compare Matthew 24:6.  


Parts of this text also found in Matthew 24 were among those included in JS’s later work of revising the New Testament, a project that began the day after JS dictated this revelation. Though JS’s inspired Bible revision had focused only on the Old Testament before this time, the revelation instructed him to shift his immediate efforts to the New Testament: “Now behold I say unto you it shall not be given unto you to know any farther then this until the New Testament be translated

To produce a text from one written in another language; in JS’s usage, most often through divine means. JS considered the ability to translate to be a gift of the spirit, like the gift of interpreting tongues. He recounted that he translated “reformed Egyptian...

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& in it all things shall be made known Wherefore I give unto you that ye may now Translate it that ye may be prepared for the things to come.”
Three early copies of this revelation are extant. The version in Revelation Book 1 (featured here) and a copy in Edward Partridge

27 Aug. 1793–27 May 1840. Hatter. Born at Pittsfield, Berkshire Co., Massachusetts. Son of William Partridge and Jemima Bidwell. Moved to Painesville, Geauga Co., Ohio. Married Lydia Clisbee, 22 Aug. 1819, at Painesville. Initially a Universal Restorationist...

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’s handwriting were created around the same time, likely in spring 1831, and there are no significant differences to indicate which is earlier.6

Revelation, ca. 7 Mar. 1831, in Revelations Collection, CHL.  


An additional copy created by William E. McLellin

18 Jan. 1806–14 Mar. 1883. Schoolteacher, physician, publisher. Born at Smith Co., Tennessee. Son of Charles McLellin and Sarah (a Cherokee Indian). Married first Cynthia Ann, 30 July 1829. Wife died, by summer 1831. Baptized into LDS church by Hyrum Smith...

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later in 1831 largely corresponds with the other two versions.7

McLellin, Copies of Revelations, [1]–7.  


Differences between all three versions are noted in the footnotes.

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