Revelation, 27–28 December 1832 [D&C 88:1–126]

unto your lord, and the Angels rejoice over you, the prayers alms of your prayers have come up into the ears of the Lord of sabaoth,2

See Revelation, 25 Dec. 1832, p. XXX herein [D&C 87:7].

and are recorded in the book of the names of the sanctified,3

The “book of the names of the sanctified” may be similar to the “book of the Law of God” that John Whitmer was to keep. In this book, Whitmer was to record the names of “the people of God.” It may also be related to “the Lambs’ book of life” mentioned in Revelation 21:27 and in minutes of a conference of elders held October 1831. (Letter to William W. Phelps, 27 Nov. 1832, p. XXX herein; Oliver Cowdery, Kirtland, OH, to John Whitmer, [Liberty, MO], 1 Jan. 1834, in Cowdery, Letterbook, 14–15; Minutes, 25–26 Oct. 1831, p. XXX herein.)
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Cowdery, Oliver. Letterbook, 1833–1838. Henry E. Huntington Library, San Marino, CA.

even they of the celestial world

Highest kingdom of glory in the afterlife; symbolically represented by the sun. According to a vision dated 16 February 1832, inheritors of the celestial kingdom “are they who received the testimony of Jesus, & believed on his name, & were baptized,” “receive...

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, wherefore, I now send upon you another comfortor, even upon you my friends; that it may abide in your hearts, even the holy spirit of promise4

See Ephesians 1:13; and Vision, 16 Feb. 1832, p. XXX herein [D&C 76:53].

which other comforter, is the same, that I promised unto my deciples, as is recorded in the testamony of John,5

See John 14:16–17.

This comfortor is the promise which I give unto you of eternal life; even the glory of the celestial kingdom, which glory is that of the church of the first born; even of God. the holiest of all; through Jesus Christ, his son.6

See Vision, 16 Feb. 1832, p. XXX herein [D&C 76:50–70].

he that assended up on high, as also he, decended below all things;7

See Ephesians 4:9–10.

in that he comprehended all things, that he might be in all, and through all things; the light of truth, therefore which <truth> shineth— this is the light of Christ8

See John 1:7–9; see also Revelation, 22–23 Sept. 1832, p. XXX herein [D&C 84:45]; and Book of Mormon, 1830 ed., 578 [Moroni 7:18–19].

as also he is in the s◊n, and the light of the son, and the power thereof by which it was made, as also he is in the moon, & is, the light of the moon, and the power thereof, by which it was made, as also the light of the stars, and the power thereof; by which they were made; and the earth also, and and the power thereof, even the earth upon which you stand, and the light which now shineth; which giveth you light, is through him which enlightneth your eyes; which is the same light that quick neth your understandings, which light, [p. 34]

JS dictated a lengthy revelation at a conference of high priests in Kirtland

Located ten miles south of Lake Erie. Settled by 1811. Organized by 1818. Population in 1830 about 55 Latter-day Saints and 1,000 others; in 1838 about 2,000 Saints and 1,200 others; in 1839 about 100 Saints and 1,500 others. Mormon missionaries visited township...

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, Ohio, on 27–28 December 1832.1

For additional information on this conference, see Minutes, 27–28 Dec. 1832, p. XXX herein.

The revelation’s heading, which was probably provided by Frederick G. Williams

28 Oct. 1787–10 Oct. 1842. Ship’s pilot, teacher, physician, justice of the peace. Born at Suffield, Hartford Co., Connecticut. Son of William Wheeler Williams and Ruth Granger. Moved to Newburg, Cuyahoga Co., Ohio, 1799. Practiced Thomsonian botanical system...

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, states that the revelation was addressed to the “first Elders” of the church. The text of the revelation describes its audience as those who had congregated at the conference in Kirtland “to receive his [God’s] will concerning you.” Although in later years the term “first Elders” generally referred to the leading elders of the church, here it appears to have a less hierarchical meaning, equating the elders to whom the revelation was addressed with “the first Elders labourers, in this last kingdom” who were referenced in a parable presented in this revelation.2

See, for example, Revelation, 22 June 1834, in Revelation Book 2, p. 97, in JSP, MRB:611 [D&C 105:7]; and JS, Journal, 5 Oct. 1835, in JSP, J1:68.

A later JS history emphasizes that the revelation came two days after a revelation describing an outbreak of wars and slave rebellions that would precede Christ’s second coming.3

JS History, vol. A-1, 245; Revelation, 25 Dec. 1832, p. XXX herein [D&C 87].

JS called this revelation “the Olieve leaf which we have plucked from the tree of Paradise” and “the Lords message of peace to us.” Perhaps JS described the revelation in this way because it offset the stark apocalyptic imagery of the 25 December revelation or perhaps because he saw its messages regarding the conduct of church members and the need for unity as a way to heal ongoing difficulties with Missouri

Area acquired by U.S. in Louisiana Purchase, 1803, and established as territory, 1812. Missouri Compromise, 1820, admitted Missouri as slave state, 1821. Population in 1830 about 140,000; in 1836 about 240,000; and in 1840 about 380,000. Mormon missionaries...

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church leaders.4

Letter to William W. Phelps, 11 Jan. 1833, p. XXX herein.

Like the 25 December prophecy of war, the 27–28 December revelation discusses eschatological events, but interspersed throughout the revelation are explanations of the requirements to enter the celestial, terrestrial, and telestial kingdoms in the life to come and an exposition on light and its relation to Jesus Christ.5

For more information on these kingdoms, see Vision, 16 Feb. 1832, p. XXX herein [D&C 76].

Much like the first chapter of the book of John (which JS revised in late 1831 or early 1832 as part of his Bible revision6

Faulring et al., Joseph Smith’s New Translation of the Bible, 69.
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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.

), the first part of this revelation connects Christ with light and the creative process. This explanation expanded on ideas expressed in earlier revelations. Revelations in 1829, for example, generally used the concept of light to represent Jesus Christ.7

See Revelation, Apr. 1829–A, in JSP, D1:XXX [D&C 6:21]; Revelation, Spring 1829, in JSP, D1:XXX [D&C 10:58]; and Revelation, June 1829–A, in JSP, D1:XXX [D&C 14:9].

By 1831, revelations were also using light as a metaphor for the gospel and as a more abstract representation of truth and knowledge.8

See Revelation, ca. 7 Mar. 1831, in JSP, D1:XXX [D&C 45:28]; Revelation, 9 May 1831, in JSP, D1:XXX [D&C 50:24]; Answers to Questions, between ca. 4 and ca. 20 Mar. 1832, p. XXX herein [D&C 77:4]; and Revelation, 22–23 Sept. 1832, p. XXX herein [D&C 84:45–46].

The 27–28 December revelation brings such ideas together by explaining that Christ’s light, which the revelation defines as truth and knowledge, is in all things, is the power by which they were created, and is the law governing them. Such concepts were not entirely novel; in the 1700s, Swedish theologian Emanuel Swedenborg, for example, argued that “the light which proceeds from the Lord as a sun is Divine Truth, from which the angels derive all their wisdom and intelligence,” but this revelation goes further in its connection of light to the creative and governing processes.9

Miscellaneous Theological Works, 148, 154–155; Bushman, Rough Stone Rolling, 206–207.
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Miscellaneous Theological Works of Emanuel Swedenborg, Servant of the Lord Jesus Christ. New York: American Swedenborg Printing and Publishing Society, 1892.

Bushman, Richard Lyman. Joseph Smith: Rough Stone Rolling. With the assistance of Jed Woodworth. New York: Knopf, 2005.

While it explored theological themes, the revelation also issued concrete directives, instructing the elders to sanctify themselves at a “solemn assembly,” to construct a house of God, and to be taught there in both spiritual and temporal matters before embarking on their missions to the Gentiles “for the last time.” These instructions came in response to specific prayers that God show “his will . . . concerning the upbuilding of Zion

JS revelation, dated 20 July 1831, designated Missouri as “land of promise” for gathering of Saints and place for “city of Zion,” with Independence area as “center place” of Zion. Latter-day Saint settlements elsewhere, such as in Kirtland, Ohio, became known...

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,” which suggests that the revelation would apply only to church members in Missouri

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. Saints in Kirtland

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, Ohio, however, took the direction as a call to action.10

Minutes, 27–28 Dec. 1832, p. XXX herein.

Just two weeks after JS dictated this revelation, he informed church leaders in Missouri that the revelation provided a commandment from God “to build an house of God, & establish a school for the Prophets” in Kirtland. Regarding the direction as “the word of the Lord to us,”11

Letter to William W. Phelps, 11 Jan. 1833, p. XXX herein.

JS and the Saints in Kirtland promptly began to organize the “school for the Prophets.” A revelation dictated less than a week after the 27–28 December revelation, which would later become associated with it, provided more instructions on establishing the school.12

Revelation, 3 Jan. 1833, p. XXX herein [D&C 88:127–137].

Over the next several months, church leaders took steps to construct a schoolhouse for “the Elders who should come in to receive ther education for the ministry” and broke ground for the building they called the House of the Lord

JS revelation of Jan. 1831 directed Latter-day Saints to migrate to Ohio, where they would “be endowed with power from on high.” JS Revelation of Dec. 1832 directed Saints to “establish . . . an house of God.” JS Revelation of 1 June 1833 chastened Saints...

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.13

Minute Book 1, 4 May 1833; see also Revelation, 8 Mar. 1833, in Doctrine and Covenants 84:5, 1835 ed. [D&C 90:13–15]. Apparently, the Saints did not act quickly enough: a June 1833 revelation condemned them for not having begun construction. Site location and groundbreaking occurred soon thereafter. The House of the Lord was completed and dedicated in March 1836. (Revelation, 1 June 1833, in Doctrine and Covenants 95, 1835 ed. [D&C 95:3, 8, 13–17]; Lucy Mack Smith, History, 1844–1845, bk. 14, [1]–[2]; JS, Journal, 27, 29, 30, and 31 Mar. 1836, in JSP, J1:200–216.)
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Doctrine and Covenants of the Church of the Latter Day Saints: Carefully Selected from the Revelations of God. Compiled by Joseph Smith, Oliver Cowdery, Sidney Rigdon, and Frederick G. Williams. Kirtland, OH: F. G. Williams, 1835. Also available in Robin Scott Jensen, Richard E. Turley Jr., Riley M. Lorimer, eds., Revelations and Translations, Volume 2: Published Revelations. Vol. 2 of the Revelations and Translations series of The Joseph Smith Papers, edited by Dean C. Jessee, Ronald K. Esplin, and Richard Lyman Bushman (Salt Lake City: Church Historian’s Press, 2011).

Smith, Lucy Mack. History, 1844–1845. 18 books. CHL. Also available in Lavina Fielding Anderson, ed., Lucy’s Book: A Critical Edition of Lucy Mack Smith’s Family Memoir (Salt Lake City: Signature Books, 2001).

Many Saints focused more on the revelation’s immediate directives than on its metaphysical aspects. Samuel Smith

13 Mar. 1808–30 July 1844. Farmer, logger, scribe, builder, tavern operator. Born at Tunbridge, Orange Co., Vermont. Son of Joseph Smith Sr. and Lucy Mack. Moved to Royalton, Windsor Co., Vermont, by Mar. 1810; to Lebanon, Grafton Co., New Hampshire, 1811...

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, for example, wrote in his journal that the revelation instructed “the first labourers in this last vinyard” to “call a sollem assembly” where they could “sanctify themselves & wash their hands & feet for a testimony” against an unbelieving generation. He also highlighted the revelation’s requirement to “appoint a teacher among” the elders so that they could obtain “knowledge of countries & languages.”14

Samuel Smith, Diary, Dec. 1832.
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Smith, Samuel. Diary, Feb. 1832–May 1833. CHL.

Nowhere in his journal did Samuel Smith refer to the eschatology of the revelation or its other doctrinal points. Likewise, when William W. Phelps

17 Feb. 1792–7 Mar. 1872. Writer, teacher, printer, newspaper editor, publisher, postmaster, lawyer. Born at Hanover, Morris Co., New Jersey. Son of Enon Phelps and Mehitabel Goldsmith. Moved to Homer, Cortland Co., New York, 1800. Married Sally Waterman,...

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printed part of the revelation in the February 1833 issue of The Evening and the Morning Star, he chose portions explaining the solemn assembly15

The phrase “solemn assembly” is found a number of times in the Old Testament, usually referring to a gathering of elders in a spirit of fasting and prayer. (See, for example, Joel 1:14; and 2:15.)

and the construction of the House of the Lord

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.16

“Revelation,” The Evening and the Morning Star, Feb. 1833, [5].
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The Evening and the Morning Star. Independence, MO, June 1832–July 1833; Kirtland, OH, Dec. 1833–Sept. 1834.

As the note at the end of the inscription indicates, Frederick G. Williams

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wrote this revelation as JS dictated it. The original manuscript is not extant; Williams copied the revelation into Revelation Book 2, probably between late January and late February 1833.17

See XXXnXXX herein.

Soon after dictating the revelation, JS transmitted it to the Saints in Missouri

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by enclosing a copy of the text in a letter to Phelps

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, explaining that its contents showed “that the Lord approves of us & has accepted us, & established his name in kirtland

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for the salvation of the nations.”18

Letter to William W. Phelps, 11 Jan. 1833, p. XXX herein.

This revelation was first published in its entirety on a broadside in late 1833 or early 1834.19

Verily, thus saith the Lord unto you, who have assembled yourselves together, [Kirtland, OH: ca. Jan. 1834], copy at BYU [D&C 88–89]. A portion of the revelation was published earlier, in The Evening and the Morning Star. (“Revelation,” The Evening and the Morning Star, Feb. 1833, [5].)
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Verily, thus saith the Lord unto you, who have assembled yourselves together [D&C 88–89]. [Kirtland, OH: ca. Jan. 1834]. Copy at BYU.

The Evening and the Morning Star. Independence, MO, June 1832–July 1833; Kirtland, OH, Dec. 1833–Sept. 1834.

It was later combined and printed with the revelation of 3 January 1833.20

Revelation, 27–28 Dec. 1832 and 3 Jan. 1833, in Doctrine and Covenants 7, 1835 ed. [D&C 88].
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Revelation, [Kirtland Township

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, OH], 27–[28] Dec. 1832. Featured version copied [between 22 Jan. and ca. 27 Feb. 1833] in Revelation Book 2, pp. 33–46; handwriting of Frederick G. Williams

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and JS; CHL. Includes redactions.

Facts

Editorial Title: Revelation, 27–28 December 1832 [D&C 88:1–126]
ID #: 2960