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Revelation, 22–23 September 1832 [D&C 84]

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

  1. [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.

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

  1. [1]

    JS History, vol. A-1, 229.

  2. [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.

  3. [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.

  4. [4]

    Revelation Book 2, Index, [1].

  5. [5]

    See, for example, Book of Mormon, 1830 ed., 477–478, 493 [3 Nephi 11:21–22; 18:36–37].

  6. [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.

  7. [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.

  8. [8]

    Articles and Covenants, ca. Apr. 1830 [D&C 20].

  9. [9]

    Revelation, 11 Nov. 1831–B [D&C 107:64].

  10. [10]

    JS History, ca. Summer 1832.

  11. [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.

  12. [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. CHL. 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.

  13. [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).

  14. [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].

  15. [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].)

  16. [16]

    Matthew 28:20.

  17. [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.

  18. [18]

    Letter to Emma Smith, 13 Oct. 1832; JS History, vol. A-1, 240.

  19. [19]

    Historical Introduction to Revelation Book 2.

  20. [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.

Asterisk (*) denotes a "featured" version, which includes an introduction and annotation. *Revelation, 22–23 September 1832 [D&C 84] Revelation Book 2 Revelation Book 1 Doctrine and Covenants, 1835 History, 1838–1856, volume A-1 [23 December 1805–30 August 1834] Doctrine and Covenants, 1844 “History of Joseph Smith”

Page [4]

faithful in all things shall not be weary in mind neither darkened neither body limb, limb, or Joint and an hair of your heads shall not fall to the ground unnoti[c]ed and they shall not go hungry, neither athirst, therefore take no thought for the morrow for what ye shall eat or what ye shall drink or wherewith all ye shall ye shall be clothed for consider the lillies of the field how they grow they toil not neither do they spin and the kingdoms of the world in all ther glory are not arayed like one of them for your father who art in heaven knoweth that you have need of all these thing therefore let the morrow take thought for the things of itself, neither take ye thought before hand what ye shall say but treasure up in your minds continually the words of life and it shall be given you in the very hour that po[r]tion that shall be meeted unto evry man therefore let no man among you (for this is unto all the faithful who are called of God in the unto the ministry) therefore let no man from this hour take purse or scrip that goeth forth to proclaim this gospel of the kingdom behold I send you out to reproove the world of all there unrighteous deeds and to t[ea]ch them of a Judgment which is to come and whoso receiveth you there I will be also for I will go before your face I will be on your right hand and on your lift [left] and my spirit shall be in your hearts and mine Angels round about you to bear you up, whoso receiveth you receiveth me and the same will feed you and clothe you, and give you money and he who feedeth you or chothe you or giveth you money shall in no wise loose his reward and he that doeth not these things is not my deciple, by this you may know my deciples he that receiveth you not, go away from him, alone by yourselves and cleanse your feet even with water, pur water, whether in heat or in cold and bare testamony of it unto your father which is in heaven and return not again unto that man, and in whatsoevr village or city ye enter do likewise, nevertheless search dilligently and spare not, wo unto that house, or that village or city that rejecteth you or your words or testamony concerning me, wo I say again unto that house or that village or city that rejecteth you or your words or your testamony of me for I the Almighty have laid my hand upon the nations to scorge them for ther wickedness and plagues shall go forth and it shall not be taken from the earth untill I have completed my work which shall be cut short in righteousness until all shall know me who remain even from the least to the greatest and shall be filled with the knowledge of the Lord and shall see eye to eye, and shall lift up the voice, and with the voice together sing this new song, saying the lord hath brought again the Lord hath redeemed his people Israel, according to the election of grace which was brought to pass by the faith and covenant of ther fathers, the Lord hath redeemed his people and is bound and time is no longer the Lord hath gathered all things in one the Lord hath brought down Zion from above the Lord hath brought up Zion from benieth the earth hath travailed and brought forth her [p. [4]]
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Related Case Documents
Editorial Title
Revelation, 22–23 September 1832 [D&C 84]
ID #
1542
Total Pages
6
Print Volume Location
JSP, D2:289–304
Handwriting on This Page
  • Frederick G. Williams

Footnotes

  1. [38]

    See Matthew 10:29–30.

  2. [39]

    See Matthew 6:25–34.

  3. [40]

    See Luke 12:11–12.

  4. [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).

  5. [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.)

  6. [43]

    See Matthew 10:40–42.

  7. [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].)

  8. [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].)

  9. [46]

    TEXT: Later redaction in unidentified handwriting changes “to” to “unto”: “<​un​>to”.

  10. [47]

    See Jeremiah 31:34; and Hebrews 8:11.

  11. [48]

    See Isaiah 52:8.

  12. [49]

    See Isaiah 24:14.

  13. [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.

  14. [51]

    See Isaiah 52:8.

  15. [52]

    See Romans 11:5.

  16. [53]

    See Revelation 20:2.

  17. [54]

    See Revelation 10:6.

  18. [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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