Footnotes
Andrus and Fuller, Register of the Newel Kimball Whitney Papers, 24.
Andrus, Hyrum L., Chris Fuller, and Elizabeth E. McKenzie. “Register of the Newel Kimball Whitney Papers, 1825–1906,” Sept. 1998. BYU.
Footnotes
Revelation, 11 Nov. 1831–B [D&C 107:64–65, 91].
Three months later, on 26 April 1832, a conference of high priests in Jackson County, Missouri, also acknowledged him as president. (Minutes, 26–27 Apr. 1832.)
Revelation, 11 Nov. 1831–B [D&C 107:78–80].
Revelation, 4 Feb. 1831 [D&C 41:9]; Revelation, 9 Feb. 1831 [D&C 42:31]; Minutes, ca. 3–4 June 1831.
Revelation, 15 Mar. 1832 [D&C 81:1–2].
JS, Journal, 3 Dec. 1832; Revelation, 5 Jan. 1833. Likely because of his excommunication, Gause’s name was struck through in the version of the 15 March 1832 revelation written in Revelation Book 2 and Williams’s name was inserted in its place. Williams’s name, not Gause’s, appears in the earliest published version of the 15 March 1832 revelation. (Revelation, 15 Mar. 1832; Revelation, 15 Mar. 1832, in Doctrine and Covenants 79:1, 1835 ed. [D&C 81:1]; see also Woodford, “Jesse Gause,” 362–364.)
Woodford, Robert J. “Jesse Gause, Counselor to the Prophet.” BYU Studies 15 (Spring 1975): 362–364.
Minutes, 18 Mar. 1833. The minutes of the 22 January conference offer the earliest firm dating of Williams serving as a counselor to JS in the presidency of the high priesthood. Williams also identified himself as “assistant scribe and councellor” when he recorded three revelations in Revelation Book 2. Though these revelations were dictated on 6 December 1832, 27–28 December 1832, and 3 January 1833, respectively, they were probably not recorded by Williams until sometime later. (Minutes, 22–23 Jan. 1833; Revelation Book 2, pp. 32, 46, 48; see also License for Frederick G. Williams, 20 Mar. 1833.)
On 5 December 1834, JS, Sidney Rigdon, and Frederick G. Williams ordained Oliver Cowdery “to the office of assistant President of the High and Holy Priesthood in the Church of Latter-Day Saints.” (JS History, 1834–1836, 17; see also JS, Journal, 5 Dec. 1834.)
See Revelation, 6 Apr. 1830 [D&C 21]; Articles and Covenants, ca. Apr. 1830 [D&C 20:3]; and JS History, vol. A-1, 18.
Revelation, 1 Nov. 1831–A, in “Revelations,” Evening and Morning Star, Oct. 1832 (June 1835), 73 [D&C 68:15].
Evening and Morning Star. Edited reprint of The Evening and the Morning Star. Kirtland, OH. Jan. 1835–Oct. 1836.
Letter to William W. Phelps, 31 July 1832; Letter to William W. Phelps, 27 Nov. 1832; Letter to William W. Phelps, 11 Jan. 1833; Revelation, 22–23 Sept. 1832 [D&C 84:76]. Because of Missouri leaders’ “dark” insinuations and accusations that JS was seeking after “Monarchal” or “Kingly power,” Sidney Rigdon and other church leaders in Kirtland accused leaders in Missouri of rebellion. (Letter to Edward Partridge et al., 14 Jan. 1833.)
JS received separate letters from Sidney Gilbert and William W. Phelps in December 1832 that prompted him to respond in a letter to Phelps on 11 January 1833. JS wrote, “Our hearts are greatly greaved at the spirit which is breathed both in your letter & that of Bro G—s [Sidney Gilbert] the wery spirit which is wasting the strength of Zion like a pestalence,” and exhorted them to repent. Two days after JS wrote to Phelps, a conference of high priests and elders assembled in Kirtland to address the upheaval in Missouri. Fulfilling a commandment given in September 1832 to exhort Missouri members to repent for their rebellion against JS, the conference assigned Orson Hyde and Hyrum Smith to compose a letter to church leaders in Missouri to curtail the perceived spirit of rebellion. (Letter to William W. Phelps, 11 Jan. 1833; Minutes, 13–14 Jan. 1833; Revelation, 22–23 Sept. 1832 [D&C 84:76]; see also Letter to Edward Partridge et al., 14 Jan. 1833.)
Shortly before this revelation was dictated, Jaques arrived in Kirtland, having traveled from Boston. (George Hamlin, “In Memoriam,” Woman’s Exponent, 1 Mar. 1884, 12:152; see also Letter to Vienna Jaques, 4 Sept. 1833.)
Woman’s Exponent. Salt Lake City. 1872–1914.
TEXT: It is likely that the punctuation found in this manuscript was added after its initial inscription; however, it is possible that the punctuation is contemporaneous with the document’s initial creation. In the transcript featured here, all punctuation has been omitted.
The 1835 edition of the Doctrine and Covenants expanded the text of a previously published revelation, originally dictated in summer 1830. The expanded text, which refers to the “keys of the kingdom,” reported the voice of the Lord speaking to JS about many of the angelic visitations JS had received by mid-1830: “Peter, and James, and John, whom I have sent unto you, by whom I have ordained you and confirmed you to be apostles and especial witnesses of my name, and bear the keys of your ministry: and of the same things which I revealed unto them: unto whom I have committed the keys of my kingdom, and a dispensation of the gospel for the last times; and for the fulness of times.” (Revelation, ca. Aug. 1830, in Doctrine and Covenants 50:3, 1835 ed. [D&C 27:12–13].)
See Revelation, 11 Sept. 1831 [D&C 64:4–5]; Revelation, 30 Oct. 1831 [D&C 65:2]; and Revelation, 15 Mar. 1832 [D&C 81:2].
See Luke 11:2; 1 John 2:18; Book of Mormon, 1830 ed., 137 [Jacob 5:62]; and Revelation, 27–28 Dec. 1832 [D&C 88:84]; see also Revelation, 30 Oct. 1831 [D&C 65:5–6].
See Matthew 16:19. Regarding JS’s receipt of divine keys, see Revelation, Sept. 1830–B [D&C 28:7]; and Revelation, 11 Sept. 1831 [D&C 64:5].
Webster’s 1828 dictionary states that “among christians, oracles . . . denotes the communications, revelations or messages delivered by God to prophets.” (“Oracle,” in American Dictionary, italics in original; see also 1 Peter 4:11.)
An American Dictionary of the English Language: Intended to Exhibit, I. the Origin, Affinities and Primary Signification of English Words, as far as They Have Been Ascertained. . . . Edited by Noah Webster. New York: S. Converse, 1828.
A JS revelation dictated the previous September similarly declared, “And your minds in times past have been darkened because of unbelief and because you have treated lightly the things you have received which vanity and unbelief hath brought the whole church under condemnation . . . and thay shall remain under this condemnation until they repent and remember the new covenant even the book of Mormon and the former commandments which I have given them not only to say but to do according to that which I have writen.” (Revelation, 22–23 Sept. 1832 [D&C 84:54–57]; see also Book of Mormon, 1830 ed., 446, 583–584 [Helaman 14:19; Moroni 9:6].)
See Isaiah 8:15; Romans 11:11; and Book of Mormon, 1830 ed., 94 [2 Nephi 18:15].
See Matthew 7:27.
TEXT: Possibly “their”.
Two months earlier, a revelation called for the establishment of an “Elders school” to help educate the men of the church in doctrinal, social, and political matters. It was intended that through instruction, study, fasting, and prayer, church elders would “be prepared, in all things . . . that you may be perfected, in your ministry to go forth among the gentiles, for the last time.” The School of the Prophets was organized 22–23 January in Kirtland and met thereafter until late March, when many of the elders were sent on missions. (Revelation Book 2, Index, [1]; Revelation, 3 Jan. 1833 [D&C 88:127–137]; Letter to Edward Partridge et al., 14 Jan. 1833; Minutes, 22–23 Jan. 1833; Minutes, 23 Mar. 1833–A; Coltrin, Diary and Notebook, 23 Mar. 1833; see also Samuel Smith, Diary, 8 May 1833.)
Coltrin, Zebedee. Diaries, 1832–1834. CHL. MS 1443.
Smith, Samuel. Diary, Feb. 1832–May 1833. CHL. MS 4213.
The theology of the Church of Christ envisioned that in the last days, in an apparent reversal of the New Testament sequence given in Romans 2:9–10, the Jews would receive the gospel only after the “times of the Gentiles” were fulfilled. A revelation in November 1831, therefore, exhorted the church to “send forth the Elders of my Church” to “call upon all nations firstly upon the gentiles & then upon the Jews.” (Revelation, ca. 7 Mar. 1831 [D&C 45:25]; Revelation, 3 Nov. 1831 [D&C 133:8]; see also Revelation, 22–23 Sept. 1832 [D&C 84]; and Book of Mormon, 1830 ed., 32 [1 Nephi 13:42].)
Early church members believed that the “house of Joseph” referred to American Indians. When chronicling the first appointments of missionaries to go to the American Indians, JS’s history described the native peoples as “remnants of the house of Joseph—the Lamanites residing in the west.” (“The Elders in the Land of Zion to the Church of Christ Scattered Abroad,” The Evening and the Morning Star, July 1832, [5]; JS History, vol. A-1, p. 60; Revelation, Sept. 1830–B [D&C 28]; see also Book of Mormon, 1830 ed., 485, 566 [3 Nephi 15:12; Ether 13:7–8].)
The Evening and the Morning Star. Independence, MO, June 1832–July 1833; Kirtland, OH, Dec. 1833–Sept. 1834.