The Church in New York and Pennsylvania

Joseph Smith—History 1

Militate against (v. 1)—Actively oppose

Induced (v. 1)—Persuaded

Disabuse the public mind (v. 1)—Correct the rumors and lies that are going around

Commenced (v. 5)—Began

Sects (vv. 5–6)—Religious groups

Zeal manifested by the respective clergy (v. 6)—Enthusiasm shown by the different ministers

Ensued (v. 6)—Followed

Proselyted (v. 7)—Encouraged to join

Poignant (v. 8)—Sharp, extreme, distressing

Aloof (v. 8)—Apart, distant

Incessant (v. 9)—Constant, unceasing

Sophistry (v. 9)—False reasoning, deception

Tenets (v. 9)—Beliefs

Upbraideth, upbraid (vv. 11, 13)—Chastises, corrects

Personages (vv. 17–18)—Persons of distinction

Creeds (v. 19)—Beliefs

Contempt (v. 21)—Disrespect, scorn

Reviling (v. 23)—Abusive and insulting language

Sectarian world (v. 26)—Various churches or religions

Vocations (v. 27)—Employment, work

Deluded (v. 28)—Deceived

Foibles (v. 28)—Small weaknesses

Malignant (v. 28)—Harmful

Levity (v. 28)—Lightheartedness, lack of seriousness

Jovial (v. 28)—Merry, jolly

Manifestation (v. 29)—Communication

Exquisite (v. 31)—Intense

Former inhabitants (v. 34)—Earlier residents

Constituted (v. 35)—Made up, formed

Stubble (v. 37)—The dry stalks that remain after grain has been harvested

Conduit (v. 43)—Channel, passageway

Musing on the singularity (v. 44)—Pondering on the uniqueness

Desolations (v. 45)—Destructions

Pestilence (v. 45)—Disease, plague

Indigent circumstances (v. 46)—Poor and needy condition

Owing to the distinctness (v. 50)—Because of the clearness

Conducted (v. 54)—Directed

Maintenance (v. 55)—Living

Prevalent (v. 56)—Widely told

Was put to board (v. 57)—Obtained room and board

Endeavors (v. 59)—Efforts

Strenuous exertions (v. 60)—Forceful attempts

Stratagem (v. 60)—Plan, plot

Intolerable (v. 61)—Unbearable

Literary attainments (v. 64)—Knowledge of ancient languages

Sanctioned (v. 65)—Approved, agreed with

Sent to the school (v. 66)—Had children who attended the school

Ensuing (v. 68)—Following

Ordained (vv. 68, 71)—Appointed by the laying on of hands

Confer, conferred (vv. 69–70, 72)—Give, gave

Attain to (v. 74)—Reach, achieve

Owing to (v. 74)—Because of

Counteracted (v. 75)—Prevented

Joseph Smith—History 1:17—The Importance of the First Vision

Elder James E. Faust, then a member of the Quorum of the Twelve Apostles, listed what we know after the visit of the Father and the Son to the Prophet Joseph Smith that we did not know before:

“What was learned from the First Vision?

“1. The existence of God our Father as a personal being, and proof that man was made in the image of God.

“2. That Jesus is a personage, separate and distinct from the Father.

“3. That Jesus Christ is declared by the Father to be his Son.

“4. That Jesus was the conveyer of revelation as taught in the Bible.

“5. The promise of James to ask of God for wisdom was fulfilled.

“6. The reality of an actual being from an unseen world who tried to destroy Joseph Smith.

“7. That there was a falling away from the Church established by Jesus Christ—Joseph was told not to join any of the sects, for they taught the doctrines of men.

“8. Joseph Smith became a witness for God and his Son, Jesus Christ” (in Conference Report, Apr. 1984, 92–93; or Ensign, May 1984, 68).

Joseph Smith—History 1:19—“Those Professors Were All Corrupt”

The Prophet Joseph Smith’s experience showed him that something was wrong with the professors (ministers and teachers) of the religions of his day (see Joseph Smith—History 1:5–6, 8–10, 12, 21–23). President J. Reuben Clark Jr., who was a counselor in the First Presidency, explained:

“This is not to say that there are not now nor that there have not been, millions of God-fearing men . . . , nor that there have not been over the centuries, millions upon millions of men who were honest, true, and righteous, according to their standards, living over the centuries. . . .

“But it is to say that their system is based in error, even as the Lord said to Joseph” (On the Way to Immortality and Eternal Life [1949], 442–43).

Joseph Smith—History 1:66—“One of Those Who Sent to the School”

It was customary in that area in those days for the local schoolteacher to stay for a time in the homes of his students as part of his pay for teaching.

Joseph Smith—History 1:68–72—Why Did the Prophet Joseph Smith and Oliver Cowdery Ordain Each Other Again after They Were Baptized?

President Joseph Fielding Smith explained that John the Baptist, “after conferring the Priesthood, instructed Joseph and Oliver to go down into the water and baptize each other. After which they were to lay hands upon each other and re-confer the Priesthood which he had bestowed upon them. There are two reasons why they should be commanded to do this thing. First, to confer the Priesthood before baptism, is contrary to the order of the organized Church, therefore they were commanded to confer the Priesthood upon each other in the regular way; after they were baptized. Second, the angel did for them that which they could not do for themselves. There was no one living in mortality who held the keys of this Priesthood, therefore it was necessary that this messenger, who held the keys of the Aaronic Priesthood in the Dispensation of the Meridian of Time, should be sent to confer this power. It is contrary to the order of heaven for those who have passed beyond the veil to officiate and labor for the living on the earth, only wherein mortal man cannot act, and thereby it becomes necessary for those who have passed through the resurrection to act for them. Otherwise John would have followed the regular order, which is practiced in the Church, and would have first baptized Joseph Smith and Oliver Cowdery and then conferred upon them the Aaronic Priesthood” (Essentials in Church History, 27th ed. [1950], 57–58).

Title Page

His successors—Those who came next or followed him

Explanatory Introduction

Temporal (paragraph 1)—Physical, earthly

Compilation (par. 2, 9)—Collection

Initiated (par. 3)—Begun

Preparatory to (par. 3)—In preparation for

Concert (par. 3)—Agreement

Divine manifestations (par. 4)—Appearances by heavenly visitors

Operative as an institution (par. 5)—Functioning as an organization

Testimony of the Twelve Apostles . . .

Grace (par. 2)—Gift and power

Successive (par. 4)—Following, later

Competent assemblies (par. 4)—Suitable or authorized gatherings

Theological (par. 5)—Truths about God and His work

Evident (par. 7)—Clear, obvious

Perpetuated (par. 7)—Continued

Explanatory Introduction—The Canon of Scripture Is Not Closed!

The development of the Doctrine and Covenants is evidence that the authorized scriptures of the Church (often called the “standard works” or the “scriptural canon”) are not to be considered complete. Many Christian churches teach that the Bible contains all of God’s word to man and that revelation has ceased. President Hugh B. Brown, then a counselor in the First Presidency, taught: “When Joseph came out of the woods where he had [the First Vision], he had learned at least four fundamental truths, and he announced them to the world: first, that the Father and the Son are separate and distinct individuals; second, that the canon of scripture is not complete; third, that man was actually created in the image of God; and fourth, that the channel of communication between earth and heaven is open, and revelation is continuous” (in Conference Report, Sept.–Oct. 1967, 120).

Elder Bruce R. McConkie, who was a member of the Quorum of the Twelve Apostles, explained what effect an absence of revelation has on the world’s understanding of the Bible: “And be it known that whenever a people believe the canon of scripture is complete; whenever they try to feed themselves spiritually upon the prophetic word of the past alone; whenever they are without prophets and apostles to give them the living word; whenever they cease to receive new revelations—then they are no longer capable of interpreting and understanding past revelations. The prophecies of the past can only be understood by living prophets who are endowed with power from on high and whose minds are enlightened by the same Holy Spirit who authored the ancient word. People without revelation take the only course open to them: they turn to interpreters, to scribes, to ministers, to theologians, who tell them what the ancient word meant, making their determination on the basis of intellectuality rather than spirituality” (The Mortal Messiah: From Bethlehem to Calvary, 4 vols. [1979–81], 1:275–76).

Doctrine and Covenants 1

Compilation (heading)—Collection

Hearken (v. 1)—Listen to and obey

Penetrated (v. 2)—Pierced, affected

Iniquities (v. 3)—Sins, wickedness

Stay (v. 5)—Stop

Inhabitants of the earth (vv. 8, 13)—People who live on the earth

Seal (vv. 8–9)—Assign, designate, or set aside

Recompense (v. 10)—Reward

Measure (v. 10)—Give or deal out

Kindled (v. 13)—Awakened, aroused

Babylon (v. 16)—A symbol for the wickedness of the world

Calamity (v. 17)—Disaster, affliction, catastrophe

Obscurity (v. 30)—A state of being unknown

Dominion (v. 35)—Area of influence

Doctrine and Covenants 1:6—“My Preface unto the Book of My Commandments”

President Joseph Fielding Smith taught:

“Section one in the Doctrine and Covenants is not the first revelation received, but it is so placed in the book because the Lord gave it as the preface to the book of his commandments. The Doctrine and Covenants is distinctively peculiar and interesting to all who believe in it that it is the only book in existence which bears the honor of a preface given by the Lord himself. This, however, is consistent and should be the case, for it is, as he declares, his book. It was not written by Joseph Smith, but was dictated by Jesus Christ, and contains his and his Father’s word to the Church and to all the world that faith in God, repentance from sin and membership in his Church might be given to all who will believe, and that once again the New and Everlasting covenant might be established.

“This revelation known as section one, was given at the wonderful conference held in Hiram, [Ohio,] November 1 and 2, 1831, when the publication of the commandments was under consideration. The Lord here gives approval to the publication of his word, for he is desirous that his will might be made known. The Gospel has been restored, and the elders of the church had been sent forth to proclaim salvation to an unbelieving world that once again men might find their way into the kingdom of God. This preface stamped the revelations with divine endorsement and therefore the revelations went forth with greater power than otherwise would have been the case, and should impress all who read them, especially members of the Church, with their responsibility to keep the commandments which the revelations contain” (Church History and Modern Revelation, 2 vols. [1953], 1:251–52).

For more information on the Doctrine and Covenants and the Book of Commandments, see “History of the Doctrine and Covenants” in this manual (p. 233).

Doctrine and Covenants 2

Reveal (v. 1)—Make known

Day of the Lord (v. 1)—Second Coming of Jesus Christ

Utterly wasted (v. 3)—Entirely destroyed and made desolate

Doctrine and Covenants 2:1—“I Will Reveal unto You the Priesthood”

“Joseph and Oliver had been ordained to the Melchizedek Priesthood and had been given apostolic power and commission as early as 1829. How was it, then, that Elijah would reveal the priesthood? Simply stated, Elijah was sent in 1836 [see D&C 110:13–16] to reveal keys of the priesthood and sealing powers that had not yet been fully understood or were not fully operational in this dispensation. Elijah restored the keys whereby families, organized in the patriarchal order [of the Melchizedek Priesthood] through the powers delivered by Elias, could be bound and sealed for eternity” (Joseph Fielding McConkie and Robert L. Millet, Joseph Smith: The Choice Seer [1996], 187).

Doctrine and Covenants 2:1—How Will the Second Coming of Jesus Christ Be “Great and Dreadful”?

Concerning this prophecy of Malachi, which was restated by Moroni, President Joseph Fielding Smith taught: “The great and dreadful day of the Lord, this prophecy proclaims, is the day of the coming of our Lord in the clouds of heaven in great glory and when he shall take vengeance upon the ungodly. It is to be a day dreadful to all who are unrepentant and full of sin, but to the just it shall be a day of peace and salvation. However, before it comes there is to be some mighty work performed by the restoration of Elijah’s authority, which is so potent that it will save the earth from destruction, or from being smitten with a curse” (Doctrines of Salvation, 2:112–13).

Doctrine and Covenants 2:2—What Are the “Promises Made to the Fathers”?

Elder Joseph Fielding Smith, then a member of the Quorum of the Twelve Apostles, wrote that “this expression has reference to certain promises made to those who died without a knowledge of the gospel, and without the opportunity of receiving the sealing ordinances of the Priesthood in matters pertaining to their exaltation. According to these promises, the children in the latter days are to perform all such ordinances in behalf of the dead” (“The Promises Made to the Fathers,” Improvement Era, July 1922, 829).

Doctrine and Covenants 2:3—Why Would the Earth Be “Utterly Wasted” If Elijah Did Not Come?

President Joseph Fielding Smith wrote: “Why would the earth be wasted? Simply because if there is not a welding link between the fathers and the children—which is the work for the dead—then we will all stand rejected; the whole work of God will fail and be utterly wasted [see D&C 128:15–18]. Such a condition, of course, shall not be” (Doctrines of Salvation, 2:121–22).

Doctrine and Covenants 3

Custody (section heading)—Care and possession

Scribe (section heading)—A person who writes what another speaks

Naught (vv. 1, 4, 7, 13)—Nothing

Dictates (v. 4)—Promptings

Carnal (v. 4)—Fleshly, earthly

Doctrine and Covenants 3:12—Why Did the Lord Call Martin Harris a “Wicked Man”?

While Martin Harris wrote down the Prophet Joseph Smith’s translation of the Book of Mormon, he begged Joseph to ask the Lord to allow him to take the translated pages to show his wife and others who evidently thought Martin was being deceived. The Prophet Joseph explained what happened: “I did inquire, and the answer was that he must not. However, he was not satisfied with this answer, and desired that I should inquire again. I did so, and the answer was as before. Still he could not be contented, but insisted that I should inquire once more. After much solicitation I again inquired of the Lord, and permission was granted him to have the writings on certain conditions; which were, that he show them only to his brother, Preserved Harris, his own wife, his father and his mother, and a Mrs. Cobb, a sister to his wife. In accordance with this last answer, I required of him that he should bind himself in a covenant to me in a most solemn manner that he would not do otherwise than had been directed. He did so. He bound himself as I required of him, took the writings, and went his way. Notwithstanding, however, the great restrictions which he had been laid under, and the solemnity of the covenant which he had made with me, he did show them to others, and by stratagem they got them away from him, and they never have been recovered unto this day” (History of the Church, 1:21).

For more information on Martin Harris, see “People and Terms in the Doctrine and Covenants” (p. 231).

Doctrine and Covenants 3:14—What “Privileges” Did the Prophet Joseph Smith Lose for a Time?

After the 116 pages of manuscript were stolen, Moroni appeared to Joseph Smith and took away the plates and the Urim and Thummim, but promised Joseph that if he repented for not following the Lord’s counsel, he would be allowed to continue the translation (see Church History in the Fulness of Times [Religion 341–43 student manual, 2nd ed., 2000], pp. 48–49).

Doctrine and Covenants 4

Marvelous (v. 1)—Wonderful, divine

Embark (v. 2)—Begin, start

Sickle (v. 4)—A curved knife for harvesting grain

Temperance (v. 6)—Moderation, self-control

Doctrine and Covenants 4—Joseph Smith’s Father

For more information about Joseph Smith Sr., see “People and Terms in the Doctrine and Covenants” (p. 231).

Doctrine and Covenants 5

Ordained (vv. 6, 17)—Given authority, appointed

Reserved (v. 9)—Kept secret

Entrusted unto you (v. 9)—Trusted you to care for

Desolating scourge (v. 19)—Destructive plague

Verified (v. 20)—Shown to be true

Acknowledge (v. 28)—Admit, confess

Prolonged (v. 33)—Extended

Doctrine and Covenants 6

Asunder (v. 2)—Into parts

Sickle (vv. 3–4)—A curved knife for harvesting grain

Generation (vv. 8–9)—The people of this time or age

Trifle not with (v. 12)—Do not treat lightly or carelessly

Enlighten, enlightened (v. 15)—Communicate, taught

Admonish (v. 19)—Correct, chastise

Touching one thing (v. 32)—In agreement, unified

Doctrine and Covenants 6—Who Was Oliver Cowdery?

For information on Oliver Cowdery, see “People and Terms in the Doctrine and Covenants” (pp. 231–32).

Doctrine and Covenants 6:2—The Power of the Word

The Lord used some impressive images to describe the power of His word. The idea that God’s word is powerful is easy to understand because by His word everything from the heavens to the human heart is moved. The word quick here does not mean swift; it means “living,” or “alive” (see Bible Dictionary, “quick,” p. 756). The phrase “sharper than a two-edged sword, to the dividing asunder of both joints and marrow” graphically describes how God’s word can cut through to the very heart of a person (see also 1 Nephi 16:1–2).

Doctrine and Covenants 6:6—“The Cause of Zion”

The word Zion is used in several different ways in the Doctrine and Covenants (see “People and Terms in the Doctrine and Covenants,” p. 233). In each way, however, it refers to the Lord’s efforts to raise up a people to live with Him in righteousness. To “seek to bring forth and establish the cause of Zion” is to promote the spread of the gospel and increase the righteousness of the Saints.

Doctrine and Covenants 6:10–11—What Gift Was Oliver Cowdery Given?

The gift that the Lord gave Oliver Cowdery was the spirit of revelation (see D&C 8:3–4). President Joseph Fielding Smith taught that it “was to be a protection to him, if he would need it, and it would deliver him out of the hands of his enemies, and protect him from the destroyer” (Church History and Modern Revelation, 1:52).

Doctrine and Covenants 6:14–24—What Witness Had Oliver Cowdery Received?

The Prophet Joseph Smith recorded: “After we had received this revelation, Oliver Cowdery stated to me that after he had gone to my father’s to board, and after the family had communicated to him concerning my having obtained the plates, that one night after he had retired to bed he called upon the Lord to know if these things were so, and the Lord manifested to him that they were true, but he had kept the circumstance entirely secret, and had mentioned it to no one; so that after this revelation was given, he knew that the work was true, because no being living knew of the thing alluded to in the revelation, but God and himself” (History of the Church, 1:35).

Doctrine and Covenants 7

Parchment (section heading)—Sheep or goat skin prepared for writing on

Tarry (vv. 3–4)—Remain, stay behind

Minister for (vv. 6–7)—Serve, help

Keys (v. 7)—Authority

Doctrine and Covenants 8

At the Prophet’s dictation (section heading)—While the Prophet spoke

Supplication (section heading)—Prayer

Assuredly (v. 1)—As certainly

Trifle not (v. 6)—Do not take lightly

Moses parted the Red Sea by the spirit of revelation.

Doctrine and Covenants 9

Admonished (section heading)—Counseled

Commence (v. 1)—Begin

Expedient (vv. 3, 10–11)—Appropriate, desirable

Stupor (v. 9)—Confusion, doubt

Doctrine and Covenants 8:6–8—“The Gift of Aaron”

President Joseph Fielding Smith taught: “There was another gift bestowed upon Oliver Cowdery, and that was the gift of Aaron. Like Aaron with his rod in his hand going before Moses as a spokesman, so Oliver Cowdery was to go before Joseph Smith. Whatever he should ask the Lord by power of this gift should be granted if asked in faith and in wisdom. Oliver was blessed with the great honor of holding the keys of this dispensation with Joseph Smith, and, like Aaron, did become a spokesman on numerous occasions. It was Oliver who delivered the first public discourse in this dispensation” (Church History and Modern Revelation, 1:52).

Doctrine and Covenants 9:7–9—Does the Spirit Always Cause a Burning in the Bosom?

Elder Dallin H. Oaks, a member of the Quorum of the Twelve Apostles, explained:

“Being taught by the Spirit is not a passive thing. Often the Lord’s communication does not come until we have studied matters out in our own minds. Then we receive a confirmation.

“The Lord explained that process to Oliver Cowdery in another revelation received at Harmony, Pennsylvania, in April 1829. The Lord was describing why Oliver had not been able to translate the Book of Mormon:

“‘Behold, you have not understood; you have supposed that I would give it unto you, when you took no thought save it was to ask me.

“‘But, behold, I say unto you, that you must study it out in your mind; then you must ask me if it be right, and if it is right I will cause that your bosom shall burn within you; therefore, you shall feel that it is right’ (D&C 9:7–8; emphasis added).

“This may be one of the most important and misunderstood teachings in all the Doctrine and Covenants. The teachings of the Spirit often come as feelings. That fact is of the utmost importance, yet some misunderstand what it means. I have met persons who told me they have never had a witness from the Holy Ghost because they have never felt their bosom ‘burn within’ them.

“What does a ‘burning in the bosom’ mean? Does it need to be a feeling of caloric heat, like the burning produced by combustion? If that is the meaning, I have never had a burning in the bosom. Surely, the word ‘burning’ in this scripture signifies a feeling of comfort and serenity. That is the witness many receive. That is the way revelation works.

“Truly, the still, small voice is just that, ‘still’ and ‘small’” (“Teaching and Learning by the Spirit,” Ensign, Mar. 1997, 13).

Doctrine and Covenants 10

Alterations (section heading)—Changes

Discredit (section heading)—Persuade people to disbelieve

Discrepancies (section heading)—Differences

Abridgment (section heading)—Shortened version

Alter, altered (vv. 10–11, 17)—Change

Contrary (v. 11)—Differently

Iniquity (vv. 20, 29)—Sin

Condemnation (v. 23)—Being declared guilty

Contradicted yourself (v. 31)—Written part of the text that does not agree with what you wrote before

Generation (vv. 33, 53)—People of this time or age

Confound (v. 42)—Humiliate, make ashamed

Dissensions (v. 48)—Disagreements, rebellions

Comprehendeth (v. 58)—Understands

Wrest (v. 63)—Twist the meaning of

Doctrine and Covenants 10:6—In What Way Did Martin Harris Seek to Destroy the Prophet Joseph Smith?

It was not Martin Harris’s intent to destroy the Prophet Joseph Smith, but what happened as a result of the loss of the 116 pages of the Book of Mormon manuscript illustrates what can happen when we “set at naught the counsels of God” (D&C 3:13; see also the “Understanding the Scriptures” section for D&C 3:12, p. 17). Had the Lord not known in advance what Martin Harris would do and prepared for it, Satan and his servants might have succeeded in destroying the Prophet Joseph with their lies (see D&C 10:10–33). By seeking repeatedly to take the manuscript against the Lord’s counsel and by breaking his promises to guard it carefully, Martin was effectively serving the cause of Satan, even if that was not his intent.

Doctrine and Covenants 10:30–45—The Lord Knows the End from the Beginning

The Lord had prepared a way to prevent Satan from destroying the Prophet Joseph Smith and the Book of Mormon through the loss of the 116 manuscript pages over 2,000 years before. He had instructed the prophet Nephi to make a second set of plates covering the same time period as the manuscript that would be lost. A major difference between the two records is that the lost portion was more of a history, while the duplicate part is more prophetic and sacred (see 1 Nephi 9:3–6; Words of Mormon 1:1–7).

Doctrine and Covenants 11

Supplication and inquiry (section heading)—Prayer and humble questioning

Asunder (v. 2)—Into parts

Sickle (vv. 3–4, 27)—A curved knife for harvesting grain

Impart (v. 13)—Tell, make known

Pertaining unto (v. 14)—Relating to

Appeal unto (v. 18)—Seek counsel from

Cleave unto (v. 19)—Hold closely to

Hold your peace (v. 22)—Do not begin preaching yet

Doctrine and Covenants 11—Hyrum Smith

For more information on Hyrum Smith, see “People and Terms in the Doctrine and Covenants” (p. 231).

Doctrine and Covenants 11:6—“Establish the Cause of Zion”

For help understanding this phrase, see the “Understanding the Scriptures” section for Doctrine and Covenants 6:6 (p. 20) and Zion in “People and Terms in the Doctrine and Covenants (p. 233).

Doctrine and Covenants 11:9—“Say Nothing but Repentance unto This Generation”

President Joseph Fielding Smith taught: “When the Lord calls upon his servants to cry nothing but repentance, he does not mean that they may not cry baptism, and call upon the people to obey the commandments of the Lord, but he wishes that all that they say and do be in the spirit of bringing the people to repentance” (Church History and Modern Revelation, 1:57). In other words, the main focus of all who are called to serve in the Lord’s kingdom should be to help people improve themselves and change their lives in accordance with the teachings of Jesus Christ.

For additional help in understanding Doctrine and Covenants 12:1–6, see the “Understanding the Scriptures” helps for Doctrine and Covenants 6:1–6 and 11:1–6, which are nearly identical.

Doctrine and Covenants 12

Being temperate (v. 8)—Having self-control

Doctrine and Covenants 12:8—“Full of Love”

The Prophet Joseph Smith taught: “Love is one of the chief characteristics of Deity, and ought to be manifested by those who aspire to be the sons of God. A man filled with the love of God, is not content with blessing his family alone, but ranges through the whole world, anxious to bless the whole human race” (History of the Church, 4:227).

Doctrine and Covenants 13

Conferred upon (section heading)—Given to by authority

Messiah (v. 1)—Jesus Christ

Confer (v. 1)—Give

Ministering of (v. 1)—Service performed by

Immersion (v. 1)—Being completely covered by water

Remission (v. 1)—Forgiveness

Doctrine and Covenants 13:1—Priesthood Keys

Saying that the Aaronic Priesthood holds certain keys does not mean that everyone who receives the Aaronic Priesthood also receives and may use the keys of that priesthood. Just as John the Baptist said he was “acting under the direction of Peter, James, and John” (section heading), the Aaronic Priesthood is governed by the higher or Melchizedek Priesthood.

Speaking “about the priesthood and those keys which the Lord has conferred upon us in this final gospel dispensation,” President Joseph Fielding Smith explained:

“These keys are the right of presidency; they are the power and authority to govern and direct all of the Lord’s affairs on earth. Those who hold them have power to govern and control the manner in which all others may serve in the priesthood. All of us may hold the priesthood, but we can only use it as authorized and directed so to do by those who hold the keys.

“This priesthood [Melchizedek] and these keys were conferred upon Joseph Smith and Oliver Cowdery by Peter, James, and John, and by Moses and Elijah and others of the ancient prophets. They have been given to each man who has been set apart as a member of the Council of the Twelve. But since they are the right of presidency, they can only be exercised in full by the senior apostle of God on earth, who is the president of the Church” (in Conference Report, Apr. 1972, 98–99; or Ensign, July 1972, 87).

Doctrine and Covenants 13:1—The Sons of Levi

Although Moses held the Melchizedek Priesthood, the law of Moses was administered under the Aaronic Priesthood (see D&C 84:23–27). Only men from the tribe of Levi (called Levites) were given the Aaronic Priesthood. The expression “sons of Levi” was used to refer to all priesthood holders in that day. Moses and Aaron belonged to that tribe. It was the duty of the Levites to perform the sacrifices of the law of Moses in Old Testament times (see Bible Dictionary, “Levites,” p. 724). Today, the expression “sons of Levi” is used to characterize all those in the Church who faithfully receive the priesthood and become the “sons of Moses and of Aaron” (see D&C 84:33–34).

For additional help understanding Doctrine and Covenants 14:1–7, see the “Understanding the Scriptures” section helps for Doctrine and Covenants 11:1–7 and 12:1–6, which are similar.

Doctrine and Covenants 14

Utterance (v. 8)—Words to speak

Temporally (v. 11)—Materially, physically

Doctrine and Covenants 15 and 16

Sharpness (v. 2)—Exactness, clarity

Doctrine and Covenants 17

Prior to (section heading)—Before

Designated (section heading)—Chosen

The miraculous directors (v. 1)—The Liahona (see 1 Nephi 16:10, 28–29; Alma 37:38–42)

Prevail (v. 8)—Be victorious over

Grace (v. 8)—Strength and power from God

Sufficient (v. 8)—Enough, just what is needed

Doctrine and Covenants 17—When and How Did These Three Men Receive the Promised Witness?

The witness that these three men sought came shortly after the revelation in section 17 was given. The Prophet Joseph Smith, David Whitmer, Oliver Cowdery, and Martin Harris went to the woods near the Whitmer home. There the four men sought the promised witness through earnest prayer—but nothing happened. Finally, Martin Harris excused himself, saying that he believed himself unworthy. While he went off alone to ask for forgiveness, the remaining three men received a marvelous vision and heard the voice of God bear record of what they saw. The Prophet Joseph then went to find Martin Harris. The Prophet joined with him in prayer, and, after a period of time, Martin Harris received the same vision the others had previously received. “The Testimony of Three Witnesses,” in the front of the Book of Mormon, is their description of the experience. The people of this generation will be held accountable for the testimony of these witnesses, just as they will be for the testimonies in the book itself (see 2 Nephi 33:11–15; Ether 12:38–39).

A few days after that sacred experience, the Prophet Joseph was permitted to show the plates of the Book of Mormon to eight other men. Although they did not have a vision or hear the voice of God, they were able to touch the plates. Their testimony is also found in the front of the Book of Mormon.

Doctrine and Covenants 17:1—What Was the “Breastplate”?

Lucy Mack Smith, the Prophet’s mother, had the opportunity to examine the breastplate that Joseph received with the plates (see Joseph Smith—History 1:35). She gave the following description of it in her biography of her son:

“It was wrapped in a thin muslin handkerchief, so thin that I could feel its proportions without any difficulty.

“It was concave on one side and convex on the other, and extended from the neck downwards, as far as the center of the stomach of a man of extraordinary size. It had four straps of the same material, for the purpose of fastening it to the breast, two of which ran back to go over the shoulders, and the other two were designed to fasten to the hips. They were just the width of two of my fingers (for I measured them), and they had holes in the end of them, to be convenient in fastening” (History of Joseph Smith, ed. Preston Nibley [1958], 111).

Doctrine and Covenants 17:6—The Lord’s Testimony of the Book of Mormon

Elder Bruce R. McConkie, a member of the Quorum of the Twelve Apostles, taught:

“One of the most solemn oaths ever given to man is found in these words of the Lord relative to Joseph Smith and the Book of Mormon. ‘He [meaning Joseph Smith] has translated the book, even that part which I have commanded him,’ saith the Lord, ‘and as your Lord and your God liveth it is true.’ (D&C 17:6.)

“This is God’s testimony of the Book of Mormon. In it Deity himself has laid his godhood on the line. Either the book is true or God ceases to be God. There neither is nor can be any more formal or powerful language known to men or gods” (Conference Report, Apr. 1982, 50; or Ensign, May 1982, 33).

Doctrine and Covenants 18

Bestowal (section heading)—Giving

Prevail against (v. 5)—Be victorious over

Expedient (v. 18)—Appropriate, desirable

Contend (v. 20)—Argue, fight, oppose

Soberness (v. 21)—Seriousness

Accountability (v. 42)—Being responsible for their own actions

Doctrine and Covenants 18:20—“The Church of the Devil”

The “church of the devil” does not refer to a specific church but to any person, group, organization, or philosophy that works against the church of Jesus Christ and the salvation of the children of God. Truth and goodness can certainly be found outside The Church of Jesus Christ of Latter-day Saints, but the fulness of the gospel, which is only found in the restored Church, is essential for the salvation our Heavenly Father desires for His children. As President Joseph Fielding Smith said about Doctrine and Covenants 18:20, “We must understand that this is instruction to us to contend against all evil, that which is opposed to righteousness and truth” (Church History and Modern Revelation, 1:83).

Doctrine and Covenants 19

Alpha and Omega (v. 1)—The first and last letters of the Greek alphabet (a title of Jesus Christ, descriptive of His all-encompassing nature)

Subdue (v. 2)—Gain power over

Retaining (v. 3)—Holding or possessing

Deeds (v. 3)—Actions

Revoke (v. 5)—Cancel, take back

Express (v. 7)—Plain, clear

Meet (v. 8)—Appropriate, proper

Smite (v. 15)—Punish

Exquisite (v. 15)—Intense

Naught (v. 21)—Nothing

Covet (vv. 25–26)—Have a selfish desire for

Impart (vv. 26, 34)—Give

Remnant (v. 27)—Remainder

Tidings (v. 29)—News, messages

Reviling not against revilers (v. 30)—Not speaking insults about people who speak insults

Tenets (v. 31)—Personal religious beliefs

Suffice (v. 32)—Be enough

Slight (v. 33)—Treat lightly

Exhort (v. 37)—Teach, encourage

Corruptibleness to the extent thereof (v. 38)—With all the perishable things that go with it

Doctrine and Covenants 19:4, 16–17—Repent or Suffer?

Referring to Alma 42:16 and Doctrine and Covenants 19:16–17, Elder Dallin H. Oaks, a member of the Quorum of the Twelve Apostles, said:

“Do these scriptures mean that a person who repents does not need to suffer at all because the entire punishment is borne by the Savior? That cannot be the meaning because it would be inconsistent with the Savior’s other teachings.

“What is meant is that the person who repents does not need to suffer ‘even as’ the Savior suffered for that sin. Sinners who are repenting will experience some suffering, but, because of their repentance and because of the Atonement, they will not experience the full ‘exquisite’ extent of eternal torment the Savior suffered for that sin” (Sins, Crimes, and Atonement [address to religious educators, Feb. 7, 1992], 5).

Doctrine and Covenants 19:6–12—Endless and Eternal Punishment

The Lord revealed that the terms “endless punishment” and “eternal punishment” refer to the kind of punishment rather than to the length of the punishment. Endless punishment and eternal punishment are “God’s punishment” (D&C 19:11–12).

The Prophet Joseph Smith taught that “so long as a man will not give heed to the commandments, he must abide without salvation.

“. . . The salvation of Jesus Christ was wrought out for all men, in order to triumph over the devil. . . . All will suffer until they obey Christ himself” (Teachings of the Prophet Joseph Smith, sel. Joseph Fielding Smith [1976], 357). Thus, punishment will eventually end for all except the sons of perdition, who eternally refuse to obey Christ (see D&C 76:33–44).

However, as Elder James E. Talmage, a member of the Quorum of the Twelve Apostles, taught, “Deliverance from hell is not admittance to heaven” (The Vitality of Mormonism [1919], 256). When the endless or eternal punishment—God’s punishment—has ended for those who receive it, they will receive their places in the kingdoms of glory. You will learn more about these judgments as you study Doctrine and Covenants 76.

Doctrine and Covenants 19:15–19—Jesus Christ’s Suffering

The Savior’s testimony in Doctrine and Covenants 19:15–19 about His suffering for all mankind helps us understand it on a more personal level. Elder Joseph Fielding Smith, then a member of the Quorum of the Twelve Apostles, said: “We get into the habit of thinking, I suppose, that [the Savior’s] great suffering was when he was nailed to the cross by his hands and his feet and was left there to suffer until he died. As excruciating as that pain was, that was not the greatest suffering that he had to undergo, for in some way which I cannot understand, but which I accept on faith, and which you must accept on faith, he carried on his back the burden of the sins of the whole world [in Gethsemane]. It is hard enough for me to carry my own sins. . . . And yet he had to carry the sins of the whole world” (in Conference Report, Oct. 1947, 147–48).

Doctrine and Covenants 20

Manifested (v. 5)—Made known

Remission (vv. 5, 37)—Forgiveness

Vanities (v. 5)—Foolishness

Countenance (v. 6)—Appearance

Confirmed (v. 10)—Made sure

Sensual (v. 20)—Concerned mostly with the physical senses and pleasures

Meridian (v. 26)—High point

Justification (v. 30)—To be declared not guilty

Grace (vv. 30–32)—The power of God

Sanctification (v. 31)—The process of becoming pure and holy

Broken hearts (v. 37)—Humble hearts full of sorrow for sin (no matter who has committed it)

Contrite spirits (v. 37)—Willingness to obey God

Emblems (v. 40)—Symbols, things that represent other things

Expound (vv. 42, 46, 50, 59, 68)—Explain in detail

Exhort (vv. 42, 46, 50, 59)—Encourage, try to persuade

Iniquity (v. 54)—Sin, wickedness

Composing (vv. 61, 81)—Who make up

Commissioned (v. 73)—Appointed and given authority

Sanctify (vv. 77, 79)—Make holy

Doctrine and Covenants 20:1—Why the Sixth of April?

The Lord gave April 6, 1830, as the day to formerly organize His Church. President Harold B. Lee spoke of the significance of this date: “April 6, 1973, is a particularly significant date because it commemorates not only the anniversary of the organization of The Church of Jesus Christ of Latter-day Saints in this dispensation, but also the anniversary of the birth of the Savior, our Lord and Master, Jesus Christ” (in Conference Report, Apr. 1973, 4; or Ensign, July 1973, 2).

Doctrine and Covenants 20:9—The Book of Mormon Contains “the Fulness of the Gospel”

President Ezra Taft Benson taught that when the Lord said the Book of Mormon contains the fulness of the gospel it “does not mean it contains every teaching, every doctrine ever revealed. Rather, it means that in the Book of Mormon we will find the fulness of those doctrines required for our salvation. And they are taught plainly and simply so that even children can learn the ways of salvation and exaltation” (in Conference Report, Oct. 1986, 4; or Ensign, Nov. 1986, 6).

The world will be judged by how they receive the scriptures and those who testify of their truthfulness (see D&C 20:8–15).

Doctrine and Covenants 20:27–28—The Father, the Son, and the Holy Ghost Are “One God”

God the Father, His Son, Jesus Christ, and the Holy Ghost are three separate personages. When the scriptures teach that they are one God, they are referring to the unity of the members of the Godhead. They can speak for each other and testify of each other because of their unity in purpose and doctrine.

Doctrine and Covenants 20:38–60—What about Church Offices Not Mentioned Here?

President Joseph Fielding Smith taught that in Doctrine and Covenants 20 the Lord revealed only what was necessary “for the government of the Church at the time of its organization” (Church History and Modern Revelation, 1:95). In later revelations we learn more about the offices mentioned in this revelation, along with others that were added as the Church grew. The Lord has continued, and will continue, to add and refine the duties and offices in His Church to meet the needs of its growing membership (see Articles of Faith 1:9).

Doctrine and Covenants 21

Unanimous (heading)—All in agreement, no dissenting vote

Seer (v. 1)—One who can know of things past, present, and future (see Mosiah 8:13–17; Moses 6:35–36)

Disperse (v. 6)—Scatter

Behooveth me (v. 10)—Is my desire

Doctrine and Covenants 21:5–6—Blessings from Following the Prophet

President Harold B. Lee said:

“We have some tight places to go before the Lord is through with this church and the world in this dispensation, which is the last dispensation, which shall usher in the coming of the Lord. The gospel was restored to prepare a people ready to receive him. The power of Satan will increase; we see it in evidence on every hand. . . .

“Now the only safety we have as members of this church is to do exactly what the Lord said to the Church in that day when the Church was organized. We must learn to give heed to the words and commandments that the Lord shall give through his prophet. . . . You may not like what comes from the authority of the Church. It may contradict your political views. It may contradict your social views. It may interfere with some of your social life. . . .

“. . . Your safety and ours depends upon whether or not we follow the ones whom the Lord has placed to preside over his church. He knows whom he wants to preside over this church, and he will make no mistake. . . .

“Let’s keep our eye on the President of the Church” (in Conference Report, Oct. 1970, 152–53).

Doctrine and Covenants 22

In consequence (section heading)—As a result

Availeth him nothing (v. 2)—Does him no good

Strait (v. 2)—Narrow, restricted

Doctrine and Covenants 22:2—The “Law of Moses” and “Dead Works”

The law of Moses is the system of ordinances and rituals revealed through the prophet Moses to the children of Israel (see Bible Dictionary, “law of Moses,” p. 722). This “old covenant” (D&C 22:1) was ended with the Atonement of Jesus Christ (see 3 Nephi 15:3–9).

Proper baptism establishes a “new and an everlasting covenant” (D&C 22:1; see also D&C 20:37) between God and the individual. Baptism performed without authority is a “dead work” because no covenant is made.

Doctrine and Covenants 23

Condemnation (vv. 1, 3–5)—Declaration of guilt

Henceforth (v. 2)—From now on

Exhortation (v. 3)—Preaching, encouraging

Manifest (v. 6)—Reveal

Doctrine and Covenants 23:1—“Oliver, . . . Beware of Pride”

President James E. Faust, a counselor in the First Presidency, after reading the Lord’s warning to Oliver Cowdery in Doctrine and Covenants 23:1, said:

“Oliver had great intellect and enjoyed marvelous spiritual blessings. However, over time he forgot the Lord’s warning, and pride entered into his heart. Brigham Young later said of this pride:

“‘I have seen men who belonged to this kingdom, and who really thought that if they were not associated with it, it could not progress. One man especially, whom I now think of, . . . was peculiarly gifted in self-reliance and general ability. He said as much to the Prophet Joseph a number of times as to say that if he left this kingdom, it could not progress any further. I speak of Oliver Cowdery. He forsook it, and it still rolled on, and still triumphed over every opposing foe, and bore off safely all those who clung to it’ (in Journal of Discourses, 11:252)” (in Conference Report, Apr. 1996, 4; or Ensign, May 1996, 5–6).

Ten years after leaving the Church, Oliver Cowdery returned and was rebaptized, but he had lost the blessings he would have had if he had remained faithful (see “People and Terms in the Doctrine and Covenants,” pp. 231–32).

Doctrine and Covenants 23:6—What Does It Mean to “Take Up Your Cross”?

The Lord said that “for a man to take up his cross, is to deny himself of all ungodliness, and every worldly lust, and keep my commandments” (JST, Matthew 16:26).

Doctrine and Covenants 24

Partial seclusion (section heading)—Staying away from places in which there was persecution

Sowed (v. 3)—Planted seed in

Temporally (v. 3)—Materially, physically

Expounding (v. 5)—Explaining

Confirming (v. 9)—Strengthening

Voice of a trump (v. 12)—Boldly, clearly

Smitten, smite (v. 16)—Punished

Go to law with thee (v. 17)—Charge you falsely with crimes

Scrip (v. 18)—A traveling bag

Doctrine and Covenants 24:3, 9—“Magnify Thine Office”

President Thomas S. Monson, a counselor in the First Presidency, said: “What does it mean to magnify a calling? It means to build it up in dignity and importance, to make it honorable and commendable in the eyes of all men, to enlarge and strengthen it, to let the light of heaven shine through it to the view of other men. And how does one magnify a calling? Simply by performing the service that pertains to it. An elder magnifies the ordained calling of an elder by learning what his duties as an elder are and then by doing them. As with an elder, so with a deacon, a teacher, a priest, a bishop, and each who holds office in the priesthood” (in Conference Report, Apr. 1986, 49; or Ensign, May 1986, 38–39).

Doctrine and Covenants 24:15—“Casting Off the Dust of Your Feet”

Elder James E. Talmage, a member of the Quorum of the Twelve Apostles, taught: “To ceremonially shake the dust from one’s feet as a testimony against another was understood by the Jews to symbolize a cessation of fellowship and a renunciation of all responsibility for consequences that might follow. It became an ordinance of accusation and testimony by the Lord’s instructions to His apostles as cited in the text. In the current dispensation, the Lord has similarly directed His authorized servants to so testify against those who wilfully and maliciously oppose the truth when authoritatively presented (see Doc. and Cov. 24:15; 60:15; 75:20; 84:92; 99:4). The responsibility of testifying before the Lord by this accusing symbol is so great that the means may be employed only under unusual and extreme conditions, as the Spirit of the Lord may direct” (Jesus the Christ [1962], 320).

Doctrine and Covenants 25

Elect (v. 3)—Chosen

Consoling (v. 5)—Comforting

Expound (v. 7)—Explain

Exhort (v. 7)—Encourage

Cleave unto (v. 13)—Hold on to

Doctrine and Covenants 25:7—What Does It Mean That Emma Was “Ordained”?

President Joseph Fielding Smith explained: “The term ‘ordain’ was used generally in the early days of the Church in reference to both ordination and setting apart, and, too, correctly according to the meaning of the word. Men holding the Priesthood were said to have been ‘ordained’ to preside over branches and to perform special work. Sisters also were said to have been ‘ordained’ when they were called to some special duty or responsibility. In later years we developed a distinction between ordain and setting apart. Men are ordained to offices in the Priesthood and set apart to preside over stakes, wards, branches, missions, and auxiliary organizations. The sisters are set apart—not ordained—as presidents of auxiliary organizations, to missions, etc. This saying that Emma Smith was ‘ordained’ to expound scripture, does not mean that she had conferred upon her the Priesthood, but that she was set apart to this calling, which found its fulfillment in the Relief Society of the Church” (Church History and Modern Revelation, 1:126).

Doctrine and Covenants 26

Confirming (v. 1)—Strengthening

Labors on the land (v. 1)—Farming

Doctrine and Covenants 26:2—What Does “Common Consent” Mean?

In an earlier revelation the Lord declared, “No person is to be ordained to any office in this church, where there is a regularly organized branch of the same, without the vote of that church” (D&C 20:65). The principle of requiring all ordinations and callings to be sustained by the Church members has become known as the law of common consent (see D&C 26:2). Speaking about common consent, Elder Mark E. Petersen, who was a member of the Quorum of the Twelve Apostles, explained: “This rules out cultists of all kinds, false teachers and false leaders of every description, and puts the Lord’s people on notice that there is but one clear directing voice in the Church, and that is the voice of the prophet, seer, and revelator duly chosen by revelation and accepted by the vote of the people in the general conference of the Church” (in Conference Report, Apr. 1974, 82; or Ensign, May 1974, 56).

Elder Jeffrey R. Holland, a member of the Quorum of the Twelve Apostles, spoke of how important that sustaining vote is to the leaders of the Church: “I especially thank you for sustaining your leaders, whatever their personal sense of limitation may be. This morning, in common consent, you volunteered to uphold—or more literally ‘hold up’—the presiding officers of the kingdom, those who bear the keys and responsibility for the work, not one man of whom sought the position or feels equal to the task. And even when Jeffrey Holland’s name is proposed as the last and the least of the newly ordained, your arm goes lovingly to the square. And you say to Brother Holland through his tears and his nights of walking the floor: ‘You lean on us. Lean on us out here in Omaha and Ontario and Osaka, where we have never even seen you and scarcely know who you are. But you are one of the “Brethren,” so you are no stranger or foreigner to us, but a fellow citizen in the household of God. You will be prayed for in our family, and you will hold a place within our hearts. Our strength shall be your strength. Our faith will build your faith. Your work will be our work’” (in Conference Report, Oct. 1994, 41–42; or Ensign, Nov. 1994, 32).

Doctrine and Covenants 27

Procure (section heading)—Obtain

Quick (v. 1)—Alive

Strong drink (v. 3)—Drinks that contain alcohol

Gird up your loins (v. 15)—This literally means to tuck your robes into your belt to free the legs for running. It is a symbol for being prepared.

Doctrine and Covenants 27:5—What Is the “Record of the Stick of Ephraim,” of Which Moroni Holds the “Keys”?

The Lord told the prophet Ezekiel of two books. One was a record “for Judah, and for the children of Israel his companions,” which He called the “stick of Judah” (Ezekiel 37:16, 19). The other was a record “for Joseph, the stick of Ephraim, and for all the house of Israel his companions” (v. 16). The Jews are descendants of Judah and other tribes of the kingdom of Judah (see Bible Dictionary, “Jew,” p. 713), and their record is in the Bible. Lehi and his family were descendants of Joseph who was sold into Egypt, and the record of his descendants, and of those who joined with them, is the Book of Mormon. Moroni was the last prophet and record keeper of the Book of Mormon people and buried the plates in the Hill Cumorah (see Joseph Smith—History 1:33–34).

Doctrine and Covenants 28

Professed (section heading)—Claimed

Borders by the Lamanites (v. 9)—The boundary between the United States and the Indian Territory (see maps 5–6 in the back of your triple combination)

Common consent (v. 13)—Collective approval (see the “Understanding the Scriptures” section for D&C 26:2, p. 38).

Doctrine and Covenants 28:1–3—Who Has the Right to Receive Revelation for the Church?

In a 1913 declaration entitled “A Warning Voice,” the First Presidency—Joseph F. Smith, Anthon H. Lund, and Charles W. Penrose—explained:

“From the days of Hiram Page (Doc. and Cov., Sec. 28), at different periods there have been manifestations from delusive spirits to members of the Church. Sometimes these have come to the men and women who because of transgression became easy prey to the Arch-Deceiver. At other times people who pride themselves on their strict observance of the rules and ordinances and ceremonies of the Church are led astray by false spirits, who exercise an influence so imitative of that which proceeds from a Divine source that even these persons, who think they are ‘the very elect,’ find it difficult to discern the essential difference. Satan himself has transformed himself to be apparently ‘an angel of light.’

“When visions, dreams, tongues, prophecy, impressions or any extraordinary gift or inspiration, convey something out of harmony with the accepted revelations of the Church or contrary to the decisions of its constituted authorities, Latter-day Saints may know that it is not of God, no matter how plausible it may appear. Also, they should understand that directions for the guidance of the Church will come, by revelation, through the head. All faithful members are entitled to the inspiration of the Holy Spirit for themselves, their families, and for those over whom they are appointed and ordained to preside. But anything at discord with that which comes from God through the head of the Church is not to be received as authoritative or reliable” (Improvement Era, Sept. 1913, 1148).

Doctrine and Covenants 29

Atoned (v. 1)—Paid the price

Perils (v. 3)—Dangers

Advocate (v. 5)—One who pleads the cause of another

Decree (vv. 8, 12)—Order, command, law

Tribulation and desolation (v. 8)—Trouble and destruction

Hosts (vv. 15, 36)—Multitudes

Take vengeance (v. 17)—Send deserved punishment

Indignation (v. 17)—Outrage, anger

Abominations shall not reign (v. 21)—Wickedness will not rule

Mote (v. 25)—Speck

Temporal (vv. 31–32, 34–35)—Physical or temporary

Carnal . . . sensual (v. 35)—Worldly

Spiritually dead (v. 41)—Shut out of God’s presence

Redemption, redeemed (vv. 42, 44, 46)—Salvation, set free from captivity

Probation (v. 43)—Trial, testing

Doctrine and Covenants 29:7—Who Are the Elect?

The Prophet Joseph Smith taught that “the elect meant to be elected [chosen] to a certain work” (History of the Church, 4:552).

“In a general sense, the elect are those both within and without the Church who love the Lord and are with full purpose of heart doing all within their power to live close to the directions of his spirit.

“President George Q. Cannon [who was a counselor in the First Presidency] said, ‘All mankind are elected to be saved. No man is a tare unless his conduct makes him such.’ ([Gospel Truth,] 1:140.) The elect outside of the Church are the ‘sheep’ who hear the voice of the Master Shepherd, obey that voice, and are received into the Church (Mosiah 26:21–28). These are the elect whom the missionaries are admonished to gather (D&C 29:7)” (Hoyt W. Brewster Jr., Doctrine and Covenants Encyclopedia [1988], 148).

Doctrine and Covenants 29:35–39—What Is Agency? Why Is It So Sacred?

Agency is the freedom to choose and act, and Doctrine and Covenants 29:35–39 illustrates how important and sacred that freedom is to our Heavenly Father. Rather than violate their agency, He allowed one-third of His children, led by the devil, to rebel. Our mortal probation is organized to preserve our agency.

Elder Bruce R. McConkie, who was a member of the Quorum of the Twelve Apostles, explained what is necessary for agency to exist: “Four great principles must be in force if there is to be agency: 1. Laws must exist, laws ordained by an Omnipotent power, laws which can be obeyed or disobeyed; 2. Opposites must exist—good and evil, virtue and vice, right and wrong—that is, there must be an opposition, one force pulling one way and another pulling the other; 3. A knowledge of good and evil must be had by those who are to enjoy the agency, that is, they must know the difference between the opposites; and 4. An unfettered power of choice must prevail” (Mormon Doctrine, 2nd ed. [1966], 26).

Doctrine and Covenants 30

Expedient (v. 5)—Appropriate, desirable

Be you afflicted in all his afflictions (v. 6)—Stay by him and share in all his trials

Proclaim (v. 9)—Declare

Doctrine and Covenants 30:1–2—“Persuaded by Those Whom I Have Not Commanded”

David Whitmer, along with the rest of his family, had been deceived by the false revelations received by Hiram Page (see D&C 28).

Doctrine and Covenants 31

Sickle (v. 5)—A curved knife for harvesting grain

Laden with sheaves (v. 5)—Loaded with bundles of grain (successful in missionary work)

Hire (v. 5)—Pay

Revile (v. 9)—To scold with contempt

Doctrine and Covenants 31:4–5—“The Field Which Is White Already to Be Burned”

Marilee B. Campbell

The Lord frequently uses the symbolism of the harvest when talking about missionary work (see John 4:35–36; D&C 4:4). When grain, such as wheat, is ripe the heads turn white, indicating that they are ready to harvest. In those days, the stalks of grain were cut with a sickle and bound together in bundles, called sheaves. After the grain was cut, the field was often burned to remove the remaining stalks, called stubble.

All of this is a metaphor for the work missionaries do. They harvest those people who are willing to hear the gospel and be obedient in preparation for the burning that will cleanse the earth at the Savior’s Second Coming.

Doctrine and Covenants 31:9–13—The Cost of Failing to Follow Counsel, or How Well God Knows His Children

Thomas B. Marsh was one of the most capable leaders in the early days of the Restoration. He served several missions, was called to be an Apostle when the Quorum of the Twelve was first organized in 1835, and became its first president. But then a family problem arose and his failure to follow the Lord’s counsel to “be patient,” “revile not,” “govern your house in meekness,” “pray always,” and “be faithful unto the end” (vv. 9, 12–13) led to his apostasy. Elder George A. Smith, who was called to be a member of the Quorum of the Twelve Apostles in 1839, described what happened when President Marsh was living in Far West, Missouri:

“The wife of Thomas B. Marsh, who was then President of the Twelve Apostles, and sister Harris [the wife of George Harris] concluded they would exchange milk, in order to make a little larger cheese than they otherwise could. To be sure to have justice done, it was agreed that they should not save the strippings [the richest part of the milk], but that the milk and strippings should all go together. Small matters to talk about here, to be sure, two women’s exchanging milk to make cheese.

“Mrs. Harris, it appeared, was faithful to the agreement and carried to Mrs. Marsh the milk and strippings, but Mrs. Marsh, wishing to make some extra good cheese, saved a pint of strippings from each cow and sent Mrs. Harris the milk without the strippings.

“Finally it leaked out that Mrs. Marsh had saved strippings, and it became a matter to be settled by the Teachers. They began to examine the matter, and it was proved that Mrs. Marsh had saved the strippings, and consequently had wronged Mrs. Harris out of that amount.

“An appeal was taken from the Teacher to the Bishop, and a regular Church trial was had. President Marsh did not consider that the Bishop had done him and his lady justice, for they decided that the strippings were wrongfully saved, and that the woman had violated her covenant.

“Marsh immediately took an appeal to the High Council, who investigated the question with much patience, and I assure you they were a grave body. Marsh being extremely anxious to maintain the character of his wife, as he was the President of the Twelve Apostles, and a great man in Israel, made a desperate defence, but the High Council finally confirmed the Bishop’s decision.

“Marsh, not being satisfied, took an appeal to the First Presidency of the Church, and Joseph and his Counsellors had to sit upon the case, and they approved the decision of the High Council.

“This little affair, you will observe, kicked up a considerable breeze, and Thomas B. Marsh then declared that he would sustain the character of his wife, even if he had to go to hell for it.

“The then President of the Twelve Apostles, the man who should have been the first to do justice and cause reparation to be made for wrong, committed by any member of his family, took that position, and what next? He went before a magistrate and swore that the ‘Mormons’ were hostile towards the State of Missouri.

“That affidavit brought from the government of Missouri an exterminating order, which drove some 15,000 Saints from their homes and habitations, and some thousands perished through suffering the exposure consequent on this state of affairs” (in Journal of Discourses, 3:283–84).

President Gordon B. Hinckley repeated this story in a general conference and then commented: “The man who should have settled this little quarrel, but who, rather, pursued it, troubling the officers of the Church, right up to the Presidency, literally went through hell for it. He lost his standing in the Church. He lost his testimony of the gospel. For nineteen years he walked in poverty and darkness and bitterness, experiencing illness, and loneliness. He grew old before his time. Finally, like the prodigal son in the parable of the Savior (see Luke 15:11–32), he recognized his foolishness and painfully made his way to this valley, and asked Brigham Young to forgive him and permit his rebaptism into the Church. He had been the first President of the Council of the Twelve, loved, respected, and honored in the days of Kirtland, and the early days of Far West. Now he asked only that he might be ordained a deacon and become a doorkeeper in the house of the Lord” (in Conference Report, Apr. 1984, 111; or Ensign, May 1984, 83).

After his return to the Church, Brother Marsh spoke about his apostasy:

“I have frequently wanted to know how my apostacy began, and I have come to the conclusion that I must have lost the Spirit of the Lord out of my heart.

“The next question is, ‘How and when did you lose the Spirit?’ I became jealous of the Prophet, and then I saw double, and overlooked everything that was right, and spent all my time in looking for the evil; and then, when the Devil began to lead me, it was easy for the carnal mind to rise up, which is anger, jealousy, and wrath. I could feel it within me; I felt angry and wrathful; and the Spirit of the Lord being gone, as the Scriptures say, I was blinded, and I thought I saw a beam in brother Joseph’s eye, but it was nothing but a mote, and my own eye was filled with the beam” (in Journal of Discourses, 5:206–7).

Doctrine and Covenants 32

Supplication (section heading)—Humble prayer

Advocate (v. 3)—Defender, one who pleads their cause

Trifle not (v. 5)—Do not treat them lightly

Doctrine and Covenants 32:1—Who Was Parley P. Pratt?

Parley P. Pratt became a member of the Church in 1830 in New York, just one month before this revelation was received. He filled many Church-service assignments (see D&C 32 heading, 1–2; 49:1–3; 50:37; 52:26; 97:3–5; 103 heading, 30, 37; 124:127–29) and was one of the first members of the Quorum of the Twelve Apostles, which was organized in 1835. He wrote many sermons and hymns that were published by the Church and was one of the first pioneers to arrive in the Salt Lake Valley. He was killed by an assassin in 1857 while serving a mission in Arkansas.

Doctrine and Covenants 32:2–3—What Happened on the Mission to the Lamanites?

This small group of missionaries traveled nearly 1,500 miles (about 2,400 kilometers) during the winter of 1830–31, much of the way on foot. They introduced the gospel to Native American Indian tribes in New York, Ohio, and beyond Missouri into Indian Territory. Missouri was then on the western boundary of the United States; west of Missouri was Indian Territory. Their greatest success, however, came in the area around Kirtland, Ohio. There they found a group of people who were looking for the return of New Testament Christianity. In just three weeks the missionaries baptized 127 people, nearly doubling the membership of the Church (see Church History in the Fulness of Times, pp. 79–88).

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Affirmed (section heading)—Testified, declared as true

Dividing asunder (v. 1)—Cutting in two

Discerner (v. 1)—One who knows

Perverse (v. 2)—Stubbornly wicked

Priestcrafts (v. 4)—Preaching for praise and personal gain (see 2 Nephi 26:29)

Laden with sheaves (v. 9)—Loaded with bundles of grain or converts (missionary success)

Doctrine and Covenants 33:17—“Your Lamps Trimmed and Burning”

The lamps, oil, and Bridegroom mentioned in Doctrine and Covenants 33:17 refer to the Savior’s parable of the ten virgins (see Matthew 25:1–13). In that parable the Lord taught that those who are unprepared (their lamps have gone out) for the coming of the Savior (the Bridegroom) will be shut out of His presence.

Doctrine and Covenants 34

Comprehendeth (v. 2)—Understands

Crooked and perverse (v. 6)—Corrupt

Spare not (v. 10)—Do not hold back

An ancient Hebrew trump, or trumpet—called a shofar—was made of a ram’s horn.

Doctrine and Covenants 34:1—Orson Pratt

Orson Pratt was baptized on September 19, 1830, his 19th birthday, after hearing the gospel message from his older brother Parley P. Pratt. They were both called to be Apostles when the Quorum of the Twelve Apostles was organized in 1835. Like his brother, Orson Pratt served many missions for the Church (see D&C 34 heading, 1–10; 52:26; 75:14; 103:40; 124:127–29; 136:13). He also wrote many books on religious and scientific subjects and was the first pioneer to arrive in the Salt Lake Valley. He was an Apostle for over 45 years, until his death in 1881.

Doctrine and Covenants 35

Folly and . . . abominations (v. 7)—Foolishness and wickedness

Buckler (v. 14)—Protector (a buckler was a small round shield, usually worn on the arm)

Gird up their loins (v. 14)—Help them be prepared

Confounded (v. 25)—Mixed with other peoples so that their identity could not be distinguished

Doctrine and Covenants 35:2—What Does It Mean to “Become the Sons of God”?

We are all spirit children of our Heavenly Father (see Acts 17:29; Hebrews 12:9). However, in order for us to dwell with Him again we must all be born again spiritually through the Atonement of Jesus Christ (see Mosiah 5:7–8).

Doctrine and Covenants 35:3—“My Servant Sidney”

Sidney Rigdon had been a minister in Kirtland, Ohio. He joined the Church in 1830 after prayerfully reading the Book of Mormon. He served as a secretary to the Prophet Joseph Smith and a counselor in the First Presidency from 1833 to 1844 (see D&C heading, 35:3–6; 58:50, 57–58; 71:1; 76 heading, 11–15; 90:6, 21; 93:44, 51; 102:3; 124:126). After the death of Joseph Smith, Sidney Rigdon tried to take control of the Church from the Twelve Apostles and was excommunicated from the Church in September 1844.

Doctrine and Covenants 35:11—“Desolations upon Babylon”

Babylon is a symbol for the worldly wickedness that has caused sin and misery among all nations. All such wickedness will be cleansed away at the Second Coming of Jesus Christ.

Doctrine and Covenants 35:13—What Does It Mean to “Thrash the Nations”?

In Joseph Smith’s day, to thrash (or thresh) meant to separate the grain from the husks or chaff. In Old Testament times the grain was spread out on a hard surface and then walked on by oxen (see Deuteronomy 25:4) or beaten with a rod (see Ruth 2:17). The Lord used that image in Doctrine and Covenants 35:13 to describe how the missionaries separate the righteous from the wicked by using the “rod” of the word of God (see 1 Nephi 11:25).

Doctrine and Covenants 35:20–21—The Joseph Smith Translation of the Bible (JST)

Many important parts of the Bible were lost or changed (see 1 Nephi 13:24–29), and the Lord commanded the Prophet Joseph Smith to make many corrections to it (see D&C 35:20; 41:7; 45:60–61; 73:3–4; 93:53). In Doctrine and Covenants 35, the Lord commanded Sidney Rigdon to write for the Prophet as he dictated the changes (see v. 20). This version is known as the Joseph Smith Translation (JST). Some of the changes are found in the footnotes of your Bible and in the appendix before the maps. As Joseph Smith worked on the translation of the Bible, the Lord gave him revelations that explained many parts (see D&C 76; 77; 86; 91; 93; 113; 132; see also Moses; Joseph Smith—Matthew; “The Joseph Smith Translation of the Bible,” p. 3 of this study guide).

Doctrine and Covenants 36

A pattern of piety (section heading)—An example of devotion to God

Untoward generation (v. 6)—Rebellious or not easily guided people

Doctrine and Covenants 36:1—Edward Partridge

Edward Partridge first heard the restored gospel around October 1830 when the missionaries who had been sent to the Lamanites stopped in Kirtland, Ohio, on their way to Missouri (see D&C 28:8; 32:2–3). He did not join the Church, however, until several months later. Lucy Mack Smith, the Prophet’s mother, wrote the following about Edward Partridge’s decision to be baptized: “In December of the same year [1830], Joseph appointed a meeting at our house. While he was preaching, Sidney Rigdon and Edward Partridge came in and seated themselves in the congregation. When Joseph had finished his discourse, he gave all who had any remarks to make, the privilege of speaking. Upon this, Mr. Partridge arose, and stated that he had been to Manchester, with the view of obtaining further information respecting the doctrine which we preached; but, not finding us, he had made some inquiry of our neighbors concerning our characters, which they stated had been unimpeachable, until Joseph deceived us [them] relative to the Book of Mormon. He also said that he had walked over our farm, and observed the good order and industry which it exhibited; and, having seen what we had sacrificed for the sake of our faith, and having heard that our veracity was not questioned upon any other point than that of our religion, he believed our testimony, and was ready to be baptized, ‘if,’ said he, ‘Brother Joseph will baptize me.’” (History of Joseph Smith, 191–92). He was baptized by Joseph Smith on 11 December 1830.

Edward Partridge later became the first bishop of the Church (see D&C 35 heading; 36 heading, 1–7; 41:9–11; 42:10; 50:39; 51:1–4, 18; 52:24; 57:7; 58:14–16, 24–25, 61–62; 60:10; 64:17; 124:19) and suffered many persecutions in Missouri. He died a faithful member of the Church in 1840 in Nauvoo, Illinois, at the age of 47.

Doctrine and Covenants 36:2—“I Will Lay My Hand upon You”

Concerning Doctrine and Covenants 36:2, Elder Harold B. Lee, then a member of the Quorum of the Twelve Apostles, said: “The Lord here is saying that when one of his authorized servants puts his hands by authority upon the head of one to be blessed, it is as though he himself was putting his hand on with them to perform that ordinance. So we begin to see how he manifests his power among men through his servants to whom He has committed the keys of authority” (Be Secure in the Gospel of Jesus Christ, Brigham Young University Speeches of the Year [Feb. 11, 1958], 6).

Doctrine and Covenants 36:6—“Come Forth out of the Fire, Hating Even the Garments Spotted with the Flesh”

To stop the spread of disease in Old Testament times, the Lord commanded that those so afflicted undergo a cleansing process that included burning all contaminated clothing (see Leviticus 13:47–59). In Doctrine and Covenants 36:6 the Lord drew a comparison between being cleansed of disease and being cleansed from sin (see also Jude 1:23; Alma 5:57).

Elder Spencer W. Kimball, then a member of the Quorum of the Twelve Apostles, explained the need to change the conditions that led to sin: “In abandoning sin one cannot merely wish for better conditions. He must make them. He may need to come to hate the spotted garments and loathe the sin. He must be certain not only that he has abandoned the sin but that he has changed the situations surrounding the sin. He should avoid the places and conditions and circumstances where the sin occurred, for these could most readily breed it again. He must abandon the people with whom the sin was committed. He may not hate the persons involved but he must avoid them and everything associated with the sin” (The Miracle of Forgiveness [1969], 171–72).

Doctrine and Covenants 37

Expedient (vv. 1, 3)—Appropriate, desirable

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Doctrine and Covenants 38

Seraphic (v. 1)—Angelic

Rent (v. 8)—Torn

Reign (v. 12)—Rule

Deign (v. 18)—Consider it fitting

Is no respecter of them (v. 26)—Does not favor one over another

Doctrine and Covenants 38:12—“Reap Down the Earth, to Gather the Tares”

This verse refers to the Savior’s parable of the wheat and the tares (see Matthew 13:24–30, 36–43; see also D&C 86:1–7).

Doctrine and Covenants 38:30—“If Ye Are Prepared Ye Shall Not Fear”

President Spencer W. Kimball taught: “One should study, ponder, learn scriptures, and build his testimony so that he may be prepared to teach and train. The Lord has said, ‘If ye are prepared, ye shall not fear,’ and it is our hope that from infancy through all the years of maturing that the lessons taught in the auxiliaries, in the seminaries and institutes, in the home evenings, in the sacrament meetings, and elsewhere may bring every youth to a preparation that will eliminate fear” (“Advice to a Young Man: Now Is the Time to Prepare,” New Era, June 1973, 9).

Doctrine and Covenants 38:32—“I Will Give unto You My Law”

This promise was fulfilled when the Prophet Joseph received the revelation in Doctrine and Covenants 42, in Kirtland, Ohio.

Doctrine and Covenants 38:32—“Endowed with Power from on High”

Elder Bruce R. McConkie, who was a member of the Quorum of the Twelve Apostles, taught: “In this dispensation, after the elders had received the gift of the Holy Ghost and as early as January, 1831, the Lord began to reveal unto them that he had an endowment in store for the faithful (D. & C. [38:32]; 43:16), ‘a blessing such as is not known among the children of men.’ (D. & C. 39:15.) In June, 1833, he said: ‘I gave unto you a commandment that you should build a house, in the which house I design to endow those whom I have chosen with power from on high; For this is the promise of the Father unto you; therefore I command you to tarry, even as mine apostles at Jerusalem.’ (D. & C. 95:8–9; 105:11–12, 18, 33.)” (Doctrinal New Testament Commentary, 3 vols. [1966–73], 1:859).

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Meridian (v. 3)—Middle or high point

Bestowed (v. 8)—Sent, given

Stay my hand in judgment (vv. 16, 18)—Hold back the punishments

Pruned (v. 17)—Trimmed and prepared

Sanctified (v. 18)—Holy

Hosanna (v. 19)—From a Hebrew word meaning “Save now, we pray”

Doctrine and Covenants 40

Straightway (v. 2)—Immediately