The word and will of the Lord, given through President Brigham Young at Winter Quarters, the camp of Israel, Omaha Nation, on the west bank of the Missouri River, near Council Bluffs, Iowa.

Announcement of the martyrdom of Joseph Smith the Prophet and his brother, Hyrum Smith the Patriarch, at Carthage, Illinois, June 27, 1844. This document was included at the end of the 1844 edition of the Doctrine and Covenants, which was nearly ready for publication when Joseph and Hyrum Smith were murdered.

Doctrine and Covenants 135–136

The afternoon of June 27, 1844, found Joseph and Hyrum Smith in jail once again, accompanied by John Taylor and Willard Richards. They believed they were innocent of any crime, but they submitted to arrest, hoping to keep the Saints in Nauvoo safe. This wasn’t the first time that enemies of the Church had put the Prophet Joseph in prison, but this time he seemed to know that he would not return alive. He and his friends tried to comfort each other by reading from the Book of Mormon and singing hymns. Then gunshots were heard, and within a few minutes the mortal lives of Joseph Smith and his brother Hyrum had come to an end.

And yet it was not the end of the divine cause they had embraced. And it was not the end of the Restoration of the gospel of Jesus Christ. There was more work to do and more revelation that would guide the Church forward. The end of the Prophet’s life was not the end of the work of God.

See Saints, 1:521–52.

A declaration of belief regarding governments and laws in general, adopted by unanimous vote at a general assembly of the Church held at Kirtland, Ohio, August 17, 1835. Many Saints gathered together to consider the proposed contents of the first edition of the Doctrine and Covenants. At that time, this declaration was given the following preamble: “That our belief with regard to earthly governments and laws in general may not be misinterpreted nor misunderstood, we have thought proper to present, at the close of this volume, our opinion concerning the same.”

Revelation given through Joseph Smith the Prophet, at Hiram, Ohio, November 3, 1831. Prefacing this revelation, Joseph Smith’s history states, “At this time there were many things which the Elders desired to know relative to preaching the Gospel to the inhabitants of the earth, and concerning the gathering; and in order to walk by the true light, and be instructed from on high, on the 3rd of November, 1831, I inquired of the Lord and received the following important revelation.” This section was first added to the book of Doctrine and Covenants as an appendix and was subsequently assigned a section number.

Doctrine and Covenants 133–134

In 1833, mobs attacked and destroyed the Church’s printing press. Among the print jobs in progress at the time was the Book of Commandments—the Church’s first attempt to compile God’s latter-day revelations into one volume. The mob scattered the unbound pages, and although courageous Saints preserved some of them, only a few incomplete copies of the Book of Commandments are known to have survived.

What we now know as section 133 of the Doctrine and Covenants was meant to be the appendix to the Book of Commandments, like an exclamation point at the end of the Lord’s published revelations. It warns of a coming day of judgment and repeats the call found throughout modern revelation: Flee worldliness, as symbolized by Babylon. Build Zion. Prepare for the Second Coming. And spread this message “unto every nation, and kindred, and tongue, and people” (verse 37). The original plans for the Book of Commandments were not fulfilled, but this revelation is a reminder and a witness that the Lord’s work will go forward, “for he shall make bare his holy arm … , and all the ends of the earth shall see the salvation of their God” (verse 3).

Revelation given through Joseph Smith the Prophet, at Nauvoo, Illinois, recorded July 12, 1843, relating to the new and everlasting covenant, including the eternity of the marriage covenant and the principle of plural marriage. Although the revelation was recorded in 1843, evidence indicates that some of the principles involved in this revelation were known by the Prophet as early as 1831. See Official Declaration 1.

Instructions by Joseph Smith the Prophet, given at Ramus, Illinois, May 16 and 17, 1843.

Items of instruction given by Joseph Smith the Prophet, at Ramus, Illinois, April 2, 1843.

Instructions given by Joseph Smith the Prophet, at Nauvoo, Illinois, February 9, 1843, making known three grand keys by which the correct nature of ministering angels and spirits may be distinguished.

Doctrine and Covenants 129–132

Through Joseph Smith, the Lord took some of the mystery out of eternity. The greatness of God, the glory of heaven, and the vastness of eternity can seem almost familiar in the light of the restored gospel, even to finite minds like ours. The revelations in Doctrine and Covenants 129–32 are a good example. What is God like? He “has a body … as tangible as man’s.” What is heaven like? “That same sociality which exists among us here will exist among us there” (Doctrine and Covenants 130:22, 2). In fact, one of the most joyous truths about heaven is that it can include our cherished family relationships, if sealed by the proper authority. Truths like these can make heaven feel less distant—glorious yet reachable.

But then, sometimes God may ask us to do things that seem uncomfortable and unreachable. For many early Saints, plural marriage was one such commandment. It was a severe trial of faith for Joseph Smith, his wife Emma, and almost everyone who received it. To make it through this trial, they needed more than just favorable feelings about the restored gospel; they needed faith in God that went far deeper than that. The commandment no longer stands today, but the faithful example of people who lived it still does. And this example inspires us when we are asked to make our own “sacrifices in obedience” (Doctrine and Covenants 132:50).

An epistle from Joseph Smith the Prophet to The Church of Jesus Christ of Latter-day Saints, containing further directions on baptism for the dead, dated at Nauvoo, Illinois, September 6, 1842.

An epistle from Joseph Smith the Prophet to the Latter-day Saints at Nauvoo, Illinois, containing directions on baptism for the dead, dated at Nauvoo, September 1, 1842.

Revelation given through Joseph Smith the Prophet, in the house of Brigham Young, at Nauvoo, Illinois, July 9, 1841. At this time Brigham Young was President of the Quorum of the Twelve Apostles.

Revelation given through Joseph Smith the Prophet, at Nauvoo, Illinois, March 1841, concerning the Saints in the territory of Iowa.

Doctrine and Covenants 125–128

In August 1840, a grieving Jane Neyman listened to the Prophet Joseph speak at the funeral of his friend Seymour Brunson. Jane’s own teenage son Cyrus had also recently passed away. Adding to her grief was the fact that Cyrus had never been baptized, and Jane worried what this would mean for his eternal soul. Joseph had wondered the same thing about his beloved brother Alvin, who also died before being baptized. So the Prophet decided to share with everyone at the funeral what the Lord had revealed to him about people who pass away without receiving gospel ordinances—and what we can do to help them.

The doctrine of baptism for the dead thrilled the Saints; their thoughts turned immediately to deceased family members. Now there was hope for them! Joseph shared their joy, and in a letter teaching this doctrine, he used joyful, enthusiastic language to express what the Lord taught him about the salvation of the dead: “Let the mountains shout for joy, and all ye valleys cry aloud; and all ye seas and dry lands tell the wonders of your Eternal King!” (Doctrine and Covenants 128:23).

See Saints, 1:415–27; “Letters on Baptism for the Dead,” in Revelations in Context, 272–76.

In 1842, after the Relief Society was organized in Nauvoo, Illinois, the Prophet Joseph Smith said, “The Church was never perfectly organized until the women were thus organized.” Similarly, a study of the Restoration of the Lord’s Church and His priesthood is not complete until it includes a study of the Relief Society, which itself is “a restoration of an ancient pattern” of female disciples of Jesus Christ.

Eliza R. Snow played an important role in that restoration. She was present when the Relief Society was first organized and, as the society’s secretary, took notes during its meetings. She witnessed firsthand that the Relief Society was organized “after the pattern of the priesthood.” Below are her words, written while she was serving as the second General President of the Relief Society, to help her sisters understand the divine work entrusted to the covenant daughters of God.

To learn more about how the Relief Society was organized, see Daughters in My Kingdom: The History and Work of Relief Society (2017), 1–25; The First Fifty Years of Relief Society (2016), 3–175.

Revelation given to Joseph Smith the Prophet, at Nauvoo, Illinois, January 19, 1841. Because of increasing persecutions and illegal procedures against them by public officers, the Saints had been compelled to leave Missouri. The exterminating order issued by Lilburn W. Boggs, governor of Missouri, dated October 27, 1838, had left them no alternative. In 1841, when this revelation was given, the city of Nauvoo, occupying the site of the former village of Commerce, Illinois, had been built up by the Saints, and here the headquarters of the Church had been established.

As difficult as the last six years had been for the Saints, things started to look better in the spring of 1839: The refugee Saints had found compassion among the citizens of Quincy, Illinois. Guards had allowed Joseph Smith and other Church leaders to escape captivity in Missouri. And the Church had just purchased land in Illinois where the Saints could gather again. Yes, it was swampy, mosquito-infested land, but compared to the challenges the Saints had already faced, this probably seemed manageable. So they drained the swamp and drafted a charter for a new city, which they named Nauvoo. It means “beautiful” in Hebrew, though it was more an expression of faith than an accurate description, at least at first. Meanwhile, the Lord was impressing His Prophet with a sense of urgency. He had more truths and ordinances to restore, and He needed a holy temple where He could “crown [His Saints] with honor, immortality, and eternal life” (Doctrine and Covenants 124:55). In many ways, these same feelings of faith and urgency are evident in the Lord’s work today.

See Saints, 1:399–427; “Organizing the Church in Nauvoo,” in Revelations in Context, 264–71.