Doctrine and Covenants Minor Figures

A combined home for the persons of the Doctrine and Covenants who appear too briefly for a page of their own, or who are named only as citation — gathered here rather than given a page each. Each section reports only what the verses it cites say; where a verse addresses a man by his given name alone, a generated line under his section says on what basis the wiki attaches it.

Basis: this page carries a section for each of the 190 below-bar entries the Doctrine and Covenants roster and its overlay anchor here, 3 of them men the section headnote names where the verses give only a given name; each section reports only what the verses it cites say, and 48 generated lines under 25 of them attach verses addressed by given name alone on the basis each line states. Completeness is the roster’s, per its stated basis.

Roster: Doctrine and Covenants People carries the census-based person index for the whole Doctrine and Covenants, completeness per its stated basis; this page remains the narrative home for figures below the own-page bar (Doctrine and Covenants Minor Figures).

The Whitmers · The Smiths · The early calls · The journeys of section fifty-two · The officers of the middle sections · The Nauvoo rolls · The camp and the vision · Patriarchs and prophets cited · Apostles and the men of the New Testament · Messengers and adversaries · Peoples and tribes

The Whitmers: the family the revelations name

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David Whitmer

The record first names him in a commandment spoken to two men together: “I speak unto you, and also unto David Whitmer, by the way of commandment” (D&C 18:9), and sets the calling beside an apostle’s — “even as unto Paul mine apostle, for you are called even with that same calling with which he was called” (D&C 18:9).

The same section gives the two of them a charge: “you shall search out the Twelve, who shall have the desires of which I have spoken” (D&C 18:37). He is afterward sent out to travel: “Let my servants David Whitmer and Harvey Whitlock also take their journey, and preach by the way unto this same land” (D&C 52:25).

Section headnotes and given-name addresses — the wiki attaches to David Whitmer the two verses below, each of which addresses a man by the given name David; each line states the basis on which it does so; the lines marked heading only report where the section headnote names him with no such verse; twenty-four section headings are in a form the ledger does not read and are not listed (see how given-name addresses are attached):

• D&C 14:11: the D&C 14 headnote gives the revelation through Joseph Smith the Prophet to David Whitmer and places it at Fayette, New York, June 1829.
• Heading only. the D&C 17 headnote gives the revelation through Joseph Smith the Prophet to Oliver Cowdery, David Whitmer, and Martin Harris and places it at Fayette, New York, June 1829.
• Heading only. the D&C 18 headnote gives the revelation to Joseph Smith the Prophet, Oliver Cowdery, and David Whitmer and places it at Fayette, New York, June 1829.
• D&C 30:1: the D&C 30 headnote gives the revelation through Joseph Smith the Prophet to David Whitmer, Peter Whitmer Jr., and John Whitmer and places it at Fayette, New York, September 1830.

John Whitmer

He is first named as a companion for a journey: “my servant, John Whitmer, should go with my servant Oliver Cowdery” (D&C 69:2). The same section gives him work of his own: “let my servant John Whitmer travel many times from place to place, and from church to church, that he may the more easily obtain knowledge” (D&C 69:7).

He is named among those to whom the word is given “by the way of commandment unto them” (D&C 70:1), and among the servants who are “to be bound together by a bond and covenant that cannot be broken by transgression” (D&C 82:11).

Section headnotes and given-name addresses — the wiki attaches to John Whitmer the three verses below, each of which addresses a man by the given name John; each line states the basis on which it does so; the lines marked heading only report where the section headnote names him with no such verse; twenty-four section headings are in a form the ledger does not read and are not listed (see how given-name addresses are attached):

• D&C 15:1: the D&C 15 headnote gives the revelation through Joseph Smith the Prophet to John Whitmer and places it at Fayette, New York, June 1829.
• Heading only. the D&C 26 headnote gives the revelation to Joseph Smith the Prophet, Oliver Cowdery, and John Whitmer and places it at Harmony, Pennsylvania, July 1830.
• D&C 30:9: the D&C 30 headnote gives the revelation through Joseph Smith the Prophet to David Whitmer, Peter Whitmer Jr., and John Whitmer and places it at Fayette, New York, September 1830.
• D&C 47:1: the D&C 47 headnote gives the revelation through Joseph Smith the Prophet, lists no addressee, and names John Whitmer elsewhere in the heading.

Peter Whitmer

He is named as one of the companions appointed for an errand: the man spoken of “shall go with my servants, Oliver Cowdery and Peter Whitmer, Jun., into the wilderness among the Lamanites” (D&C 32:2). The record gives him no words and no further work.

Addressed by given name — the wiki attaches to Peter Whitmer the two verses below, each of which addresses a man by the given name Peter; each line states the basis on which it does so (see how given-name addresses are attached):

• D&C 16:1: the D&C 16 headnote gives the revelation through Joseph Smith the Prophet to Peter Whitmer Jr. and places it at Fayette, New York, June 1829.
• D&C 30:5: the D&C 30 headnote gives the revelation through Joseph Smith the Prophet to David Whitmer, Peter Whitmer Jr., and John Whitmer and places it at Fayette, New York, September 1830.

Whitmer (old Father Whitmer)

The record names him only inside a place: “the voice of God in the chamber of old Father Whitmer, in Fayette, Seneca county” (D&C 128:21). The verse gathers that chamber into a list of places where the voice of God was heard, and says nothing else of the man whose chamber it was.

The Smiths: the father and the brothers

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Joseph Smith, Sen.

The record leaves him where he is: “let mine aged servant, Joseph Smith, Sen., continue with his family upon the place where he now lives; and let it not be sold until the mouth of the Lord shall name” (D&C 90:20).

He is named among the high priests “chosen to be a standing council for the church, by the unanimous voice of the council” (D&C 102:3), and again among the councilors who cast lots “to ascertain who should speak first” (D&C 102:34).

A later verse names him among those already received: “my aged servant Joseph Smith, Sen., who sitteth with Abraham at his right hand, and blessed and holy is he, for he is mine” (D&C 124:19).

Section headnotes and given-name addresses — the wiki attaches to Joseph Smith, Sen. the verse below, which addresses a man by the given name Joseph; the line states the basis on which it does so; the lines marked heading only report where the section headnote names him with no such verse; twenty-four section headings are in a form the ledger does not read and are not listed (see how given-name addresses are attached):

• Heading only. the D&C 4 headnote gives the revelation through Joseph Smith the Prophet to Joseph Smith Sr. and places it at Harmony, Pennsylvania, February 1829.
• D&C 23:5: the D&C 23 headnote gives the revelation through Joseph Smith the Prophet to Oliver Cowdery, Hyrum Smith, Samuel H. Smith, Joseph Smith Sr., and Joseph Knight Sr., in that order — three named Joseph; the section names one man in each of five verses — Oliver (23:1), Hyrum (23:3), Samuel (23:4), Joseph (23:5), Joseph Knight (23:6) — four of them in the order of the heading’s list, and verse 6 names Joseph Knight itself; the wiki reads the Joseph of verse 5 as the other Joseph on the heading’s list, the man it comes through not being among those it is addressed to.

Hyrum Smith

He is first sent out with another man: “my servant Hyrum Smith, take their journey unto the same place by the way of Detroit” (D&C 52:8). Later verses give him an inheritance — “on the third lot shall my servant Hyrum Smith receive his inheritance” (D&C 94:13) — and a companion for the road: “Let my servant Hyrum Smith journey with my servant Frederick G. Williams” (D&C 103:39).

A later revelation gives the reason with the blessing: “blessed is my servant Hyrum Smith; for I, the Lord, love him because of the integrity of his heart, and because he loveth that which is right before me” (D&C 124:15); and it gives him an office — “I give unto you Hyrum Smith to be a patriarch unto you, to hold the sealing blessings of my church” (D&C 124:124).

The record closes his account with his death: “we announce the martyrdom of Joseph Smith the Prophet, and Hyrum Smith the Patriarch. They were shot in Carthage jail” (D&C 135:1). Of the two it says “In life they were not divided, and in death they were not separated!” (D&C 135:3). He is named again among the “choice spirits who were reserved to come forth in the fulness of times” (D&C 138:53).

Addressed by given name — the wiki attaches to Hyrum Smith the three verses below, each of which addresses a man by the given name Hyrum; each line states the basis on which it does so (see how given-name addresses are attached):

• D&C 11:23: the D&C 11 headnote gives the revelation through Joseph Smith the Prophet to Hyrum Smith and places it at Harmony, Pennsylvania, May 1829.
• D&C 23:3: the D&C 23 headnote gives the revelation through Joseph Smith the Prophet to Oliver Cowdery, Hyrum Smith, Samuel H. Smith, Joseph Smith Sr., and Joseph Knight Sr. and places it at Manchester, New York, April 1830.
• Editor’s attachment. D&C 112:17: neither the verse nor the D&C 112 headnote names this man in full; identified by the wiki’s editor on knowledge outside the record and the section headnote; ruling logged 2026-09-10.

Samuel H. Smith

“Let my servants Reynolds Cahoon and Samuel H. Smith also take their journey” (D&C 52:30), and the two are told to stay together: “let my servant Reynolds Cahoon, and my servant Samuel H. Smith, with whom I am well pleased, be not separated until they return to their homes, and this for a wise purpose in me” (D&C 61:35).

Other errands put him with other men: “Let my servant Samuel H. Smith go with you, and forsake him not, and give him thine instructions” (D&C 66:8); “let my servant Orson Hyde and my servant Samuel H. Smith take their journey into the eastern countries” (D&C 75:13).

He is named among the high priests “chosen to be a standing council for the church” (D&C 102:3) and among the councilors who cast lots “to ascertain who should speak first” (D&C 102:34), and later named in a charge over the bishopric: “I give unto you Vinson Knight, Samuel H. Smith, and Shadrach Roundy, if he will receive it, to preside over the bishopric” (D&C 124:141).

Addressed by given name — the wiki attaches to Samuel H. Smith the verse below, which addresses a man by the given name Samuel; the line states the basis on which it does so (see how given-name addresses are attached):

• D&C 23:4: the D&C 23 headnote gives the revelation through Joseph Smith the Prophet to Oliver Cowdery, Hyrum Smith, Samuel H. Smith, Joseph Smith Sr., and Joseph Knight Sr. and places it at Manchester, New York, April 1830.

William Smith

He appears inside a list of names and nowhere else: “Orson Hyde, William Smith, John Taylor” (D&C 124:129). The record gives him no act, no words, and no further mention.

Alvin

He is named inside a vision’s list of those seen: “I saw Father Adam and Abraham; and my father and my mother; my brother Alvin, that has long since slept” (D&C 137:5). The clause the record attaches to his name — “that has long since slept” (D&C 137:5) — is all it gives of him.

The Smiths: the councils and the quorums

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Don C. Smith

“I give unto you Don C. Smith to be a president over a quorum of high priests” (D&C 124:133) is the whole of what the record says of him.

John Smith

He is named among the high priests “chosen to be a standing council for the church, by the unanimous voice of the council” (D&C 102:3), and again in the list of councilors who cast lots “to ascertain who should speak first” (D&C 102:34). The record keeps him inside that council and gives him no other work.

George A. Smith

He stands at the end of a list of names: “Willard Richards, George A. Smith” (D&C 124:129). A later verse gives him a charge with another man: “let my servants Amasa Lyman and George A. Smith organize a company” (D&C 136:14).

The early calls: the witnesses and the first households

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Martin Harris

The record brings him in as a man who had asked: “my servant Martin Harris has desired a witness at my hand, that you, my servant Joseph Smith, Jun., have got the plates” (D&C 5:1). The same section fixes exactly what he may say — “I have seen them, and they have been shown unto me by the power of God; and these are the words which he shall say” (D&C 5:26) — and warns him: “if my servant Martin Harris humbleth not himself and receive a witness from my hand, that he will fall into transgression” (D&C 5:32).

He is afterward sent to travel (D&C 52:24) and made a pattern in money matters: “my servant Martin Harris should be an example unto the church, in laying his moneys before the bishop of the church” (D&C 58:35); his moneys are to be devoted to “the proclaiming of my words” (D&C 104:26).

He is named among those bound “together by a bond and covenant that cannot be broken by transgression” (D&C 82:11), and among the high priests of the standing council (D&C 102:3).

Section headnotes — the record addresses Martin Harris by given name alone in no verse; the lines below report where the section headnote names him; twenty-four section headings are in a form the ledger does not read and are not listed (see how given-name addresses are attached):

• Heading only. the D&C 17 headnote gives the revelation through Joseph Smith the Prophet to Oliver Cowdery, David Whitmer, and Martin Harris and places it at Fayette, New York, June 1829.

Joseph Knight

The record speaks to him directly: “Behold, I manifest unto you, Joseph Knight, by these words, that you must take up your cross, in the which you must pray vocally before the world as well as in secret, and in your family, and among your friends, and in all places” (D&C 23:6). What it asks of him is prayer aloud, and nowhere private only.

Section headnotes — the record addresses Joseph Knight by given name alone in no verse; the lines below report where the section headnote names him; twenty-four section headings are in a form the ledger does not read and are not listed (see how given-name addresses are attached):

• Heading only. the D&C 12 headnote gives the revelation through Joseph Smith the Prophet to Joseph Knight Sr. and places it at Harmony, Pennsylvania, May 1829.
• Heading only. the D&C 23 headnote gives the revelation through Joseph Smith the Prophet to Oliver Cowdery, Hyrum Smith, Samuel H. Smith, Joseph Smith Sr., and Joseph Knight Sr. and places it at Manchester, New York, April 1830.

Hiram Page

He is named inside an instruction given to another man about him: “thou shalt take thy brother, Hiram Page, between him and thee alone, and tell him that those things which he hath written from that stone are not of me and that Satan deceiveth him” (D&C 28:11). The writing and the stone are reported only in that clause, and the record gives him no answer of his own.

Philip Burroughs

He enters the record as a place of labor rather than an actor in it: “your labor shall be at your brother Philip Burroughs’, and in that region round about, yea, wherever you can be heard, until I command you to go from hence” (D&C 30:10).

The early calls: sent among the Lamanites and to the Shakers

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Parley P. Pratt

The record’s first word to him is about manner before errand: “as I live I will that he shall declare my gospel and learn of me, and be meek and lowly of heart” (D&C 32:1). The errand follows at once — he is to go “into the wilderness among the Lamanites” (D&C 32:2).

Later charges keep him moving and teaching: “go forth among the churches and strengthen them by the word of exhortation” (D&C 50:37); “let my servants Parley P. Pratt and Orson Pratt take their journey, and preach by the way” (D&C 52:26); “my servant Parley P. Pratt and my servant Lyman Wight should not return to the land of their brethren, until they have obtained companies to go up unto the land of Zion” (D&C 103:30).

Of the school in Zion the record says it is “well pleased … also with my servant Parley P. Pratt, for he abideth in me” (D&C 97:3), and his name stands in a list of men named together (D&C 124:129).

Section headnotes and given-name addresses — the wiki attaches to Parley P. Pratt the two verses below, which address a man by the given name Parley; the line states the basis on which it does so; the lines marked heading only report where the section headnote names him with no such verse; twenty-four section headings are in a form the ledger does not read and are not listed (see how given-name addresses are attached):

• Heading only. the D&C 32 headnote gives the revelation through Joseph Smith the Prophet to Parley P. Pratt and Ziba Peterson and places it in Manchester, New York, early October 1830.
• D&C 49:1, 49:3: the D&C 49 headnote gives the revelation through Joseph Smith the Prophet to Sidney Rigdon, Parley P. Pratt, and Leman Copley and places it at Kirtland, Ohio, May 7, 1831.

Ziba Peterson

He is added to a company already appointed: “And Ziba Peterson also shall go with them; and I myself will go with them and be in their midst” (D&C 32:3).

The record afterward takes something back from him: “Let that which has been bestowed upon Ziba Peterson be taken from him; and let him stand as a member in the church, and labor with his own hands, with the brethren, until he is sufficiently chastened for all his sins; for he confesseth them not, and he thinketh to hide them” (D&C 58:60).

Section headnotes — the record addresses Ziba Peterson by given name alone in no verse; the lines below report where the section headnote names him; twenty-four section headings are in a form the ledger does not read and are not listed (see how given-name addresses are attached):

• Heading only. the D&C 32 headnote gives the revelation through Joseph Smith the Prophet to Parley P. Pratt and Ziba Peterson and places it in Manchester, New York, early October 1830.

Sidney Rigdon

He is first named as a hand laid on another man: “I will lay my hand upon you by the hand of my servant Sidney Rigdon” (D&C 36:2); in the same section men are to come “before my servants Sidney Rigdon and Joseph Smith, Jun.” and be “ordained and sent forth to preach the everlasting gospel among the nations” (D&C 36:5).

Much of what the record gives him is travel and errand: a journey “to the land of Missouri” (D&C 52:3), a charge to “write a description of the land of Zion, and a statement of the will of God” (D&C 58:50), and a charge to “consecrate and dedicate this land, and the spot for the temple, unto the Lord” (D&C 58:57). He is told to “open your mouths in proclaiming my gospel” (D&C 71:1) and that “it is expedient to translate again” (D&C 73:3).

The record reports correction as plainly as standing: “I, the Lord, am not pleased with my servant Sidney Rigdon; he exalted himself in his heart, and received not counsel, but grieved the Spirit” (D&C 63:55); “first set in order thy house” (D&C 93:44); and “their sins are forgiven them also, and they are accounted as equal with thee in holding the keys of this last kingdom” (D&C 90:6).

Section headnotes and given-name addresses — the wiki attaches to Sidney Rigdon the six verses below, each of which addresses a man by the given name Sidney; each line states the basis on which it does so; the lines marked heading only report where the section headnote names him with no such verse; twenty-four section headings are in a form the ledger does not read and are not listed (see how given-name addresses are attached):

• D&C 35:3: the D&C 35 headnote gives the revelation to Joseph Smith the Prophet and Sidney Rigdon and places it at or near Fayette, New York, December 7, 1830.
• Heading only. the D&C 37 headnote gives the revelation to Joseph Smith the Prophet and Sidney Rigdon and places it near Fayette, New York, December 1830.
• Heading only. the D&C 40 headnote gives the revelation to Joseph Smith the Prophet and Sidney Rigdon and places it at Fayette, New York, January 6, 1831.
• Heading only. the D&C 44 headnote gives the revelation to Joseph Smith the Prophet and Sidney Rigdon and places it at Kirtland, Ohio, February 1831.
• D&C 49:1, 49:3: the D&C 49 headnote gives the revelation through Joseph Smith the Prophet to Sidney Rigdon, Parley P. Pratt, and Leman Copley and places it at Kirtland, Ohio, May 7, 1831.
• Heading only. the D&C 71 headnote gives the revelation to Joseph Smith the Prophet and Sidney Rigdon and places it at Hiram, Ohio, December 1, 1831.
• Heading only. the D&C 73 headnote gives the revelation to Joseph Smith the Prophet and Sidney Rigdon and places it at Hiram, Ohio, January 10, 1832.
• Heading only. the D&C 76 headnote gives the revelation to Joseph Smith the Prophet and Sidney Rigdon and places it at Hiram, Ohio, February 16, 1832.
• D&C 100:1, 100:9: the D&C 100 headnote gives the revelation to Joseph Smith the Prophet and Sidney Rigdon and places it at Perrysburg, New York, October 12, 1833.
• Editor’s attachment. D&C 112:17: neither the verse nor the D&C 112 headnote names this man in full; identified by the wiki’s editor on knowledge outside the record and the section headnote; ruling logged 2026-09-10.

Leman Copley

The record names him inside the company sent to the Shakers: “Hearken unto my word, my servants Sidney, and Parley, and Leman” (D&C 49:1), with the commandment “that you shall go and preach my gospel which ye have received, even as ye have received it, unto the Shakers” (D&C 49:1).

A later verse in the same section separates him out from the others: “my servant Leman shall be ordained unto this work, that he may reason with them, not according to that which he has received of them, but according to that which shall be taught him by you my servants” (D&C 49:4).

Addressed by given name — the wiki attaches to Leman Copley the two verses below, which address a man by the given name Leman; the line states the basis on which it does so (see how given-name addresses are attached):

• D&C 49:1, 49:4: the D&C 49 headnote gives the revelation through Joseph Smith the Prophet to Sidney Rigdon, Parley P. Pratt, and Leman Copley and places it at Kirtland, Ohio, May 7, 1831.

The early calls: servants told to hearken and to labor

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Northrop Sweet

The record names him in the opening address of a call: “my servants Ezra and Northrop, open ye your ears and hearken to the voice of the Lord your God” (D&C 33:1). The charge to the servants so addressed follows at once: “ye are called to lift up your voices as with the sound of a trump, to declare my gospel unto a crooked and perverse generation” (D&C 33:2). Under that name the record says nothing further of him.

Addressed by given name — the wiki attaches to Northrop Sweet the verse below, which addresses a man by the given name Northrop; the line states the basis on which it does so (see how given-name addresses are attached):

• D&C 33:1: the D&C 33 headnote gives the revelation through Joseph Smith the Prophet to Ezra Thayre and Northrop Sweet and places it at Fayette, New York, October 1830.

James Covel

The record opens with a covenant and an approving word: “the heart of my servant James Covel was right before me, for he covenanted with me that he would obey my word” (D&C 40:1).

What follows is a reversal: “he received the word with gladness, but straightway Satan tempted him; and the fear of persecution and the cares of the world caused him to reject the word” (D&C 40:2); “he broke my covenant, and it remaineth with me to do with him as seemeth me good” (D&C 40:3).

Addressed by given name — the wiki attaches to James Covel the verse below, which addresses a man by the given name James; the line states the basis on which it does so (see how given-name addresses are attached):

• D&C 39:7: the D&C 39 headnote gives the revelation through Joseph Smith the Prophet to James Covel and places it at Fayette, New York, January 5, 1831.

Edward Partridge

“I have called my servant Edward Partridge; and I give a commandment, that he should be appointed by the voice of the church, and ordained a bishop unto the church, to leave his merchandise and to spend all his time in the labors of the church” (D&C 41:9). The office is held conditionally: “if he transgress another shall be appointed in his stead” (D&C 42:10).

The work the record gives him is the dividing of inheritances. He is to “appoint unto this people their portions, every man equal according to his family, according to his circumstances and his wants and needs” (D&C 51:3), to “give unto him a writing that shall secure unto him his portion” (D&C 51:4), and to “divide unto the saints their inheritance, even as I have commanded” (D&C 57:7).

The record reports him at fault and leaves the way open: “in this thing my servant Edward Partridge is not justified; nevertheless let him repent and he shall be forgiven” (D&C 50:39); “he hath sinned, and Satan seeketh to destroy his soul; but when these things are made known unto them, and they repent of the evil, they shall be forgiven” (D&C 64:17). A later verse names him among those already received (D&C 124:19).

Addressed by given name — the wiki attaches to Edward Partridge the verse below, which addresses a man by the given name Edward; the line states the basis on which it does so (see how given-name addresses are attached):

• D&C 36:1: the D&C 36 headnote gives the revelation through Joseph Smith the Prophet to Edward Partridge and places it near Fayette, New York, December 9, 1830.

John Corrill

He is named as one of a class rather than alone: “my servant John Corrill, or as many of my servants as are ordained unto this office, and let them labor in the vineyard; and let no man hinder them” (D&C 50:38). A later verse sends him out with another man: “let my servant Lyman Wight and my servant John Corrill take their journey speedily” (D&C 52:7).

Joseph Wakefield

The record names him with approval and a companion: “Let my servant Joseph Wakefield, in whom I am well pleased, and my servant Parley P. Pratt go forth among the churches and strengthen them by the word of exhortation” (D&C 50:37). He is afterward sent east with another man: “let my servants Joseph Wakefield and Solomon Humphrey take their journey into the eastern lands” (D&C 52:35).

The early calls: the storehouse, the printing and the bishop

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Sidney Gilbert

The record opens with prayers already heard: “my servant Sidney Gilbert, that I have heard your prayers; and you have called upon me that it should be made known unto you … concerning your calling and election in the church” (D&C 53:1).

His work is money, goods and land. He is “to receive moneys, to be an agent unto the church, to buy land in all the regions round about” (D&C 57:6); to “establish a store, that he may sell goods without fraud, that he may obtain money to buy lands for the good of the saints” (D&C 57:8); and to “obtain a license” (D&C 57:9).

Later verses keep the store in his hands — “it is not meet that my servants, Newel K. Whitney and Sidney Gilbert, should sell their store and their possessions here” (D&C 64:26) — and forbid one sale outright: “it is contrary to my commandment and my will that my servant Sidney Gilbert should sell my storehouse, which I have appointed unto my people, into the hands of mine enemies” (D&C 101:96). The record also reports displeasure with him (D&C 90:35).

Section headnotes — the record addresses Sidney Gilbert by given name alone in no verse; the lines below report where the section headnote names him; twenty-four section headings are in a form the ledger does not read and are not listed (see how given-name addresses are attached):

• Heading only. the D&C 53 headnote gives the revelation through Joseph Smith the Prophet to Algernon Sidney Gilbert and places it at Kirtland, Ohio, June 8, 1831.

Joseph Coe

He is added to a company already travelling: “let my servant Joseph Coe also take his journey with them. The residue shall be made known hereafter, even as I will” (D&C 55:6).

He is named among the high priests “chosen to be a standing council for the church” (D&C 102:3), and among the councilors who cast lots “to ascertain who should speak first” (D&C 102:34).

William W. Phelps

He is given a place and a trade: “let my servant William W. Phelps be planted in this place, and be established as a printer unto the church” (D&C 57:11); he is to “stand in the office to which I have appointed him, and receive his inheritance in the land” (D&C 58:40).

He travels with another man, and the record puts haste upon the errand: “it is expedient that my servant Sidney Gilbert and my servant William W. Phelps be in haste upon their errand and mission” (D&C 61:7); “let them take their journey in haste that they may fill their mission, and through faith they shall overcome” (D&C 61:9). He is named among those given the word “by the way of commandment unto them” (D&C 70:1).

Addressed by given name — the wiki attaches to William W. Phelps the verse below, which addresses a man by the given name William; the line states the basis on which it does so (see how given-name addresses are attached):

• D&C 55:1: the D&C 55 headnote gives the revelation through Joseph Smith the Prophet to William W. Phelps and places it at Kirtland, Ohio, June 14, 1831.

Newel K. Whitney

The store is the record’s first word about him: “Let my servant Newel K. Whitney retain his store, or in other words, the store, yet for a little season” (D&C 63:42); it is not to be sold, “for this is not wisdom until the residue of the church, which remaineth in this place, shall go up unto the land of Zion” (D&C 64:26).

He is then given an office: “my servant Newel K. Whitney is the man who shall be appointed and ordained unto this power” (D&C 72:8), and is told to “sit in council with the saints which are in Zion” (D&C 78:9).

Titus Billings

He is named with a charge over land already in his care: “Let my servant Titus Billings, who has the care thereof, dispose of the land, that he may be prepared in the coming spring to take his journey up unto the land of Zion” (D&C 63:39).

The early calls: the later servants of the first years

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Frederick G. Williams

The record first holds his property in place: “I will not that my servant Frederick G. Williams should sell his farm, for I, the Lord, will to retain a strong hold in the land of Kirtland” (D&C 64:21).

He is then called: “hearken to the calling wherewith you are called, even to be a high priest in my church, and a counselor unto my servant Joseph Smith, Jun.” (D&C 81:1). The record names him “thy counselor and scribe” (D&C 90:19) and accounts him, with another man, “equal with thee in holding the keys of this last kingdom” (D&C 90:6).

He is received into the united order and told “you shall be a lively member in this order” (D&C 92:2); the record also reports him “under this condemnation” (D&C 93:41), and later gives him the printing office with another man (D&C 104:29).

William E. McLellin

The record opens with a blessing resting on a turn already made: “Blessed are you, inasmuch as you have turned away from your iniquities, and have received my truths” (D&C 66:1).

He is named among the elders addressed in a later word (D&C 68:7); a commission is then withdrawn — “I revoke the commission which I gave unto him to go unto the eastern countries” (D&C 75:6) — and the record reports displeasure: “I am not well pleased with my servant William E. McLellin” (D&C 90:35).

Vienna Jaques

The record names her as a handmaid provided for a journey: “my handmaid Vienna Jaques should receive money to bear her expenses, and go up unto the land of Zion” (D&C 90:28).

John Johnson

The record names him for an offering and a promise: “my servant John Johnson whose offering I have accepted, and whose prayers I have heard, unto whom I give a promise of eternal life inasmuch as he keepeth my commandments from henceforth” (D&C 96:6).

He is named among the high priests “chosen to be a standing council for the church” (D&C 102:3), and among the councilors who cast lots (D&C 102:34). Later verses set his property: land he “obtained in exchange for his former inheritance” passes to another man (D&C 104:24), and he keeps “the house in which he lives, and the inheritance” (D&C 104:34).

John Gould

He is named with another man, and the record gives him assurance rather than errand: “my servants Orson Hyde and John Gould, are in my hands; and inasmuch as they keep my commandments they shall be saved” (D&C 100:14).

The journeys of section fifty-two: Baldwin to Cahoon

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Wheeler Baldwin

“Let my servants Wheeler Baldwin and William Carter also take their journey” (D&C 52:31) is all the record gives him — a companion, and a road.

Heman Basset

The record names him at a loss: “In consequence of transgression, let that which was bestowed upon Heman Basset be taken from him, and placed upon the head of Simonds Ryder” (D&C 52:37). What had been bestowed, the verse does not say.

Ezra Booth

He is sent out with another man: “let my servant Isaac Morley and my servant Ezra Booth take their journey, also preaching the word by the way unto this same land” (D&C 52:23).

A later verse reports what came of it: “I, the Lord, was angry with him who was my servant Ezra Booth, and also my servant Isaac Morley, for they kept not the law, neither the commandment” (D&C 64:15).

Reynolds Cahoon

Named with Samuel H. Smith in one sentence of travel: “Let my servants Reynolds Cahoon and Samuel H. Smith also take their journey” (D&C 52:30). The pairing is later made binding — the two are to “be not separated until they return to their homes, and this for a wise purpose in me”, and of the second of them the record says “with whom I am well pleased” (D&C 61:35).

He is named again in a list of servants, beside Hyrum Smith (D&C 75:32), and once more where lots are assigned: “on the first and second lots on the north shall my servants Reynolds Cahoon and Jared Carter receive their inheritances” (D&C 94:14).

The journeys of section fifty-two: the Carters to Griffin

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Jared Carter

Named where two men are set apart together: “let Jared Carter be ordained a priest, and also George James be ordained a priest” (D&C 52:38).

A later revelation sends him out again and gives the errand its shape — it is the Lord’s will that he “should go again into the eastern countries, from place to place, and from city to city, in the power of the ordination wherewith he has been ordained, proclaiming glad tidings of great joy, even the everlasting gospel” (D&C 79:1) — and closes by speaking to him directly: “let your heart be glad, my servant Jared Carter, and fear not” (79:4). He receives an inheritance with Reynolds Cahoon (D&C 94:14).

The record last places him in a council: he is named among the high priests “chosen to be a standing council for the church, by the unanimous voice of the council” (D&C 102:3), and again among the councilors who “proceeded to cast lots or ballot, to ascertain who should speak first” (102:34).

Simeon Carter

Sent with Solomon Hancock: “let my servants Solomon Hancock and Simeon Carter also take their journey unto this same land, and preach by the way” (D&C 52:27).

A later revelation joins him to a different companion in the same work: “let my servant Simeon Carter and my servant Emer Harris be united in the ministry” (D&C 75:30).

William Carter

Named once, in a sentence that gives him a companion and an errand and nothing else: “Let my servants Wheeler Baldwin and William Carter also take their journey” (D&C 52:31).

Zebedee Coltrin

Named once, paired with Levi W. Hancock: “Let my servants Levi W. Hancock and Zebedee Coltrin also take their journey” (D&C 52:29).

Edson Fuller

Named once, paired with Jacob Scott: “Let my servants Edson Fuller and Jacob Scott also take their journey” (D&C 52:28).

Selah J. Griffin

Named first where he is both ordained and sent: “let my servants Newel Knight and Selah J. Griffin both be ordained, and also take their journey” (D&C 52:32).

That pairing is afterward undone and he is given to another man’s company. The commandment given to him and Newel Knight is revoked “in consequence of the stiffneckedness of my people which are in Thompson, and their rebellions” (D&C 56:6); in the verse before it, where a new commandment is given to another servant, “my servant Selah J. Griffin shall also go with him” (56:5).

The journeys of section fifty-two: Hancock to Morley

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Levi W. Hancock

Named once by this name, paired with Zebedee Coltrin: “Let my servants Levi W. Hancock and Zebedee Coltrin also take their journey” (D&C 52:29). A later roll names a Levi Hancock among the presidents of the seventies, “Henry Herriman, Zera Pulsipher, Levi Hancock, James Foster” (D&C 124:138).

The record gives the name in two forms — with a middle initial in the earlier verse, without it in the later roll; the roster keeps both under this entry.

Solomon Hancock

Named once, sent with Simeon Carter: “let my servants Solomon Hancock and Simeon Carter also take their journey unto this same land, and preach by the way” (D&C 52:27).

Solomon Humphrey

Named once, with a companion and a direction: “let my servants Joseph Wakefield and Solomon Humphrey take their journey into the eastern lands” (D&C 52:35).

George James

Named once, in the verse that ordains two men at a stroke: “let Jared Carter be ordained a priest, and also George James be ordained a priest” (D&C 52:38).

Isaac Morley

Sent out with Ezra Booth: “let my servant Isaac Morley and my servant Ezra Booth take their journey, also preaching the word by the way unto this same land” (D&C 52:23).

The record returns to the same pair with a charge against both. The Lord “was angry” with them, “for they kept not the law, neither the commandment” (D&C 64:15); “They sought evil in their hearts” and “condemned for evil that thing in which there was no evil” — and the verse ends in forgiveness for him alone: “nevertheless I have forgiven my servant Isaac Morley” (64:16). A commandment follows that his farm should be sold, given that he “may not be tempted above that which he is able to bear, and counsel wrongfully to your hurt” (64:20).

The journeys of section fifty-two: Murdock to Thayre

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John Murdock

Sent with Hyrum Smith, and given a route rather than only a destination: the two “take their journey unto the same place by the way of Detroit” (D&C 52:8).

A later revelation calls him alone, and describes the errand and its cost in one sentence: he is “called to go into the eastern countries from house to house, from village to village, and from city to city, to proclaim mine everlasting gospel unto the inhabitants thereof, in the midst of persecution and wickedness” (D&C 99:1).

Section headnotes — the record addresses John Murdock by given name alone in no verse; the lines below report where the section headnote names him; twenty-four section headings are in a form the ledger does not read and are not listed (see how given-name addresses are attached):

• Heading only. the D&C 99 headnote gives the revelation through Joseph Smith the Prophet to John Murdock and places it at Hiram, Ohio, August 29, 1832.

Newel Knight

Named first where he is ordained and sent with Selah J. Griffin (D&C 52:32), and named again in a charge to hold his place: “my servant Newel Knight, you shall stand fast in the office whereunto I have appointed you” (D&C 54:2).

The sending is then revoked “in consequence of the stiffneckedness of my people which are in Thompson, and their rebellions” (D&C 56:6), and he is kept with the people instead: “let my servant Newel Knight remain with them; and as many as will go may go, that are contrite before me, and be led by him to the land which I have appointed” (56:7). Long after, the record names him in a roll of men appointed to an office (D&C 124:132).

Section headnotes — the record addresses Newel Knight by given name alone in no verse; the lines below report where the section headnote names him; twenty-four section headings are in a form the ledger does not read and are not listed (see how given-name addresses are attached):

• Heading only. the D&C 54 headnote gives the revelation through Joseph Smith the Prophet to Newel Knight and places it at Kirtland, Ohio, June 10, 1831.

Orson Pratt

Named first beside Parley P. Pratt: “let my servants Parley P. Pratt and Orson Pratt take their journey, and preach by the way, even unto this same land” (D&C 52:26). A later revelation sends him east with another companion, and adds a promise: they “shall also take their journey into the eastern countries; and behold, and lo, I am with them also, even unto the end” (D&C 75:14).

He is afterward given a travelling companion by name — “Let my servant Orson Hyde journey with my servant Orson Pratt, whithersoever my servant Joseph Smith, Jun., shall counsel them” (D&C 103:40) — named in a roll of men the record lists together (D&C 124:129), and given a last, brief charge: “let my servants Orson Pratt and Wilford Woodruff organize a company” (D&C 136:13).

Addressed by given name — the wiki attaches to Orson Pratt the verse below, which addresses a man by the given name Orson; the line states the basis on which it does so (see how given-name addresses are attached):

• D&C 34:1: the D&C 34 headnote gives the revelation through Joseph Smith the Prophet to Orson Pratt and places it at Fayette, New York, November 4, 1830.

Simonds Ryder

Named once, and only as the man to whom something passes: “In consequence of transgression, let that which was bestowed upon Heman Basset be taken from him, and placed upon the head of Simonds Ryder” (D&C 52:37). The record says what he receives and not what he does with it.

Jacob Scott

Named once, paired with Edson Fuller: “Let my servants Edson Fuller and Jacob Scott also take their journey” (D&C 52:28).

Thomas B. Marsh

Named first at the head of a pair sent to preach: “let my servant Thomas B. Marsh and my servant Ezra Thayre take their journey also, preaching the word by the way unto this same land” (D&C 52:22).

That errand does not stand. The record reports the commandment “which was given unto my servants Thomas B. Marsh and Ezra Thayre” revoked, and a new one given in its place (D&C 56:5). He is named once more in a list of servants, again beside the same man (D&C 75:31).

Addressed by given name — the wiki attaches to Thomas B. Marsh the four verses below, each of which addresses a man by the given name Thomas; each line states the basis on which it does so (see how given-name addresses are attached):

• D&C 31:1: the D&C 31 headnote gives the revelation through Joseph Smith the Prophet to Thomas B. Marsh and gives no place, dating it September 1830.
• D&C 112:1, 112:16: the D&C 112 headnote gives the revelation through Joseph Smith the Prophet to Thomas B. Marsh and places it at Kirtland, Ohio, July 23, 1837.
• Editor’s attachment. D&C 118:2: neither the verse nor the D&C 118 headnote names this man in full; identified by the wiki’s editor on knowledge outside the record and the section headnote; ruling logged 2026-09-10.

Ezra Thayre

Named first as the companion of Thomas B. Marsh, sent out “preaching the word by the way unto this same land” (D&C 52:22). The record then reports that the commandment given to the two of them is revoked, and “a new commandment” given in its place (D&C 56:5).

What follows is the record’s plainest word about him: “my servant Ezra Thayre must repent of his pride, and of his selfishness, and obey the former commandment which I have given him concerning the place upon which he lives” (56:8). He is named afterward in a list of servants, beside Thomas B. Marsh (D&C 75:31).

Addressed by given name — the wiki attaches to Ezra Thayre the verse below, which addresses a man by the given name Ezra; the line states the basis on which it does so (see how given-name addresses are attached):

• D&C 33:1: the D&C 33 headnote gives the revelation through Joseph Smith the Prophet to Ezra Thayre and Northrop Sweet and places it at Fayette, New York, October 1830.

The journeys of section fifty-two: Whitlock and Wight

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Harvey Whitlock

Named once, sent with David Whitmer: “Let my servants David Whitmer and Harvey Whitlock also take their journey, and preach by the way unto this same land” (D&C 52:25).

Lyman Wight

Sent with John Corrill, and sent quickly: the two are to “take their journey speedily” (D&C 52:7). A few verses on, the same revelation singles him out for a warning: “let my servant Lyman Wight beware, for Satan desireth to sift him as chaff” (52:12).

Later revelations keep him travelling. With Parley P. Pratt he is not to “return to the land of their brethren, until they have obtained companies to go up unto the land of Zion” (D&C 103:30), and he is told to “journey with my servant Sidney Rigdon” (103:38). He is to “continue in preaching for Zion, in the spirit of meekness, confessing me before the world”, with a promise attached — “I will bear him up as on eagles’ wings” (D&C 124:18).

The last charges are practical. He is one of four told to “organize themselves, and appoint one of them to be a president over their quorum for the purpose of building that house” (124:62), and the same four are bound, if they receive stock, not to “appropriate any portion of that stock to any other purpose, only in that house” (124:70).

The officers of the middle sections: the three of section sixty-eight

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Luke Johnson

Named in a word addressed to several elders at once (D&C 68:7), and sent out as another man’s companion: “let my servant Luke Johnson go with him, and proclaim the things which I have commanded them” (D&C 75:9).

The record later places him in a council, named among the high priests “chosen to be a standing council for the church, by the unanimous voice of the council” (D&C 102:3), and among the councilors who cast lots “to ascertain who should speak first” (102:34).

Lyman Johnson

Named in a word addressed to several elders at once (D&C 68:7), and sent east with Orson Pratt: the two “shall also take their journey into the eastern countries; and behold, and lo, I am with them also, even unto the end” (D&C 75:14).

Orson Hyde

The record opens a revelation with him and states his commission in a single sentence: he “was called by his ordination to proclaim the everlasting gospel, by the Spirit of the living God, from people to people, and from land to land, in the congregations of the wicked, in their synagogues, reasoning with and expounding all scriptures unto them” (D&C 68:1). Later in the same revelation he is named first among the elders addressed (68:7).

He is then sent east with Samuel H. Smith, “and inasmuch as they are faithful, lo, I will be with them even unto the end” (D&C 75:13). Named with John Gould, he and his fellow are “in my hands; and inasmuch as they keep my commandments they shall be saved” (D&C 100:14). He is afterward one of the high priests “chosen to be a standing council for the church” (D&C 102:3), is told to “journey with my servant Orson Pratt” (D&C 103:40), and is named in a roll of men the record lists together (D&C 124:129).

The officers of the middle sections: the missionaries of section seventy-five, Ashley to Dodds

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Major N. Ashley

Named once, with a companion and a direction: he and Burr Riggs are to “take their journey also into the south country” (D&C 75:17).

Seymour Brunson

Named first in a list of servants, paired with Daniel Stanton (D&C 75:33).

The record’s second mention of him stands apart from anything asked of him: in the middle of a roll of names, “Seymour Brunson I have taken unto myself; no man taketh his priesthood, but another may be appointed unto the same priesthood in his stead” (D&C 124:132).

Stephen Burnett

Named first in a list of servants, paired with Ruggles Eames (D&C 75:35).

A later revelation speaks to him by name and gives the errand no boundary at all: “Go ye, go ye into the world and preach the gospel to every creature that cometh under the sound of your voice” (D&C 80:1).

Section headnotes — the record addresses Stephen Burnett by given name alone in no verse; the lines below report where the section headnote names him; twenty-four section headings are in a form the ledger does not read and are not listed (see how given-name addresses are attached):

• Heading only. the D&C 80 headnote gives the revelation through Joseph Smith the Prophet to Stephen Burnett and places it at Hiram, Ohio, March 7, 1832.

Gideon Carter

Named once, in a list of servants, paired with Sylvester Smith (D&C 75:34).

Asa Dodds

Named once, with a companion and a direction: he and Calves Wilson “shall take their journey unto the western countries, and proclaim my gospel, even as I have commanded them” (D&C 75:15).

The officers of the middle sections: the missionaries of section seventy-five, Eames to Stanton

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Ruggles Eames

Named once, in a list of servants, paired with Stephen Burnett (D&C 75:35).

Emer Harris

Named once, and joined to another man in the same work: “let my servant Simeon Carter and my servant Emer Harris be united in the ministry” (D&C 75:30).

Burr Riggs

Named once, with a companion and a direction: he and Major N. Ashley are to “take their journey also into the south country” (D&C 75:17).

Eden Smith

Named first in a list of servants, in the verse that closes it (D&C 75:36).

He is named again as the answer to another man’s wish: “inasmuch as you desire a companion, I will give unto you my servant Eden Smith” (D&C 80:2).

Daniel Stanton

Named once, in a list of servants, paired with Seymour Brunson (D&C 75:33).

The officers of the middle sections: the missionaries of section seventy-five, Smith to Wilson

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Sylvester Smith

Named first in a list of servants, paired with Gideon Carter (D&C 75:34).

The record afterward places him in a council, among the high priests “chosen to be a standing council for the church, by the unanimous voice of the council” (D&C 102:3), and among the councilors who cast lots “to ascertain who should speak first” (102:34).

Micah B. Welton

Named once, in the verse that closes a list of servants: “And also my servant Micah B. Welton and also my servant Eden Smith. Even so. Amen.” (D&C 75:36).

Calves Wilson

Named once, with a companion and a direction: he and Asa Dodds “shall take their journey unto the western countries, and proclaim my gospel, even as I have commanded them” (D&C 75:15).

The officers of the middle sections: the standing council and the recorders

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John S. Carter

Named only in a council. He is one of the high priests “chosen to be a standing council for the church, by the unanimous voice of the council” (D&C 102:3), and he is named again among the councilors who “proceeded to cast lots or ballot, to ascertain who should speak first” (102:34).

Warren A. Cowdery

The record names him in an appointment: it is the Lord’s will that “my servant Warren A. Cowdery should be appointed and ordained a presiding high priest over my church, in the land of Freedom and the regions round about” (D&C 106:1).

The charge runs on from there. He should “preach my everlasting gospel, and lift up his voice and warn the people, not only in his own place, but in the adjoining counties” (D&C 106:2), and “devote his whole time to this high and holy calling” (D&C 106:3).

Elias Higbee

The record keeps him as a questioner, and names him in the asking: “Questions by Elias Higbee” (D&C 113:7). What he asks is what is meant by the command in Isaiah which saith “Put on thy strength, O Zion”, and “what people had Isaiah reference to” (D&C 113:7).

The answer follows: “He had reference to those whom God should call in the last days, who should hold the power of priesthood to bring again Zion, and the redemption of Israel” (D&C 113:8). He is not named again.

Oliver Granger

The record’s word for him is remembrance: “I remember my servant Oliver Granger; behold, verily I say unto him that his name shall be had in sacred remembrance from generation to generation, forever and ever” (D&C 117:12).

What follows is a charge and a promise. He is to “contend earnestly for the redemption of the First Presidency of my Church”, and “when he falls he shall rise again, for his sacrifice shall be more sacred unto me than his increase” (D&C 117:13); he is to “come up hither speedily, unto the land of Zion”, and “in the due time he shall be made a merchant unto my name” (D&C 117:14). The last word about him guards him: “let no man despise my servant Oliver Granger, but let the blessings of my people be on him forever and ever” (D&C 117:15).

William Marks

Named first in a charge given to two men together: “Verily thus saith the Lord unto my servant William Marks, and also unto my servant Newel K. Whitney, let them settle up their business speedily and journey from the land of Kirtland” (D&C 117:1).

He is then addressed alone: “Let my servant William Marks be faithful over a few things, and he shall be a ruler over many. Let him preside in the midst of my people in the city of Far West” (D&C 117:10).

The record names him twice more, as the man through whom another is set apart — Isaac Galland is to “be ordained by my servant William Marks, and be blessed of him” (D&C 124:79) — and in the roll of those told to “pay stock into that house, as seemeth him good, for himself and his generation, from generation to generation” (D&C 124:80).

The officers of the middle sections: Lyman Sherman and the fallen

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Lyman Sherman

The record addresses him by his given name: “Verily thus saith the Lord unto you, my servant Lyman: Your sins are forgiven you, because you have obeyed my voice in coming up hither this morning to receive counsel of him whom I have appointed” (D&C 108:1).

The counsel that follows is given to him in the second person and runs to the end of the revelation. He is to “let your soul be at rest concerning your spiritual standing, and resist no more my voice” (D&C 108:2); to “arise up and be more careful henceforth in observing your vows” (D&C 108:3); to “Wait patiently until the solemn assembly shall be called of my servants”, after which “you shall be remembered with the first of mine elders, and receive right by ordination” (D&C 108:4); and to “strengthen your brethren in all your conversation, in all your prayers, in all your exhortations, and in all your doings” (D&C 108:7). The close is a promise: “I am with you to bless you and deliver you forever” (D&C 108:8).

The record names this man by his given name only, and this entry keeps the name the verses give.

Addressed by given name — the wiki attaches to Lyman Sherman the verse below, which addresses a man by the given name Lyman; the line states the basis on which it does so (see how given-name addresses are attached):

• D&C 108:1: the D&C 108 headnote gives the revelation through Joseph Smith the Prophet, lists no addressee, and names Lyman Sherman elsewhere in the heading.

David W. Patten

The record first gives him an errand to settle: “It is wisdom in my servant David W. Patten, that he settle up all his business as soon as he possibly can, and make a disposition of his merchandise, that he may perform a mission unto me next spring, in company with others, even twelve including himself, to testify of my name and bear glad tidings unto all the world” (D&C 114:1).

When the record names him again, it names him as received: he is “my servant David Patten, who is with me at this time” (D&C 124:19), and “David Patten I have taken unto myself; behold, his priesthood no man taketh from him; but, verily I say unto you, another may be appointed unto the same calling” (D&C 124:130).

The record gives his name in two forms — with a middle initial in the earlier verse, without it in the later two.

The officers of the middle sections: the four named in section one hundred eighteen

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John E. Page

Named among four men appointed together: “Let my servant John Taylor, and also my servant John E. Page, and also my servant Wilford Woodruff, and also my servant Willard Richards, be appointed to fill the places of those who have fallen, and be officially notified of their appointment” (D&C 118:6).

He is named once more, in the roll of the Twelve: “They are Heber C. Kimball, Parley P. Pratt, Orson Pratt, Orson Hyde, William Smith, John Taylor, John E. Page, Wilford Woodruff, Willard Richards, George A. Smith” (D&C 124:129).

John Taylor

Named first of four men appointed together: “Let my servant John Taylor, and also my servant John E. Page, and also my servant Wilford Woodruff, and also my servant Willard Richards, be appointed to fill the places of those who have fallen” (D&C 118:6). His name stands again in the roll of the Twelve (D&C 124:129).

The record then places him in a room. “John Taylor and Willard Richards, two of the Twelve, were the only persons in the room at the time; the former was wounded in a savage manner with four balls, but has since recovered” (D&C 135:2).

He is named a last time among those “reserved to come forth in the fulness of times to take part in laying the foundations of the great latter-day work” (D&C 138:53).

Wilford Woodruff

Named third of four men appointed together: “Let my servant John Taylor, and also my servant John E. Page, and also my servant Wilford Woodruff, and also my servant Willard Richards, be appointed to fill the places of those who have fallen” (D&C 118:6). His name stands again in the roll of the Twelve (D&C 124:129).

The record gives him one assignment of his own — “let my servants Orson Pratt and Wilford Woodruff organize a company” (D&C 136:13) — and names him among those “reserved to come forth in the fulness of times to take part in laying the foundations of the great latter-day work” (D&C 138:53).

Willard Richards

Named last of four men appointed together: “Let my servant John Taylor, and also my servant John E. Page, and also my servant Wilford Woodruff, and also my servant Willard Richards, be appointed to fill the places of those who have fallen, and be officially notified of their appointment” (D&C 118:6). His name stands again in the roll of the Twelve (D&C 124:129).

The record’s last word on him is an escape: he and John Taylor “were the only persons in the room at the time”, and “the latter, through the providence of God, escaped, without even a hole in his robe” (D&C 135:2).

The Nauvoo rolls: the house and its stock, Babbitt to Herriman

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Almon Babbitt

The record names him once, and the naming is a rebuke: “And with my servant Almon Babbitt, there are many things with which I am not pleased; behold, he aspireth to establish his counsel instead of the counsel which I have ordained, even that of the Presidency of my Church; and he setteth up a golden calf for the worship of my people” (D&C 124:84).

John C. Bennett

The record names him once, in a charge to help with a writing: “let my servant John C. Bennett help you in your labor in sending my word to the kings and people of the earth, and stand by you… in the hour of affliction; and his reward shall not fail if he receive counsel” (D&C 124:16).

Amos Davies

The record names him once, among those told to put means into a house: “let my servant Amos Davies pay stock into the hands of those whom I have appointed to build a house for boarding, even the Nauvoo House” (D&C 124:111).

Isaac Galland

Named first among those told to put means into a house, and with a reason attached: “Let my servant Isaac Galland put stock into that house; for I, the Lord, love him for the work he hath done, and will forgive all his sins; therefore, let him be remembered for an interest in that house from generation to generation” (D&C 124:78).

The verse following gives him an ordination and an errand: “Let my servant Isaac Galland be appointed among you, and be ordained by my servant William Marks, and be blessed of him” (D&C 124:79).

Peter Haws

Named last of four men told to work as a body: “let my servant George Miller, and my servant Lyman Wight, and my servant John Snider, and my servant Peter Haws, organize themselves, and appoint one of them to be a president over their quorum for the purpose of building that house” (D&C 124:62).

The same four are then bound to a single use of what they receive: if they “receive any stock into their hands, in moneys, or in properties wherein they receive the real value of moneys, they shall not appropriate any portion of that stock to any other purpose, only in that house” (D&C 124:70).

Henry Herriman

The record names him once, in a roll with an office attached: “I give unto you Joseph Young, Josiah Butterfield, Daniel Miles, Henry Herriman, Zera Pulsipher, Levi Hancock, James Foster, to preside over the quorum of seventies” (D&C 124:138).

The Nauvoo rolls: the house and its stock, Hicks to Snider

↑ index

John A. Hicks

The record names him once, at the head of three: “I give unto you John A. Hicks, Samuel Williams, and Jesse Baker, which priesthood is to preside over the quorum of elders, which quorum is instituted for standing ministers; nevertheless they may travel, yet they are ordained to be standing ministers to my church” (D&C 124:137).

Vinson Knight

Named among those told to put means into a house, and on a condition: “concerning my servant Vinson Knight, if he will do my will let him put stock into that house for himself, and for his generation after him, from generation to generation” (D&C 124:74).

He is named again at the head of three, with an office: “I give unto you Vinson Knight, Samuel H. Smith, and Shadrach Roundy, if he will receive it, to preside over the bishopric” (D&C 124:141).

William Law

He enters the record among those told to put means into a house: “Let my servant William Law pay stock into that house, for himself and his seed after him, from generation to generation” (D&C 124:82).

What is then given him is larger. “Let my servant William Law also receive the keys by which he may ask and receive blessings; let him be humble before me, and be without guile, and he shall receive of my Spirit, even the Comforter, which shall manifest unto him the truth of all things” (D&C 124:97). He is to “assist my servant Joseph, in making a solemn proclamation unto the kings of the earth” (D&C 124:107), and his name stands in a counsel the people are told to “hearken unto” (D&C 124:118).

The record’s last word on him seats him: “I give unto him for counselors my servant Sidney Rigdon and my servant William Law, that these may constitute a quorum and First Presidency, to receive the oracles for the whole church” (D&C 124:126).

George Miller

The record gives him a character before it gives him a task: “my servant George Miller is without guile; he may be trusted because of the integrity of his heart; and for the love which he has to my testimony I, the Lord, love him” (D&C 124:20).

He is then named first of four men told to work as a body: they are to “organize themselves, and appoint one of them to be a president over their quorum for the purpose of building that house” (D&C 124:62), and if they receive stock “they shall not appropriate any portion of that stock to any other purpose, only in that house” (D&C 124:70).

Samuel Rolfe

The record names him once, in a list of presidencies: “Samuel Rolfe and his counselors for priests, and the president of the teachers and his counselors, and also the president of the deacons and his counselors” (D&C 124:142).

Henry G. Sherwood

Named among those told to put means into a house: “Let my servant Henry G. Sherwood pay stock into that house, as seemeth him good, for himself and his seed after him, from generation to generation” (D&C 124:81).

He is named again in a roll given a charge of its own — “I give unto you a high council, for the cornerstone of Zion” (D&C 124:131) — where his name stands second: “Namely, Samuel Bent, Henry G. Sherwood, George W. Harris, Charles C. Rich, Thomas Grover” (D&C 124:132).

John Snider

He enters the record in a building charge: “my servant John Snider, and others, build a house unto my name, such a one as my servant Joseph shall show unto them” (D&C 124:22).

He is then named third of four men told to work as a body — to “organize themselves, and appoint one of them to be a president over their quorum for the purpose of building that house” (D&C 124:62) — and bound with them to a single use of what they receive: “they shall not appropriate any portion of that stock to any other purpose, only in that house” (D&C 124:70).

The Nauvoo rolls: the house and its stock, Thompson to Pulsipher

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Robert B. Thompson

The record names him once, as a helper at a writing: “let my servant Robert B. Thompson help you to write this proclamation, for I am well pleased with him, and that he should be with you” (D&C 124:12).

William Huntington

The record names him once, last in the roll of a body given a charge — “I give unto you a high council, for the cornerstone of Zion” (D&C 124:131) — the roll closing “David Fullmer, Alpheus Cutler, William Huntington” (D&C 124:132).

Joseph Young

The record names him once, at the head of a roll with an office attached: “I give unto you Joseph Young, Josiah Butterfield, Daniel Miles, Henry Herriman, Zera Pulsipher, Levi Hancock, James Foster, to preside over the quorum of seventies” (D&C 124:138).

Zera Pulsipher

The record names him once, in a roll with an office attached: “I give unto you Joseph Young, Josiah Butterfield, Daniel Miles, Henry Herriman, Zera Pulsipher, Levi Hancock, James Foster, to preside over the quorum of seventies” (D&C 124:138).

Daniel Miles

The record names him once, in a roll with an office attached: “I give unto you Joseph Young, Josiah Butterfield, Daniel Miles, Henry Herriman, Zera Pulsipher, Levi Hancock, James Foster, to preside over the quorum of seventies” (D&C 124:138).

Robert D. Foster

The record names him once, and the naming is conditional: “if my servant Robert D. Foster will obey my voice, let him build a house… according to the contract which he has made with him, as the door shall be open to him from time to time” (D&C 124:115).

The Nauvoo rolls: the Twelve

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Brigham Young

The record seats him first: “I give unto you my servant Brigham Young to be a president over the Twelve traveling council” (D&C 124:127), a body which “hold the keys to open up the authority of my kingdom upon the four corners of the earth” (D&C 124:128).

A later revelation addresses him by name and releases him from a labor: “Dear and well-beloved brother, Brigham Young, verily thus saith the Lord unto you” — “it is no more required at your hand to leave your family as in times past, for your offering is acceptable to me” (D&C 126:1).

He is named a last time among those “reserved to come forth in the fulness of times to take part in laying the foundations of the great latter-day work” (D&C 138:53).

Section headnotes — the record addresses Brigham Young by given name alone in no verse; the lines below report where the section headnote names him; twenty-four section headings are in a form the ledger does not read and are not listed (see how given-name addresses are attached):

• Heading only. the D&C 136 headnote gives the revelation through Brigham Young and lists no addressee and places it near Council Bluffs, Iowa, January 14, 1847.

Heber C. Kimball

The record names him once, at the head of the roll of the Twelve: “They are Heber C. Kimball, Parley P. Pratt, Orson Pratt, Orson Hyde, William Smith, John Taylor, John E. Page, Wilford Woodruff, Willard Richards, George A. Smith” (D&C 124:129) — the body which “hold the keys to open up the authority of my kingdom upon the four corners of the earth, and after that to send my word to every creature” (D&C 124:128).

Amasa Lyman

Named as one of two counselors: “I give unto him Amasa Lyman and Noah Packard for counselors, that they may preside over the quorum of high priests of my church” (D&C 124:136).

The record names him once more, in a charge given to two men together: “let my servants Amasa Lyman and George A. Smith organize a company” (D&C 136:14).

The Nauvoo rolls: the high council, Bent to Grover

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Samuel Bent

The record names him once, at the head of the roll of a body given a charge — “I give unto you a high council, for the cornerstone of Zion” (D&C 124:131) — the names following: “Namely, Samuel Bent, Henry G. Sherwood, George W. Harris, Charles C. Rich, Thomas Grover” (D&C 124:132).

Charles C. Rich

The record names him once, in the roll of a body given a charge — “I give unto you a high council, for the cornerstone of Zion” (D&C 124:131) — where his name stands fourth: “George W. Harris, Charles C. Rich, Thomas Grover, Newel Knight” (D&C 124:132).

David Dort

The record names him once, in the roll of a body given a charge — “I give unto you a high council, for the cornerstone of Zion” (D&C 124:131) — between two other names: “Newel Knight, David Dort, Dunbar Wilson” (D&C 124:132).

Dunbar Wilson

The record names him once, in the roll of a body given a charge — “I give unto you a high council, for the cornerstone of Zion” (D&C 124:131) — at the end of the first run of names: “Newel Knight, David Dort, Dunbar Wilson” (D&C 124:132).

George W. Harris

The record names him once, in the roll of a body given a charge — “I give unto you a high council, for the cornerstone of Zion” (D&C 124:131) — where his name stands third: “Henry G. Sherwood, George W. Harris, Charles C. Rich” (D&C 124:132).

Thomas Grover

The record names him once, in the roll of a body given a charge — “I give unto you a high council, for the cornerstone of Zion” (D&C 124:131) — where his name stands fifth: “Charles C. Rich, Thomas Grover, Newel Knight” (D&C 124:132).

The Nauvoo rolls: the high council, Fullmer to Johnson

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David Fullmer

The record names him once, in the roll of the high council given “for the cornerstone of Zion” (D&C 124:131). His name stands where the roll ends: “David Fullmer, Alpheus Cutler, William Huntington” (D&C 124:132). Nothing further is said of him.

Alpheus Cutler

Named in the same breath as the men on either side of him: “David Fullmer, Alpheus Cutler, William Huntington” (D&C 124:132). The body he is named to is “a high council, for the cornerstone of Zion” (D&C 124:131); of the man himself the record says nothing more.

Aaron Johnson

He enters the high council roll as a replacement. The roll says of Seymour Brunson, “I have taken unto myself; no man taketh his priesthood, but another may be appointed unto the same priesthood in his stead”, and then: “let my servant Aaron Johnson be ordained unto this calling in his stead” (D&C 124:132).

The council he is ordained into is given “for the cornerstone of Zion” (D&C 124:131). Beyond that verse the record gives him nothing.

James Foster

Named among those given “to preside over the quorum of seventies”: “I give unto you Joseph Young, Josiah Butterfield, Daniel Miles, Henry Herriman, Zera Pulsipher, Levi Hancock, James Foster” (D&C 124:138).

The verse that follows gives the quorum its charge — it is “instituted for traveling elders to bear record of my name in all the world” (D&C 124:139). The record says nothing else of him.

Samuel Williams

“I give unto you John A. Hicks, Samuel Williams, and Jesse Baker, which priesthood is to preside over the quorum of elders” (D&C 124:137) — that verse is the whole of his record.

The same verse describes the quorum as “instituted for standing ministers” who “may travel, yet they are ordained to be standing ministers to my church” (D&C 124:137).

Shadrach Roundy

Named once, in the roll for the bishopric: “I give unto you Vinson Knight, Samuel H. Smith, and Shadrach Roundy, if he will receive it, to preside over the bishopric” (D&C 124:141).

The condition “if he will receive it” (D&C 124:141) stands in the verse directly after his name; whom it qualifies the verse does not say.

The Nauvoo rolls: the presidents of the quorums

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Josiah Butterfield

“I give unto you Joseph Young, Josiah Butterfield, Daniel Miles, Henry Herriman, Zera Pulsipher, Levi Hancock, James Foster, to preside over the quorum of seventies” (D&C 124:138) — one naming, and the record gives him no other.

The quorum he is named to is “instituted for traveling elders to bear record of my name in all the world” (D&C 124:139).

Noah Packard

Named as a counselor: “I give unto him Amasa Lyman and Noah Packard for counselors, that they may preside over the quorum of high priests of my church” (D&C 124:136).

The man the two are given to is named in an earlier verse — “I give unto you Don C. Smith to be a president over a quorum of high priests” (D&C 124:133). Of Noah Packard the record says nothing further.

Jesse Baker

The record names him once, in the roll for the quorum of elders: “I give unto you John A. Hicks, Samuel Williams, and Jesse Baker” (D&C 124:137).

That quorum “is instituted for standing ministers” (D&C 124:137) — the verse’s own gloss, and the only context the record gives him.

The camp and the vision: the last sections

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Erastus Snow

The revelation he is named in is “The Word and Will of the Lord concerning the Camp of Israel in their journeyings to the West” (D&C 136:1), and it names him once: “Let my servants Ezra T. Benson and Erastus Snow organize a company” (D&C 136:12).

The companies are the ones the same revelation orders — the people are to “be organized into companies, with a covenant and promise to keep all the commandments and statutes of the Lord our God” (D&C 136:2), “with captains of hundreds, captains of fifties, and captains of tens, with a president and his two counselors at their head” (D&C 136:3).

Ezra T. Benson

Named with Erastus Snow in a single charge: “Let my servants Ezra T. Benson and Erastus Snow organize a company” (D&C 136:12).

The record repeats the charge in the same form to other pairs — “And let my servants Orson Pratt and Wilford Woodruff organize a company” (D&C 136:13); “Also, let my servants Amasa Lyman and George A. Smith organize a company” (D&C 136:14). What the company is for, the earlier verses give: to “prepare for those who are to tarry” (D&C 136:6).

Eve

The record names her once. In the vision of the dead the list of those “assembled in this vast congregation of the righteous” (D&C 138:38) runs on into her verse: “And our glorious Mother Eve, with many of her faithful daughters who had lived through the ages and worshiped the true and living God” (D&C 138:39).

She is given a title, a company, and nothing else — no act and no words.

Shem

Named once, in the list of the great and mighty ones: “Shem, the great high priest” (D&C 138:41).

The verse sets him between “Noah, who gave warning of the flood” and “Abraham, the father of the faithful” (D&C 138:41); the record gives him no act of his own.

Patriarchs and prophets cited: the first fathers

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Adam

The record gives him a second name and a string of titles: “Michael, or Adam, the father of all, the prince of all, the ancient of days” (D&C 27:11). The men he blessed “rose up and blessed Adam, and called him Michael, the prince, the archangel” (D&C 107:54), and the vision of the dead calls him “Father Adam, the Ancient of Days and father of all” (D&C 138:38).

What the record shows him doing is chiefly ordaining. The order of the priesthood “was instituted in the days of Adam, and came down by lineage” (D&C 107:41): Seth is “ordained by Adam” (D&C 107:42), Enos “by the hand of Adam” (D&C 107:44), Mahalaleel “ordained by the hand of Adam, who also blessed him” (D&C 107:46), Jared “under the hand of Adam” (D&C 107:47).

“Three years previous to the death of Adam, he called Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, and Methuselah, who were all high priests… into the valley of Adam-ondi-Ahman, and there bestowed upon them his last blessing” (D&C 107:53). The Lord then says to him, “I have set thee to be at the head; a multitude of nations shall come of thee, and thou art a prince over them forever” (D&C 107:55), and, “bowed down with age”, he “predicted whatsoever should befall his posterity unto the latest generation” (D&C 107:56).

Abel

The priesthood line runs “from Enoch to Abel, who was slain by the conspiracy of his brother, who received the priesthood by the commandments of God, by the hand of his father Adam, who was the first man” (D&C 84:16).

In the vision of the dead he is named for the same death: “Abel, the first martyr, was there” (D&C 138:40). The record gives him no words.

Seth

“From Adam to Seth, who was ordained by Adam at the age of sixty-nine years, and was blessed by him three years previous to his (Adam’s) death, and received the promise of God by his father, that his posterity should be the chosen of the Lord, and that they should be preserved unto the end of the earth” (D&C 107:42).

The reason the record attaches is a likeness: “he (Seth) was a perfect man, and his likeness was the express likeness of his father, insomuch that he seemed to be like unto his father in all things, and could be distinguished from him only by his age” (D&C 107:43). The vision of the dead states it again — “his brother Seth, one of the mighty ones, who was in the express image of his father, Adam” (D&C 138:40).

He ordains in his turn: “Lamech was thirty-two years old when he was ordained under the hand of Seth” (D&C 107:51); and he is named first in the company Adam called “into the valley of Adam-ondi-Ahman” for “his last blessing” (D&C 107:53).

Enos (the patriarch)

“Enos was ordained at the age of one hundred and thirty-four years and four months, by the hand of Adam” (D&C 107:44).

He is named again in the company Adam called “into the valley of Adam-ondi-Ahman”, “who were all high priests”, for “his last blessing” (D&C 107:53). The record gives him nothing else.

This Enos stands in the line from Adam; the Enos of the Book of Mormon belongs to another record.

Cainan

“God called upon Cainan in the wilderness in the fortieth year of his age; and he met Adam in journeying to the place Shedolamak. He was eighty-seven years old when he received his ordination” (D&C 107:45).

Elsewhere the record gives him only a place in a list — the high priests Adam called “into the valley of Adam-ondi-Ahman” for “his last blessing” (D&C 107:53).

Mahalaleel

“Mahalaleel was four hundred and ninety-six years and seven days old when he was ordained by the hand of Adam, who also blessed him” (D&C 107:46) — an age the record fixes to the day.

He is named again among those Adam called “into the valley of Adam-ondi-Ahman”, “who were all high priests”, for “his last blessing” (D&C 107:53). Nothing else is said of him.

Patriarchs and prophets cited: from Jared to Melchizedek

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Jared (the patriarch)

“Jared was two hundred years old when he was ordained under the hand of Adam, who also blessed him” (D&C 107:47).

He is named again among the high priests Adam called “into the valley of Adam-ondi-Ahman” and “there bestowed upon them his last blessing” (D&C 107:53).

This Jared stands in the line from Adam; the Jared of the Book of Mormon belongs to another record.

Methuselah

“Methuselah was one hundred years old when he was ordained under the hand of Adam” (D&C 107:50).

He ordains in his turn: “Noah was ten years old when he was ordained under the hand of Methuselah” (D&C 107:52). His name closes the list of high priests Adam called for “his last blessing” (D&C 107:53).

Noah (the patriarch)

The priesthood line runs through him in both directions: Melchizedek “received it through the lineage of his fathers, even till Noah” (D&C 84:14), “And from Noah till Enoch, through the lineage of their fathers” (D&C 84:15). His own ordination is given by age — “Noah was ten years old when he was ordained under the hand of Methuselah” (D&C 107:52).

He is named among those who are to come: “Noah also, and they who were before him” (D&C 133:54); and in the vision of the dead, “Noah, who gave warning of the flood” (D&C 138:41).

That vision opens on a phrase about his days — “when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water” (D&C 138:9) — and the verses that follow report wondering “at the words of Peter” about them (D&C 138:28).

Melchizedek

The record names a priesthood after him and gives the reason: “Why the first is called the Melchizedek Priesthood is because Melchizedek was such a great high priest” (D&C 107:2). “Before his day it was called the Holy Priesthood, after the Order of the Son of God” (D&C 107:3), and the change was made “out of respect or reverence to the name of the Supreme Being, to avoid the too frequent repetition of his name” (D&C 107:4).

Of the man the record gives one further fact, in a line of descent: “Which Abraham received the priesthood from Melchizedek, who received it through the lineage of his fathers, even till Noah” (D&C 84:14).

Every other place his name appears, it names the priesthood or its order rather than the man — “after the order of Melchizedek, which was after the order of Enoch” (D&C 76:57).

Patriarchs and prophets cited: Abraham’s household and Egypt

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Isaac

He is named among the fathers: “And also with Joseph and Jacob, and Isaac, and Abraham, your fathers, by whom the promises remain” (D&C 27:10); “the God of Abraham and of Isaac and of Jacob” (D&C 136:21); “with Abraham, Isaac, and Jacob, shall be in the presence of the Lamb” (D&C 133:55); and in the vision of the dead, “Abraham, the father of the faithful; Isaac, Jacob, and Moses” (D&C 138:41).

The record also treats him as the son offered: “Abraham was commanded to offer his son Isaac; nevertheless, it was written: Thou shalt not kill. Abraham, however, did not refuse, and it was accounted unto him for righteousness” (D&C 132:36). A later promise is measured against it — “as I accepted the offering of Abraham of his son Isaac” (D&C 132:50).

With Jacob he is named as one who “did none other things than that which they were commanded”, and so has “entered into their exaltation” and “sit upon thrones, and are not angels but are gods” (D&C 132:37).

Jacob (the patriarch)

The record names him with his fathers — “Joseph and Jacob, and Isaac, and Abraham, your fathers, by whom the promises remain” (D&C 27:10), “the God of Abraham and of Isaac and of Jacob” (D&C 136:21), “Isaac, Jacob, and Moses, the great law-giver of Israel” (D&C 138:41) — and among those justified in a hard matter, “my servants Abraham, Isaac, and Jacob” (D&C 132:1).

The one thing the record says he did is obey: “as Isaac also and Jacob did none other things than that which they were commanded”, and so they have “entered into their exaltation” and “sit upon thrones, and are not angels but are gods” (D&C 132:37).

His name also stands for a people rather than a man: “a branch of the house of Jacob” (D&C 10:60), “a remnant of Jacob” (D&C 52:2), “the children of Jacob, who have been scattered upon the mountains for a long time” (D&C 109:61), “Jacob shall flourish in the wilderness” (D&C 49:24).

Israel

The record uses the name for a people: “the children of Israel through the Red Sea” (D&C 8:3), “his people, Israel” (D&C 84:99), “a savior unto my people Israel” (D&C 86:11), “the restoration of the scattered Israel” (D&C 45:17), “gather Israel the second time” (D&C 137:6).

Every verse that names Israel names a people or its God; the record gives no act of a man by that name.

Hagar

“God commanded Abraham, and Sarah gave Hagar to Abraham to wife. And why did she do it? Because this was the law; and from Hagar sprang many people” (D&C 132:34).

The record returns to that act once more, as the measure of a law: “when I commanded Abraham to take Hagar to wife” (D&C 132:65). She is given no words of her own.

Sarah

She is named as the one who acted: “Sarah gave Hagar to Abraham to wife. And why did she do it? Because this was the law” (D&C 132:34).

Her name is then given to the law itself — a man “is exempt from the law of Sarah, who administered unto Abraham according to the law” (D&C 132:65).

Pharaoh

Named once, and only as a comparison: “And I will soften the hearts of the people, as I did the heart of Pharaoh, from time to time” (D&C 105:27).

The record gives him no act of his own, no words, and no other verse.

Patriarchs and prophets cited: the priesthood line of section eighty-four

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Aaron

A priesthood carries his name: “I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins” (D&C 13:1); “The second priesthood is called the Priesthood of Aaron, because it was conferred upon Aaron and his seed, throughout all their generations” (D&C 107:13).

The record states the conferral as standing law: “the Lord confirmed a priesthood also upon Aaron and his seed” (D&C 84:18); “No man has a legal right to this office, to hold the keys of this priesthood, except he be a literal descendant of Aaron” (D&C 107:16). His sons are named with the sons of Moses, who “shall offer an acceptable offering and sacrifice in the house of the Lord” (D&C 84:31).

He is also the record’s measure of a calling: men are ordained “even as Aaron” (D&C 27:8) and told to declare the commandments “even as Aaron” (D&C 28:3); a man may be “called of my Father, as was Aaron, by mine own voice” (D&C 132:59). One gift bears his name without explanation — “the gift of Aaron” (D&C 8:6), of which the record says “there is no other power, save the power of God, that can cause this gift of Aaron to be with you” (D&C 8:7).

Levi

The record names him only through his sons. The Priesthood of Aaron “shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness” (D&C 13:1).

A house is built in part for “your memorials for your sacrifices by the sons of Levi” (D&C 124:39). And of the day of the Lord the record says “he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness” (D&C 128:24).

Caleb

He holds one link in the chain of ordinations the record traces back from Moses: “And Jethro received it under the hand of Caleb” (D&C 84:7); “And Caleb received it under the hand of Elihu” (D&C 84:8).

The record gives him no act, no words, and no lineage beyond that.

Elihu

“And Caleb received it under the hand of Elihu” (D&C 84:8); “And Elihu under the hand of Jeremy” (D&C 84:9).

He receives and he passes on; the chain is the whole of what the record gives him.

Gad

“And Jeremy under the hand of Gad” (D&C 84:10); “And Gad under the hand of Esaias” (D&C 84:11).

His place in the chain is the whole of his record.

Jeremy

“And Elihu under the hand of Jeremy” (D&C 84:9); “And Jeremy under the hand of Gad” (D&C 84:10).

Nothing else is said of him.

Jethro

The chain opens with him, in relation to Moses: “the sons of Moses, according to the Holy Priesthood which he received under the hand of his father-in-law, Jethro” (D&C 84:6).

The next verse gives his own source: “And Jethro received it under the hand of Caleb” (D&C 84:7). The relation — father-in-law — is the only thing the record adds to his name.

Patriarchs and prophets cited: the kings and their prophets

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David (the king)

He is named among the servants the record takes up in a hard matter: “my servants Abraham, Isaac, and Jacob, as also Moses, David and Solomon, my servants, as touching the principle and doctrine of their having many wives and concubines” (D&C 132:1).

The answer given is limited and exact: “David also received many wives and concubines, and also Solomon and Moses my servants” … “and in nothing did they sin save in those things which they received not of me” (D&C 132:38).

The record names his house once more: “the yoke of bondage may begin to be broken off from the house of David” (D&C 109:63).

Solomon (the king)

Named with David and Moses among “my servants” whose “having many wives and concubines” the record takes up (D&C 132:1).

The answer names him again: “David also received many wives and concubines, and also Solomon and Moses my servants, as also many others of my servants, from the beginning of creation until this time; and in nothing did they sin save in those things which they received not of me” (D&C 132:38). Beyond those verses the record gives him nothing.

Nathan

Named as the servant by whose hand a thing was given: “David’s wives and concubines were given unto him of me, by the hand of Nathan, my servant, and others of the prophets who had the keys of this power” (D&C 132:39). The clause that names him sets him among “others of the prophets who had the keys of this power” (132:39), and the record gives him nothing further — no words of his own, and no other verse.

Uriah

Named only inside the exception the verse draws: “in none of these things did he sin against me save in the case of Uriah and his wife” (D&C 132:39). The record gives him a wife and no words, and the sentence that names him runs on to a judgment on another man — “hath fallen from his exaltation, and received his portion” (132:39).

Jesse

The record names him only as ancestry, and only inside a set of questions and answers about a prophecy of Isaiah. The first question asks after “the Stem of Jesse” (D&C 113:1); a second asks after the rod “that should come of the Stem of Jesse” (113:3); a third asks after “the root of Jesse” (113:5).

The answers describe descendants rather than the man. One is “a servant in the hands of Christ, who is partly a descendant of Jesse as well as of Ephraim, or of the house of Joseph, on whom there is laid much power” (113:4); the other is “a descendant of Jesse, as well as of Joseph, unto whom rightly belongs the priesthood, and the keys of the kingdom, for an ensign, and for the gathering of my people in the last days” (113:6).

Patriarchs and prophets cited: Elijah, Elias and the prophets of the books

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Elijah

He is named for what he brings and when he brings it: “I will reveal unto you the Priesthood, by the hand of Elijah the prophet, before the coming of the great and dreadful day of the Lord” (D&C 2:1). What is committed to him is stated as keys — “the keys of the power of turning the hearts of the fathers to the children, and the hearts of the children to the fathers, that the whole earth may not be smitten with a curse” (D&C 27:9).

The record then reports his coming as an event with witnesses: “Elijah the prophet, who was taken to heaven without tasting death, stood before us, and said” (D&C 110:13), and what he says begins “the time has fully come” (110:14). A later vision gives his errand in the past tense — he “was to plant in the hearts of the children the promises made to their fathers” (D&C 138:47) — and places him in a sequence: “from Moses to Elijah, and from Elijah to John, who were with Christ in his resurrection” (D&C 133:55).

He also serves the record as a marker of another man’s errand, who was sent “to prepare the way before me, and before Elijah which should come” (D&C 35:4).

Elias

The name carries keys in the record’s first use of it: “with Elias, to whom I have committed the keys of bringing to pass the restoration of all things spoken by the mouth of all the holy prophets since the world began” (D&C 27:6). The next verse makes the name both an actor and a spirit — “which Zacharias he (Elias) visited and gave promise that he should have a son”, and that son “should be filled with the spirit of Elias” (27:7).

Elsewhere the name belongs to one who appears and commits a thing: “Elias appeared, and committed the dispensation of the gospel of Abraham” (D&C 110:12); and to one “who was with Moses on the Mount of Transfiguration” (D&C 138:45). Twice an answer applies the name to someone else: “this is Elias which was to come to gather together the tribes of Israel and restore all things” (D&C 77:9), and, of a mission given to John, “this is Elias, who, as it is written, must come and restore all things” (77:14). The name also stands in a list of parties men divide into — “some of Elias, and some of Esaias” (D&C 76:100).

The record attaches the name to more than one figure — one who visits, one who appears, a spirit a man is filled with — without anywhere saying they are the same; the roster keeps one entry on the name and leaves the question with the reader.

Esaias

The record places him in a line of ordinations, each man receiving under a hand: “And Gad under the hand of Esaias” (D&C 84:11), and “Esaias received it under the hand of God” (84:12). The next verse sets him in time: “Esaias also lived in the days of Abraham, and was blessed of him” (84:13).

The name appears once more in a list of the parties men claim: “some of Moses, and some of Elias, and some of Esaias, and some of Isaiah, and some of Enoch” (D&C 76:100).

That list names Esaias and Isaiah in the same series, as separate items; the record nowhere says whether the two names stand for one man, and the roster keeps the entry on the name the verses give.

Ezekiel

Named as the mouth a judgment was spoken by: the great and abominable church “shall be cast down by devouring fire, according as it is spoken by the mouth of Ezekiel the prophet, who spoke of these things, which have not come to pass but surely must” (D&C 29:21).

A later vision names him for what he was shown — “Ezekiel, who was shown in vision the great valley of dry bones, which were to be clothed upon with flesh, to come forth again in the resurrection of the dead” (D&C 138:43).

Patriarchs and prophets cited: Daniel, Malachi, Job and the founder Jared

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Daniel (the prophet)

He is named as the one who spoke of a thing beforehand. A place is named, “because, said he, it is the place where Adam shall come to visit his people, or the Ancient of Days shall sit, as spoken of by Daniel the prophet” (D&C 116:1).

A later vision gives him the same office in a longer phrase: “Daniel, who foresaw and foretold the establishment of the kingdom of God in the latter days, never again to be destroyed nor given to other people” (D&C 138:44). The record gives him no words of his own.

Malachi

He is named for something the record treats as already written and now come due: a thing “spoken of by the mouth of Malachi” (D&C 110:14), reported at the moment a messenger says “the time has fully come” (110:14).

The record twice quotes him by name. One passage introduces words with “for Malachi says” (D&C 128:17); another gives “that which was written by the prophet Malachi: For, behold, the day cometh that shall burn as an oven, and all the proud, yea, and all that do wickedly, shall be stubble” (D&C 133:64). A vision names him for his testimony — “Malachi, the prophet who testified of the coming of Elijah” (D&C 138:46).

Job

Named only as a measure, and in a verse that uses him twice to say the measure has not been reached: “Thou art not yet as Job; thy friends do not contend against thee, neither charge thee with transgression, as they did Job” (D&C 121:10). The record gives him no words, no story, and no other verse — only friends who contended and charged.

Jared (the founder)

The record names him only through his brother, and only as the point at which certain objects were given: the Urim and Thummim “were given to the brother of Jared upon the mount, when he talked with the Lord face to face” (D&C 17:1). The verse gathers those objects with others a reader is promised a view of — the plates, the breastplate, “the sword of Laban”, and “the miraculous directors which were given to Lehi while in the wilderness, on the borders of the Red Sea” (17:1).

The record names him nowhere else, and never apart from the brother; what he did belongs to another book of scripture, not to this record.

Apostles and the men of the New Testament: Peter, James and the house of Zacharias

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Peter (the apostle)

The record opens on a question put to him and the answer he is given: “the Lord said unto Peter: If I will that he tarry till I come, what is that to thee?” — and his own desire is stated in the same verse, “thou desiredst that thou mightest speedily come unto me in my kingdom” (D&C 7:4). The judgment on that desire is not a rebuke: “I say unto thee, Peter, this was a good desire” (7:5).

He is named with two others as a sender and an ordainer — “with 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” (D&C 27:12) — and their coming is reported again as “The voice of Peter, James, and John in the wilderness” (D&C 128:20). He is also held up as a pattern for what to say: speak to this people “like unto mine apostle of old, whose name was Peter” (D&C 49:11).

A later vision comes by way of “the writings of the apostle Peter” (D&C 138:5), and turns on a difficulty in them: “I wondered at the words of Peter—wherein he said that the Son of God preached unto the spirits in prison” (138:28).

James (the apostle)

He is named as a brother, in a promise given to someone else about him: “I will make thee to minister for him and for thy brother James; and unto you three I will give this power and the keys of this ministry until I come” (D&C 7:7).

That grouping holds wherever the record names him again. He is one of those “whom I have sent unto you, by whom I have ordained you and confirmed you to be apostles, and especial witnesses of my name” (D&C 27:12), and one of “The voice of Peter, James, and John in the wilderness”, “declaring themselves as possessing the keys of the kingdom, and of the dispensation of the fulness of times” (D&C 128:20). The record gives him no words of his own.

John (son of Zacharias)

The record names him by his father and by the promise that preceded him: “And also John the son of Zacharias, which Zacharias he (Elias) visited and gave promise that he should have a son, and his name should be John, and he should be filled with the spirit of Elias” (D&C 27:7). The next verse sends him with an errand and a comparison: “Which John I have sent unto you, my servants, Joseph Smith, Jun., and Oliver Cowdery, to ordain you unto the first priesthood which you have received, that you might be called and ordained even as Aaron” (27:8).

A law’s duration is measured by him — it continued “until John, whom God raised up, being filled with the Holy Ghost from his mother’s womb” (D&C 84:27) — and another man’s errand is measured against his: sent forth “even as John, to prepare the way before me, and before Elijah which should come” (D&C 35:4).

The record uses the name John of more than one man; this entry keeps only the verses that name the son of Zacharias or measure another errand by his.

Zacharias

Named only as the man who was visited and promised a son: “John the son of Zacharias, which Zacharias he (Elias) visited and gave promise that he should have a son, and his name should be John, and he should be filled with the spirit of Elias” (D&C 27:7). The verse gives him a visitor, a promise, and a son’s name, and the record gives him nothing else.

Nathanael

Named only as a measure of another man, and in the clause that gives the reason: “his heart is pure before me, for he is like unto Nathanael of old, in whom there is no guile” (D&C 41:11). What the record reports of him is the one quality the comparison turns on.

Apostles and the men of the New Testament: Paul, Apollos, Cephas and Cæsar

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Paul

He is named as the pattern of a calling given to others: “I speak unto you, even as unto Paul mine apostle, for you are called even with that same calling with which he was called” (D&C 18:9). The name also marks one of the parties men divide into — “these are they who are of Paul, and of Apollos, and of Cephas” (D&C 76:99).

Where the record reasons from writings, it names him as their author and as a fellow sufferer. A man in peril says “I feel, like Paul, to glory in tribulation” (D&C 127:2). A letter on the dead argues “as Paul says concerning the fathers—that they without us cannot be made perfect—neither can we without our dead be made perfect” (D&C 128:15), and turns again to “another quotation of Paul” (128:16).

Apollos

Named only as one of the parties men claim to belong to: “For these are they who are of Paul, and of Apollos, and of Cephas” (D&C 76:99). The record gives him no act, no words, and no other verse — the name serves the verse as a division among men rather than as a man the record follows.

Cephas

Named only as one of the parties men claim to belong to: “For these are they who are of Paul, and of Apollos, and of Cephas” (D&C 76:99). The record gives him no act and no words, and the verse that names him is the whole of its notice.

Cæsar

Named only inside a saying the Lord applies to himself: “Nevertheless, I, the Lord, render unto Cæsar the things which are Cæsar’s” (D&C 63:26). The verse gives him things that are his and nothing more — no act, no words, and no other appearance in the record.

Messengers and adversaries: the messengers

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Michael

The record equates the name with Adam where it first uses it: “with Michael, or Adam, the father of all, the prince of all, the ancient of days” (D&C 27:11), and again in the verse that reports the naming — “they rose up and blessed Adam, and called him Michael, the prince, the archangel” (D&C 107:54).

What he holds and what he does are given as office and as battle. He is appointed “your prince”, with “the keys of salvation under the counsel and direction of the Holy One” (D&C 78:16). At the last he sounds a trump — “Michael, mine archangel, shall sound his trump, and then shall all the dead awake, for their graves shall be opened” (D&C 29:26) — and gathers “his armies, even the hosts of heaven” (D&C 88:112) against the devil’s, for “Michael shall fight their battles, and shall overcome him who seeketh the throne” (88:115).

The record also reports his voice in the present dispensation, “detecting the devil when he appeared as an angel of light” (D&C 128:20).

Gabriel

Named only in a list of voices the record recites: “the voice of Michael, the archangel; the voice of Gabriel, and of Raphael, and of divers angels” (D&C 128:21). What the verse credits to those voices, it credits to them together — “all declaring their dispensation, their rights, their keys, their honors, their majesty and glory, and the power of their priesthood” (128:21). Nothing in the record is said of him apart from that list.

Raphael

Named only in a list of voices the record recites: “the voice of Michael, the archangel; the voice of Gabriel, and of Raphael, and of divers angels” (D&C 128:21). The verse gives no act and no words of his own; what it reports, it reports of the whole company — “giving line upon line, precept upon precept; here a little, and there a little” (128:21).

Messengers and adversaries: the adversaries

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Satan

The record gives his origin as a matter of report: “we beheld Satan, that old serpent, even the devil, who rebelled against God, and sought to take the kingdom of our God and his Christ” (D&C 76:28).

What he does, the record states in verbs of pressure rather than force. He “stirreth them up, that he may lead their souls to destruction” (10:22); he “goeth forth deceiving the nations” (D&C 52:14); and men are told to pray “that you may conquer Satan, and that you may escape the hands of the servants of Satan that do uphold his work” (10:5). The record also states a limit set on him: “power is not given unto Satan to tempt little children, until they begin to become accountable before me” (D&C 29:47).

He is also the named consequence of a broken covenant — such a man is “delivered over to the buffetings of Satan until the day of redemption” (D&C 78:12) — and the record gives his end twice over: he “shall be bound, that old serpent, who is called the devil, and shall not be loosed for the space of a thousand years” (D&C 88:110), and “in that day Satan shall not have power to tempt any man” (D&C 101:28).

Lucifer

The name appears where the record reports what the fallen one was called and what he had been: “And was called Perdition, for the heavens wept over him—he was Lucifer, a son of the morning” (D&C 76:26). The verse gives the name in the past tense, alongside a second name conferred, and it gives him no act and no words under either name.

Two verses later the same vision calls the figure it is describing Satan (76:28); the roster keeps the names the record supplies as their own entries rather than merging them, and the reader may weigh what the verses set side by side.

Cain

Named only as a measure of an offering not accepted: a man’s offerings “shall not be unto me as the offerings of Cain, for he shall be mine, saith the Lord” (D&C 124:75). The record supplies no act of his and no words — only offerings, and the fact that they stand in the verse for what this man’s will not be.

What he did is told in another book of scripture; this record uses the name and nothing more.

Peoples and tribes: the Nephites, the Lamanites and the Jews

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Nephites

The record names them first as the keepers of a record: “after having received the record of the Nephites”, a man “might have power to translate through the mercy of God” (D&C 1:29). A later vision names the prophets “who dwelt among the Nephites and testified of the coming of the Son of God” (D&C 138:49).

They are also named as one of the peoples a testimony is to reach — “And to the Nephites, and the Jacobites, and the Josephites, and the Zoramites, through the testimony of their fathers” (D&C 3:17) — and, in the next verse, as a people already destroyed: others “whom the Lord has suffered to destroy their brethren the Nephites, because of their iniquities and their abominations” (3:18). The record turns that ending into a warning for its own readers: “beware of pride, lest ye become as the Nephites of old” (D&C 38:39).

Lamanites

The record names them as a people a testimony must reach: it “shall come to the knowledge of the Lamanites, and the Lemuelites, and the Ishmaelites, who dwindled in unbelief because of the iniquity of their fathers” (D&C 3:18), so “that the Lamanites might come to the knowledge of their fathers, and that they might know the promises of the Lord” (3:20). Their number is stated as open rather than fixed — the gospel was to come “unto their brethren the Lamanites, and also all that had become Lamanites because of their dissensions” (D&C 10:48) — and their descent is stated in one clause: the word goes to the Jew, “of whom the Lamanites are a remnant” (D&C 19:27).

They are also a destination and a boundary. A man is sent: “you shall go unto the Lamanites and preach my gospel unto them” (D&C 28:8); a city’s place is fixed only by them, “it shall be on the borders by the Lamanites” (28:9); and a journey runs “unto the land of Missouri, unto the borders of the Lamanites” (D&C 54:8). The record gives them a future in a single image: “the Lamanites shall blossom as the rose” (D&C 49:24).

Jews

The record names them first as the channel by which knowledge of a Savior reached the world — it “has come unto the world, through the testimony of the Jews, even so shall the knowledge of a Savior come unto my people” (D&C 3:16) — and a later vision places a ministry among them, “about three years in his ministry among the Jews and those of the house of Israel” (D&C 138:25).

In the record’s order of preaching they come second and not last: the word goes “unto the Gentiles first, and then… they shall turn unto the Jews” (D&C 90:9), and the same order is set for the Twelve and the Seventy, “first unto the Gentiles and secondly unto the Jews” (D&C 107:33). A law once kept among them is described as past — “in the days of the apostles the law of circumcision was had among all the Jews who believed not the gospel of Jesus Christ” (D&C 74:2).

The record also gives them a thing still to come, and gives it as speech: “then shall the Jews look upon me and say: What are these wounds in thine hands and in thy feet?” (D&C 45:51).

Peoples and tribes: the lineages of section three

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Jacobites

Named only in the list of peoples a testimony is to reach: “And to the Nephites, and the Jacobites, and the Josephites, and the Zoramites, through the testimony of their fathers” (D&C 3:17). The verse gives them a place in the list and the ground on which the testimony comes to them — their fathers’ — and the record says nothing else of them.

Josephites

Named only in the list of peoples a testimony is to reach: “And to the Nephites, and the Jacobites, and the Josephites, and the Zoramites, through the testimony of their fathers” (D&C 3:17). What the verse gives them, it gives to the whole list together; the record adds nothing of their own.

Lemuelites

Named only in the list of peoples a testimony is to reach: it “shall come to the knowledge of the Lamanites, and the Lemuelites, and the Ishmaelites, who dwindled in unbelief because of the iniquity of their fathers” (D&C 3:18). The clause that describes them describes the whole list; the record says nothing of them apart from it.

Ishmaelites

Named only in the list of peoples a testimony is to reach: it “shall come to the knowledge of the Lamanites, and the Lemuelites, and the Ishmaelites, who dwindled in unbelief because of the iniquity of their fathers” (D&C 3:18). The record gives them the same condition it gives the others named with them, and nothing further.

Zoramites

Named only in the list of peoples a testimony is to reach, and last in it: “And to the Nephites, and the Jacobites, and the Josephites, and the Zoramites, through the testimony of their fathers” (D&C 3:17). The record gives them no act, no words, and no other verse.

Peoples and tribes: Gentiles, the tribes and the Shakers

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Gentiles

The record makes them the direction a work comes from before it comes to Israel: “I must bring forth the fulness of my gospel from the Gentiles unto the house of Israel” (D&C 14:10), and both are to be stirred — “both the Gentiles and also the house of Israel” (D&C 18:6). In the order of preaching they come first: “first unto the Gentiles and secondly unto the Jews” (D&C 107:33).

Their time is given as a bounded season. A scattering lasts “until the times of the Gentiles be fulfilled” (D&C 45:25); when “the times of the Gentiles is come in, a light shall break forth among them that sit in darkness” (45:28). The record also states an affliction to come on them — remnants “shall become exceedingly angry, and shall vex the Gentiles with a sore vexation” (D&C 87:5) — and a way out of it: “Let them, therefore, who are among the Gentiles flee unto Zion” (D&C 133:12).

The record does not hold its own readers outside the name; a prayer speaks of those “who are identified with the Gentiles” (D&C 109:60).

Ephraim (the tribe)

The name marks a record before it marks a people: keys are committed “of the record of the stick of Ephraim” (D&C 27:5). It also marks descent — a servant “partly a descendant of Jesse as well as of Ephraim, or of the house of Joseph” (D&C 113:4) — and descent is stated as no guarantee: “the rebellious are not of the blood of Ephraim, wherefore they shall be plucked out” (D&C 64:36).

At a gathering the record gives them a place to receive and a place to give. Others “shall bring forth their rich treasures unto the children of Ephraim, my servants” (D&C 133:30), and are crowned “by the hands of the servants of the Lord, even the children of Ephraim” (133:32). The blessing is stated by degree: “the blessing of the everlasting God upon the tribes of Israel, and the richer blessing upon the head of Ephraim and his fellows” (133:34).

Judah (the tribe)

The record names them in prayers and promises about return. One asks that “the children of Judah may begin to return to the lands which thou didst give to Abraham, their father” (D&C 109:64); a command sends them to one place by name — “let them who be of Judah flee unto Jerusalem, unto the mountains of the Lord’s house” (D&C 133:13).

What is promised them is stated after an affliction rather than instead of one: “they also of the tribe of Judah, after their pain, shall be sanctified in holiness before the Lord, to dwell in his presence day and night, forever and ever” (133:35).

Shakers

Named once, as the people an errand is directed toward: servants are given “a commandment that you shall go and preach my gospel which ye have received, even as ye have received it, unto the Shakers” (D&C 49:1). The verse names them as the errand’s destination and says nothing about them; the record does not use the name again.

How given-name addresses are attached

The Doctrine and Covenants often addresses a man by his given name alone — “my servant Joseph” (D&C 47:1), “my servants Ezra and Northrop” (D&C 33:1). The verse does not say which Joseph. By this roster’s census it happens sixty-four times, in fifty-four verses. Each attachment — on the minor-figures page and on the men’s own pages — is the wiki’s judgment that the verse means this man, on the basis its line states; the verse itself gives only the given name. Three bases exist, and every attachment names its own:

• The section headnote — the heading the current edition prints above a section, an editorial statement about the text and not the revelation’s words — where it names exactly one man of that name, or names him elsewhere in the heading: fifty-eight of the sixty-four.
• The record’s own words — a parallel passage the wiki reads as naming the same man on the same errand, or a section’s order of address set against the headnote’s list: two.
• The wiki editor’s judgment — where neither the verse nor the headnote names him in full, drawn from knowledge outside both, each marked on its line as the editor’s attachment with the date of the ruling: four; the smallest class and the one to weigh most carefully.

Three men — Northrop Sweet, Leman Copley, Lyman Sherman — are known by surname only from the headnote; their headings carry it and say so. A verse with no basis would stay on a shared entry under its bare name; none does today.

Related

• Doctrine and Covenants People — the census-based person index for the whole corpus
• Doctrine and Covenants Places — the companion place roster
• Servants Named in the Calls — the men the revelations call by name, in group sections

Sources

Source text: the Doctrine and Covenants (verse text only; headnote text excluded — what a section headnote states of addressees, conduit, place or date appears only on generated lines cited to it, and a verse addressed by given name alone is attached to a man only on a generated line naming its basis).