The Day of the Lord

Seventy-four verses in which nearly every image is somebody else’s — Isaiah’s arm and vessels and winepress, John’s angel and Lamb, Malachi’s oven — and the one place the section stops to say whose words it is using, it names the prophet and quotes him whole.

What this page maps. Modern revelation, reported as the text gives it. D&C 133 is a first-person divine address whose speaker is identified inside its own verse text — “saith the Lord your God” (D&C 133:1), “Behold the Lord your God hath spoken it. Amen.” (D&C 133:74). It names no recipient beyond “my church” (D&C 133:1) and “the elders of my church” (D&C 133:8), and this page names none. The occasion, date and place of the revelation are outside this wiki’s source text.

Standing disclosure — KJV-overlap material. This page reports verbal correspondence with the King James text as textual fact, including where the correspondence follows the KJV’s English translation. What that correspondence implies about the origin of the Doctrine and Covenants text — in any direction — is an external question outside this wiki’s scope. This is the densest section in the cluster by that measure and the disclosure carries proportionally more weight here.

Where the gathering itself is treated. The section’s instructions about gathering to Zion sit alongside a body of material treated on The Gathering to Zion, which hosts the collection’s gathering doctrine. This page does not repeat it; it treats what this section does with the summons — which is to put it in Isaiah’s words and set it inside a day of judgment.

Account

The summons, in the words of a prophecy about leaving

The section’s opening movement is built out of three consecutive verses of one prophecy, taken in order.

[Textual] — verbatim quotation. () - D&C 133:3: “For he shall make bare his holy arm in the eyes of all the nations, and all the ends of the earth shall see the salvation of their God.” - Isaiah 52:10: “The LORD hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God.”

Twenty-five consecutive words align with two divergences: the mark after “nations”, a comma in the revelation and a semicolon in the prophecy, and the possessive, “our God” in the prophecy and “their God” in the revelation — which changes who is speaking about whom. The tense parts just before the window: the prophecy reads “The LORD hath made bare his holy arm” (Isaiah 52:10) where the revelation reads “For he shall make bare his holy arm” (D&C 133:3). Counted as printed, with nothing set aside, the longest unbroken run is twelve words, “and all the ends of the earth shall see the salvation of” (D&C 133:3, Isaiah 52:10). “bare his holy arm” stands at six distinct frozen verses in the corpus: Isaiah 52:10, Mosiah 12:24, Mosiah 15:31, 3 Nephi 16:20, 3 Nephi 20:35, and D&C 133:3. Four of those six are in the record and are disclosed here rather than ranked against the prophecy; the pairing is with Isaiah because the revelation carries the prophecy’s full clause including “in the eyes of all the nations”, which two of the four do not.

[Textual] — distinctive shared phrasing. () - D&C 133:5: “Go ye out from Babylon. Be ye clean that bear the vessels of the Lord.” - Isaiah 52:11: “Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the LORD.”

Eight consecutive words match apart from one comma. The prophecy does not name what is being left — it says “from thence” and “the midst of her” (Isaiah 52:11) — and the revelation supplies the name, Babylon, which the prophecy’s own verse withholds. The revelation names it four times in fifteen verses (D&C 133:5, 133:7, 133:14, and again as a gloss, “which is spiritual Babylon” — D&C 133:14).

[Textual] — distinctive shared phrasing. () - D&C 133:15: “let not your flight be in haste, but let all things be prepared before you; and he that goeth, let him not look back lest sudden destruction shall come upon him.” - Isaiah 52:12: “For ye shall not go out with haste, nor go by flight: for the LORD will go before you; and the God of Israel will be your rereward.”

The prophecy forbids two things — haste and flight — and the revelation permits the flight while forbidding the haste in it. What follows differs entirely: the prophecy promises an escort before and behind; the revelation adds a prohibition with no counterpart in the prophecy, against looking back.

The bridegroom, the angel, and the Lamb

The section’s middle movement runs almost entirely on the Revelation’s fourteenth chapter, taken in order, and on one parable.

[Textual] — distinctive shared phrasing. () - D&C 133:10: “Awake and arise and go forth to meet the Bridegroom; behold and lo, the Bridegroom cometh; go ye out to meet him. Prepare yourselves for the great day of the Lord.” - Matthew 25:6: “And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.”

Seven consecutive words match as printed; counted case-insensitively — the parable prints “bridegroom” lower-case — the shared run is nine words, “the Bridegroom cometh; go ye out to meet him”. That run stands at three distinct frozen verses in the corpus, counted case-insensitively: Matthew 25:6, D&C 88:92, and D&C 133:10; the shorter run “go ye out to meet him” stands at four, those three and D&C 133:19. In the parable the cry is made at midnight by an unnamed voice; in the revelation it is “the voice of the Lord unto all people” (D&C 133:9), and the revelation adds a purpose the parable does not state — preparation for the day of the Lord.

[Textual] — distinctive shared phrasing. () The same cry stands a second time in the collection, and the collection’s own carrier is nearer to this verse than the parable is: - D&C 133:10: “Awake and arise and go forth to meet the Bridegroom; behold and lo, the Bridegroom cometh; go ye out to meet him.” - D&C 88:92: ”…Behold, and lo, the Bridegroom cometh; go ye out to meet him.”

Eleven consecutive words are identical — more than this verse shares with the parable, where the run is seven words counted as printed and nine counted case-insensitively. The divergence inside the shared sentence is at its head, a capital and a comma: “behold and lo” here against “Behold, and lo” in the earlier section. What differs is the crier and the setting: in the earlier section the cry belongs to angels flying through the midst of heaven and sounding the trump of God, and follows a judgment stated as already come (D&C 88:92); here it goes forth among all people and is followed by a purpose the earlier section does not state (D&C 133:10). The section then gives the summons a second time in its own different words nine verses later: “Wherefore, prepare ye for the coming of the Bridegroom; go ye, go ye out to meet him.” (D&C 133:19). An intra-collection record; the pairing puts the higher section first.

[Textual] — verbatim quotation. () - D&C 133:11: “Watch, therefore, for ye know neither the day nor the hour.” - Matthew 25:13: “Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.”

Nine consecutive words match apart from one comma. “neither the day nor the hour” stands at exactly two distinct frozen verses in the corpus, these two. The one divergence is a subtraction: the parable’s saying names what is not known — the hour of a coming — and the revelation stops before naming it, leaving the object of the ignorance unstated in its own verse.

[Textual] — distinctive shared phrasing. () - D&C 133:18: “When the Lamb shall stand upon Mount Zion, and with him a hundred and forty-four thousand, having his Father’s name written on their foreheads.” - Revelation 14:1: “And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads.”

Divergences, all of them countable: the vision spells the mount “Sion” and the revelation “Zion”; the vision writes the number “an hundred forty and four thousand” (Revelation 14:1) and the revelation “a hundred and forty-four thousand” (D&C 133:18); the vision’s name is written “in their foreheads” and the revelation’s “on their foreheads”; and the vision reports what was seen in the past while the revelation states a future. The collection’s other treatment of that number stands in a section that names the vision explicitly and writes the number a third way again, “one hundred and forty-four thousand” (D&C 77:11); it is treated on The Revelation of John Explained.

[Textual] — distinctive shared phrasing. () - D&C 133:22: “And it shall be a voice as the voice of many waters, and as the voice of a great thunder, which shall break down the mountains, and the valleys shall not be found.” - Revelation 14:2: “And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps:”

Thirteen consecutive words match as printed; counted with the mark after “thunder” set aside — a comma in the revelation, a colon in the vision — the shared run is fourteen words, “as the voice of many waters, and as the voice of a great thunder” (D&C 133:22, Revelation 14:2). What each text does next is where they part: the vision hears harpers, and the revelation breaks down mountains. The revelation also assigns the voice an owner the vision does not name — it is the Lord’s, uttered “out of Zion” (D&C 133:21).

[Textual] — distinctive shared phrasing. () - D&C 133:36: “I have sent forth mine angel flying through the midst of heaven, having the everlasting gospel, who hath appeared unto some and hath committed it unto man” - Revelation 14:6: “And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth”

Divergences: the vision’s angel flies “in the midst of heaven” and the revelation’s “through the midst of heaven” (D&C 133:36); and the vision’s angel preaches, while the revelation’s has already appeared and committed the gospel to man — a completed action the vision does not report. “everlasting gospel” stands at twenty-four distinct frozen verses in the corpus, twenty-two of them in the Doctrine and Covenants, one in Joseph Smith—History 1:34, and one in Revelation 14:6; the term is the collection’s, and this record rests on the surrounding clause rather than on the term alone.

[Textual] — distinctive shared phrasing. () - D&C 133:38: “And the servants of God shall go forth, saying with a loud voice: Fear God and give glory to him, for the hour of his judgment is come;” - Revelation 14:7: “Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come”

Nineteen consecutive words match apart from punctuation — “with a loud voice: Fear God and give glory to him, for the hour of his judgment is come” (D&C 133:38) — and the pointing parts at three joints: after “voice”, a colon in the revelation and a comma in the vision; after “God”, nothing in the revelation and a comma in the vision; and after “him”, a comma in the revelation and a semicolon in the vision. Counted as printed, with the pointing left standing, the longest unbroken run is seven words, “for the hour of his judgment is” (D&C 133:38, Revelation 14:7). “the hour of his judgment is come” stands at exactly three distinct frozen verses in the corpus: Revelation 14:7, D&C 88:104, and D&C 133:38. One divergence of speaker: the words belong to an angel in the vision and to “the servants of God” in the revelation (D&C 133:38).

[Textual] — verbatim quotation. () - D&C 133:39: “And worship him that made heaven, and earth, and the sea, and the fountains of waters—” - Revelation 14:7: “and worship him that made heaven, and earth, and the sea, and the fountains of waters.”

Fourteen consecutive words match as printed, word for word and comma for comma; counted case-insensitively and with the two verses’ divergent trailing marks set aside, the shared run is sixteen words, “And worship him that made heaven, and earth, and the sea, and the fountains of waters” (D&C 133:39) — the two divergences being the capital, the revelation opening its sentence with “And” where the vision has “and” mid-sentence, and the closing mark, a dash in the revelation and a full stop in the vision. The pairing repeats the b-side of the previous record because the revelation splits across two verses what the vision holds in one; both records are needed to show the whole of the correspondence, and the verse pairs are distinct.

Isaiah, four chapters of him, in order

The section’s last movement works through four chapters of one prophecy. The correspondences are catalogued below in the order the section takes them.

[Textual] — distinctive shared phrasing. () - D&C 133:40: “O that thou wouldst rend the heavens, that thou wouldst come down, that the mountains might flow down at thy presence.” - Isaiah 64:1: “Oh that thou wouldest rend the heavens, that thou wouldest come down, that the mountains might flow down at thy presence,”

Ten consecutive words match as printed; counted with the two verses’ divergent trailing marks set aside, the shared run is eleven words, “come down, that the mountains might flow down at thy presence” (D&C 133:40, Isaiah 64:1). Across the whole sentence the two verses align word for word over twenty-one words, and the only divergences are the opening interjection — “O” in the revelation against “Oh” in the prophecy — and the spelling of the auxiliary, “wouldst” for “wouldest”, twice. The revelation frames the words as the cry of those “Calling upon the name of the Lord day and night” (D&C 133:40); the prophecy states them without naming who says them.

[Textual] — distinctive shared phrasing. () - D&C 133:41: “for the presence of the Lord shall be as the melting fire that burneth, and as the fire which causeth the waters to boil.” - Isaiah 64:2: “As when the melting fire burneth, the fire causeth the waters to boil, to make thy name known to thine adversaries”

The two similes are the prophecy’s, in the prophecy’s order. Divergences: the revelation inserts relative pronouns the prophecy does not use (“that burneth”, “which causeth”), and the prophecy’s similes describe the effect of a coming while the revelation’s describe the presence itself.

[Textual] — distinctive shared phrasing. () - D&C 133:43: “When thou doest terrible things, things they look not for;” - Isaiah 64:3: “When thou didst terrible things which we looked not for, thou camest down, the mountains flowed down at thy presence.”

The prophecy’s clause is in the past and in the first person plural — things we looked not for; the revelation’s is in the present and the third person — things they look not for. That shift of person runs through the whole of this movement and is the section’s most consistent alteration of its source.

[Textual] — distinctive shared phrasing. () - D&C 133:45: “For since the beginning of the world have not men heard nor perceived by the ear, neither hath any eye seen, O God, besides thee, how great things thou hast prepared for him that waiteth for thee.” - Isaiah 64:4: “For since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, beside thee, what he hath prepared for him that waiteth for him.”

Divergences: the prophecy’s “the eye” reads “any eye”; “beside thee” reads “besides thee”; “what he hath prepared” (Isaiah 64:4) reads “how great things thou hast prepared” (D&C 133:45); and the closing pronoun shifts from third person to second, from “waiteth for him” to “waiteth for thee”. A differently worded carrier of the same saying stands at 1 Corinthians 2:9 — “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him” — which introduces the saying with “as it is written” and does not say where. It is disclosed here rather than ranked; the revelation tracks the prophecy’s wording and not the letter’s.

[Textual] — distinctive shared phrasing. () - D&C 133:46: “And it shall be said: Who is this that cometh down from God in heaven with dyed garments; yea, from the regions which are not known, clothed in his glorious apparel, traveling in the greatness of his strength?” - Isaiah 63:1: “Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength?”

The revelation’s opening question is the prophecy’s, and the answer to where from is exactly where they differ: the prophecy names two places on a map, Edom and Bozrah, and the revelation replaces both with “from God in heaven” and “from the regions which are not known” (D&C 133:46). The substitution is the sharpest single alteration in the section, and this page reports it as a textual fact without reading it.

[Textual] — verbatim quotation. () - D&C 133:47: “And he shall say: I am he who spake in righteousness, mighty to save.” - Isaiah 63:1: “I that speak in righteousness, mighty to save.”

“mighty to save” stands at five distinct frozen verses in the corpus: Isaiah 63:1, 2 Nephi 31:19, Alma 7:14, Alma 34:18, and D&C 133:47. The three Book of Mormon carriers use the phrase of a Redeemer in devotional statements and share nothing else with this verse; what pairs this record with the prophecy is the whole clause, “who spake in righteousness, mighty to save” (D&C 133:47) against “I that speak in righteousness, mighty to save” (Isaiah 63:1), whose shared run “in righteousness, mighty to save” stands at these two verses alone. Divergences: the prophecy’s present tense reads past in the revelation, and the revelation supplies a frame the prophecy does not — the words are given as an answer, introduced by “And he shall say” (D&C 133:47), where the prophecy states them without an introduction.

[Textual] — distinctive shared phrasing. () - D&C 133:48: “And the Lord shall be red in his apparel, and his garments like him that treadeth in the wine-vat.” - Isaiah 63:2: “Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat?”

Divergences: the prophecy asks and the revelation states; the prophecy addresses the figure in the second person and the revelation describes him in the third; and the prophecy’s “winefat” is written “wine-vat” in the revelation. The exact string “treadeth in the wine” stands at exactly two distinct frozen verses in the corpus, these two, the hyphen and the closing syllable being the divergence.

[Textual] — distinctive shared phrasing. () - D&C 133:50: “And his voice shall be heard: I have trodden the wine-press alone, and have brought judgment upon all people; and none were with me;” - Isaiah 63:3: “I have trodden the winepress alone; and of the people there was none with me”

Five consecutive words match as printed once the hyphenation is set aside — the section prints “wine-press” (D&C 133:50) where the prophecy prints “winepress” (Isaiah 63:3) — and with the two verses’ divergent marks after “alone” also set aside the shared run is seven words, reaching through “alone” to the “and” that follows. The revelation inserts a clause the prophecy does not carry at this point — “and have brought judgment upon all people” (D&C 133:50) — between the treading and the aloneness.

[Textual] — distinctive shared phrasing. () - D&C 133:51: “And I have trampled them in my fury, and I did tread upon them in mine anger, and their blood have I sprinkled upon my garments, and stained all my raiment; for this was the day of vengeance which was in my heart.” - Isaiah 63:3: “for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment.”

The prophecy states all four actions in the future and the revelation states all four in the past — the largest single tense inversion in the section. The order of the first two is also swapped: the prophecy treads then tramples, the revelation tramples then treads. The closing clause is drawn from the prophecy’s next verse: “For the day of vengeance is in mine heart” (Isaiah 63:4).

[Textual] — distinctive shared phrasing. () - D&C 133:52: “And now the year of my redeemed is come; and they shall mention the loving kindness of their Lord, and all that he has bestowed upon them according to his goodness” - Isaiah 63:4: “For the day of vengeance is in mine heart, and the year of my redeemed is come.”

Six consecutive words match as printed; counted with the two verses’ divergent trailing marks set aside — the revelation carries on with a semicolon where the prophecy closes with a full stop — the shared run is seven words, “the year of my redeemed is come” (D&C 133:52, Isaiah 63:4). The prophecy’s verse pairs the year of the redeemed with the day of vengeance in a single sentence; the revelation separates them, giving the vengeance to the previous verse and the year of the redeemed a fresh start with “And now” (D&C 133:52). The mention of loving kindness that follows is drawn from the prophecy’s next verse, where the speaker is the prophet rather than the Lord (Isaiah 63:7) — a change of speaker the revelation does not mark.

[Textual] — verbatim quotation. () - D&C 133:53: “In all their afflictions he was afflicted. And the angel of his presence saved them; and in his love, and in his pity, he redeemed them, and bore them, and carried them all the days of old;” - Isaiah 63:9: “In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old.”

The two verses run parallel from first word to last, thirty-seven words on each side, with three divergences of wording: the number, “affliction” in the prophecy standing plural in the revelation; one conjunction the revelation adds, “saved them; and in his love” (D&C 133:53) against the prophecy’s “saved them: in his love” (Isaiah 63:9); and the verb with its pronoun, the prophecy’s “and he bare them” (Isaiah 63:9) against the revelation’s “and bore them” (D&C 133:53). The rest is pointing and case — the revelation breaks the sentence at “In all their afflictions he was afflicted. And” (D&C 133:53) where the prophecy runs on with “In all their affliction he was afflicted, and” (Isaiah 63:9). Counted as printed, with nothing set aside, the longest unbroken run is eight words, “them, and carried them all the days of” (D&C 133:53, Isaiah 63:9).

[Textual] — distinctive shared phrasing. () - D&C 133:67: “When I called again there was none of you to answer; yet my arm was not shortened at all that I could not redeem, neither my power to deliver.” - Isaiah 50:2: “when I called, was there none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver?”

The prophecy asks three questions and the revelation answers all three as statements. Two nouns change: the prophecy’s “hand” is the revelation’s “arm”, and the prophecy’s shortening is denied outright rather than queried. The preceding verse of the revelation carries the prophecy’s first question in the same way — “In that day when I came unto mine own, no man among you received me” (D&C 133:66) against “Wherefore, when I came, was there no man?” (Isaiah 50:2).

[Textual] — verbatim quotation. () - D&C 133:68: “Behold, at my rebuke I dry up the sea. I make the rivers a wilderness; their fish stink, and die for thirst.” - Isaiah 50:2: “behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stinketh, because there is no water, and dieth for thirst.”

Seven consecutive words match as printed; counted case-insensitively and with punctuation set aside — the prophecy opens the clause “behold” where the revelation has “Behold”, and the two verses point the sentence differently after “sea” and after “wilderness” — the shared run is seventeen words, “Behold, at my rebuke I dry up the sea. I make the rivers a wilderness; their fish” (D&C 133:68). Divergences: the prophecy’s verbs carry the third-person singular ending (“stinketh”, “dieth”) and the revelation’s do not, and the revelation drops the prophecy’s explanatory clause, “because there is no water” (Isaiah 50:2).

[Textual] — verbatim quotation. () - D&C 133:69: “I clothe the heavens with blackness, and make sackcloth their covering.” - Isaiah 50:3: “I clothe the heavens with blackness, and I make sackcloth their covering.”

Eleven consecutive words match; the only divergence is a dropped pronoun.

[Textual] — verbatim quotation. () - D&C 133:70: “And this shall ye have of my hand—ye shall lie down in sorrow.” - Isaiah 50:11: “This shall ye have of mine hand; ye shall lie down in sorrow.”

Thirteen consecutive words align, with three divergences: the capital, the prophecy beginning the sentence “This shall ye have” (Isaiah 50:11) where the revelation runs it on from “And” (D&C 133:70); the possessive, “mine hand” in the prophecy against “my hand” in the revelation; and the mark after it, a semicolon in the prophecy and a dash in the revelation. Counted as printed, the longest unbroken run is six words, “ye shall lie down in sorrow” (D&C 133:70, Isaiah 50:11). The prophecy attaches the sentence to those who kindle their own fire and walk in its sparks (Isaiah 50:11); the revelation attaches it to those who did not answer when called (D&C 133:71), a different antecedent for the same verdict.

The two named sources

Twice, and only twice in seventy-four verses, the section says whose words it is about to use.

[Textual] — verbatim quotation. () - D&C 133:64: “And also 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; and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch.” - Malachi 4:1: “For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch.”

Forty-seven consecutive words match, and every divergence is a mark of punctuation or of case — four in all: the comma the prophecy prints after “cometh”; the mark after “oven”, a comma in the section and a semicolon in the prophecy; the mark after “stubble”, a semicolon in the section and a colon in the prophecy; and the divine name, “saith the Lord of hosts” (D&C 133:64) against “saith the LORD of hosts” (Malachi 4:1). Counted as printed, with nothing set aside, the longest unbroken run is twelve words, “and all the proud, yea, and all that do wickedly, shall be” (D&C 133:64, Malachi 4:1). The section names the prophet in the same verse, immediately before the words. Minted asserted_by: "source" at the 2026-08-10 editorial review. The corpus carries a second rendering of the prophecy, “For behold, the day cometh that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble” (3 Nephi 25:1), and the pairing is with Malachi rather than with it because the section names Malachi by name and because the opening punctuation of the revelation matches Malachi’s, “For, behold” against “For behold”.

[Textual] — distinctive shared phrasing. () - D&C 133:63: “And upon them that hearken not to the voice of the Lord shall be fulfilled that which was written by the prophet Moses, that they should be cut off from among the people.” - 1 Nephi 22:20: “unto the fulfilling of the words of Moses, which he spake, saying: A prophet shall the Lord your God raise up unto you, like unto me… And it shall come to pass that all those who will not hear that prophet shall be cut off from among the people.”

The section names Moses and gives five of his words. The run “cut off from among the people” stands at six distinct frozen verses in the corpus: 1 Nephi 22:20, 3 Nephi 20:23, Joseph Smith—Matthew 1:55, Joseph Smith—History 1:40, D&C 1:14, and D&C 133:63. Two of those six also attribute the words to Moses (1 Nephi 22:20; Joseph Smith—Matthew 1:55) and a third attributes them to what “Moses spake” (3 Nephi 20:23). Notably, the words are not in the corpus’s frozen Deuteronomy in this form: Deuteronomy 18:19 reads “I will require it of him”, and the nearest New Testament carrier reads “shall be destroyed from among the people” (Acts 3:23). The frozen books of Moses do carry the cut-off penalty formula itself — nine verses across Exodus 31:14, Leviticus, and Numbers, always as “cut off from among his people” or “their people” — but never fused with the Deuteronomy 18 prophet-prophecy; the assembled sentence the section attributes to Moses stands only in the later carriers. A textual fact this page reports and does not resolve. Ruled at the 2026-08-10 editorial review: stays asserted_by: wiki — the register does not assert the source’s attribution of the assembled sentence.

The other borrowed language

[Textual] — distinctive shared phrasing. () - D&C 133:2: “The Lord who shall suddenly come to his temple; the Lord who shall come down upon the world with a curse to judgment” - Malachi 3:1: “and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in”

“suddenly come to his temple” stands at exactly three distinct frozen verses in the corpus: Malachi 3:1, 3 Nephi 24:1, and D&C 133:2. The prophecy pairs the coming with a messenger and a covenant; the revelation pairs it with a curse and a judgment. The section names Malachi eighteen verses later (D&C 133:64) but not here, so this record is the wiki’s.

[Textual] — verbatim quotation. () - D&C 133:17: “the Lord God hath sent forth the angel crying through the midst of heaven, saying: Prepare ye the way of the Lord, and make his paths straight, for the hour of his coming is nigh—” - Matthew 3:3: “The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.”

Eleven words match with one interposed conjunction — the revelation reads “Prepare ye the way of the Lord, and make his paths straight” (D&C 133:17), the Gospel “Prepare ye the way of the Lord, make his paths straight.” (Matthew 3:3). Counted as printed, the longest unbroken run is seven words, “Prepare ye the way of the Lord” (D&C 133:17, Matthew 3:3). As on The Kingdom Rolls Forth, the pairing is with the Gospel and not with Isaiah 40:3, because “make his paths straight” (Matthew 3:3) stands at seven distinct frozen verses and none of them is in Isaiah, whose verse reads “make straight in the desert a highway for our God”. The revelation moves the crier from a wilderness to the midst of heaven and makes him an angel.

[Textual] — distinctive shared phrasing. () - D&C 133:21: “And he shall utter his voice out of Zion, and he shall speak from Jerusalem, and his voice shall be heard among all people;” - Joel 3:16: “The LORD also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake”

Both attach the same two place-names to one utterance, and the revelation redistributes them: in the prophecy the roaring is out of Zion and the uttering from Jerusalem, and in the revelation the uttering is out of Zion and the speaking from Jerusalem. “utter his voice” stands at eight distinct frozen verses in the corpus: Amos 1:2, Jeremiah 25:30, Joel 2:11, Joel 3:16, D&C 43:18, D&C 43:23, D&C 45:49, and D&C 133:21.

[Textual] — distinctive shared phrasing. () - D&C 133:29: “And in the barren deserts there shall come forth pools of living water; and the parched ground shall no longer be a thirsty land.” - Isaiah 35:7: “And the parched ground shall become a pool, and the thirsty land springs of water”

Both nouns are the prophecy’s, in the prophecy’s order. The grammar inverts: the prophecy turns the ground into a pool and the land into springs, and the revelation puts the pools elsewhere — in the barren deserts — and says of the parched ground only that it will no longer be what it was. The prophecy’s promise is positive throughout; the revelation’s is a negation.

[Textual] — distinctive shared phrasing. () - D&C 133:13: “And let them who be of Judah flee unto Jerusalem, unto the mountains of the Lord’s house.” - Isaiah 2:2: “that the mountain of the LORD’S house shall be established in the top of the mountains, and shall be exalted above the hills”

One letter is the whole divergence, and it changes the number of the noun. “mountain of the Lord’s house” stands at exactly two distinct frozen verses in the corpus, Isaiah 2:2 and its rendering in the record at 2 Nephi 12:2; “mountains of the Lord’s house”, plural, stands at exactly one, D&C 133:13. The prophecy’s mountain is established in the top of the mountains; the revelation’s is a destination people flee to. Reported as a textual fact and not scored.

[Textual] — distinctive shared phrasing. () - D&C 133:59: “And by the weak things of the earth the Lord shall thresh the nations by the power of his Spirit.” - D&C 35:13: “Wherefore, I call upon the weak things of the world, those who are unlearned and despised, to thresh the nations by the power of my Spirit;”

An intra-collection record; the pairing puts the higher section first. “thresh the nations” stands at exactly two distinct frozen verses in the corpus, these two. Divergences: the earlier section’s weak things are of the world and this one’s of the earth; and the earlier speaks in the first person (“my Spirit”) where this one speaks of the Lord in the third (“his Spirit”). The earlier section’s record with 1 Corinthians 1:27 is hosted on Servants Named in the Calls; the same letter’s weak-things clause is registered against D&C 1:19 on The Voice of Warning.

[Textual] — distinctive shared phrasing. () - D&C 133:58: “in the day when the weak shall confound the wise, and the little one become a strong nation, and two shall put their tens of thousands to flight.” - Deuteronomy 32:30: “How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them”

The revelation multiplies the number: “put ten thousand to flight” stands at exactly two distinct frozen verses in the corpus, Deuteronomy 32:30 and Leviticus 26:8, while “tens of thousands to flight” stands at exactly one, D&C 133:58. The song poses its figure as a rhetorical question about defeat; the revelation states it as a promise about the weak.

[Textual] — distinctive shared phrasing. () - D&C 133:73: “These shall go away into outer darkness, where there is weeping, and wailing, and gnashing of teeth.” - Alma 40:13: “and these shall be cast out into outer darkness; there shall be weeping, and wailing, and gnashing of teeth”

“weeping, and wailing, and gnashing of teeth” stands at four distinct frozen verses in the corpus: Moses 1:22, Alma 40:13, D&C 101:91, and D&C 133:73. The pairing is with the record’s sermon because it is the only carrier that joins the phrase to outer darkness in the same clause, which the revelation also does. The sermon assigns the state to spirits between death and resurrection; the revelation assigns it to those who did not receive the servants sent to them (D&C 133:71).

Significance

This section is the most quotation-dense in the cluster, and the interesting question about it is not which passages it uses but what it consistently does to them, because the pattern is uniform enough to state.

Three alterations recur. Tense inverts: the prophecy’s future treading becomes a past treading (Isaiah 63:3; D&C 133:51), and the prophecy’s past making-bare becomes a future one (Isaiah 52:10; D&C 133:3) — in opposite directions, so the alteration is not a single mechanical shift. Questions become statements: three consecutive questions in one prophecy stand as three flat assertions in the revelation (Isaiah 50:2; D&C 133:66–68), and a question about red apparel becomes a description of it (Isaiah 63:2; D&C 133:48). Places on a map are replaced with places that are not on one: Edom and Bozrah become “from God in heaven” and “from the regions which are not known” (Isaiah 63:1; D&C 133:46); “from thence” and “the midst of her” become Babylon and then “spiritual Babylon” (Isaiah 52:11; D&C 133:5, 133:14).

Those are three descriptions of what the two texts show side by side, and each is checkable at the references given. What they indicate about the origin of the correspondence is an external question and is out of scope in both directions. The section itself comments on its sources exactly twice — naming Moses and Malachi (D&C 133:63; D&C 133:64) — and says nothing at all about the four chapters of Isaiah it works through at greater length than either.

Key references

D&C 133:1–15 — the summons out of Babylon, in Isaiah 52’s words
D&C 133:16–39 — the crying angel, the Lamb on the mount, the everlasting gospel
D&C 133:40–53 — the rent heavens and the red apparel: Isaiah 64 and Isaiah 63
D&C 133:54–64 — the line of prophets; the two named sources
D&C 133:65–74 — the answer of the Lord, in Isaiah 50’s words
Isaiah 50, Isaiah 52, Isaiah 63, Isaiah 64 — the four chapters the section works through
Revelation 14, Malachi 3, Malachi 4, Matthew 25 — its other sustained sources

The Signs of the Coming · The Voice of Warning · The Gathering to Zion · The Kingdom Rolls Forth · Isaiah · New Jerusalem · The Missionary Charge · Index · Connections

Sources

Doctrine and Covenants section 133 (verse text only; headnotes excluded). Cross-references quoted from Isaiah 2, Isaiah 35, Isaiah 50, Isaiah 52, Isaiah 63, Isaiah 64, Joel 3, Malachi 3, Malachi 4, Deuteronomy 32, Matthew 3, Matthew 25, Revelation 14, Alma 40, 1 Nephi 22, D&C 35, and D&C 88. 3 Nephi 24 / 25, 1 Corinthians 2, Deuteronomy 18, Acts 3, Isaiah 40, Leviticus 26, Jeremiah 25, Joel 2, Amos 1, Moses 1, 2 Nephi 12, Mosiah 12 / 15, 3 Nephi 16 / 20, Joseph Smith—Matthew 1, Joseph Smith—History 1, and D&C 1 / 43 / 45 / 101 are cited inside disclosures and censuses rather than registered as connections of this page.

Every quote is verbatim from the frozen source text, cited to its exact reference and checked character-for-character; no quote crosses a verse boundary. Thirty-six connection records are registered here, all [textual]; the passage the section attributes to Malachi was minted asserted_by: "source" at the 2026-08-10 editorial review, while the sentence it attributes to Moses stays asserted_by: wiki — the frozen books of Moses carry the cut-off penalty formula nine times but never fused with the Deuteronomy 18 prophet-prophecy, which is the assembled sentence the section attributes to him — and the rest carry asserted_by: wiki. Distribution figures are counts of distinct frozen verses in the corpus, derived by search at the time of writing.