The Redemption of Zion

What the revelations say after the gathering fails. This is the corpus’s most sustained treatment of a promise that did not arrive on schedule, and the striking thing about it is that the text neither withdraws the promise nor blames the opposition: it assigns the cause to the people themselves, defers the timetable, redefines the word Zion in the middle of the material, and then tells them to go to court.

What this page maps. Modern revelation, reported as the text gives it. The afflictions these sections respond to are described only as the verses describe them; no date, place, occasion, or historical event is supplied from outside this wiki’s source text, and section headnotes are not part of it. Whether the events the verses presuppose can be reconstructed from outside sources is an external, real-world question outside this wiki’s scope.

Account

The cause assigned inward

The opening move is the one a reader is least likely to expect: the affliction is stated as permitted and its cause located in the afflicted. “I, the Lord, have suffered the affliction to come upon them, wherewith they have been afflicted, in consequence of their transgressions” (D&C 101:2); and the transgressions are itemised without euphemism: “there were jarrings, and contentions, and envyings, and strifes, and lustful and covetous desires among them; therefore by these things they polluted their inheritances” (D&C 101:6). A second section repeats the assignment and adds the specific failure — “they have not learned to be obedient to the things which I required at their hands… and do not impart of their substance, as becometh saints, to the poor and afflicted among them” (D&C 105:3); “And are not united according to the union required by the law of the celestial kingdom” (D&C 105:4); “And Zion cannot be built up unless it is by the principles of the law of the celestial kingdom; otherwise I cannot receive her unto myself.” (D&C 105:5). “the law of the celestial kingdom” stands at exactly two distinct frozen verses in the corpus, both of them these.

The assignment is bounded twice, though, and both bounds are stated in the text rather than inferred. It is corporate, not individual: “were it not for the transgressions of my people, speaking concerning the church and not individuals, they might have been redeemed even now” (D&C 105:2). And it is not universal within the corporate body: “here is wisdom concerning the children of Zion, even many, but not all; they were found transgressors, therefore they must needs be chastened—” (D&C 101:41); “I speak not concerning those who are appointed to lead my people, who are the first elders of my church, for they are not all under this condemnation” (D&C 105:7).

Against that, the same passage refuses to let the assignment become abandonment: “Yet I will own them, and they shall be mine in that day when I shall come to make up my jewels.” (D&C 101:3); “notwithstanding their sins, my bowels are filled with compassion towards them. I will not utterly cast them off; and in the day of wrath I will remember mercy.” (D&C 101:9). The chastening is then given a precedent by name: “they must needs be chastened and tried, even as Abraham, who was commanded to offer up his only son” (D&C 101:4) — the connection is the revelation’s own naming of a patriarch, and the wiki does not mint a record on a person’s name alone, so none is minted here.

[Textual] — verbatim / near-verbatim quotation. () The consolation is quoted whole from a psalm: - D&C 101:16: “Therefore, let your hearts be comforted concerning Zion; for all flesh is in mine hands; be still and know that I am God.” - Psalms 46:10: “Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth.”

The seven words are identical; the only divergence inside them is the psalm’s comma after “still”. Divergences outside them: the psalm continues with two exaltation clauses which the revelation has no counterpart for, and the revelation prefixes a clause the psalm lacks — “let your hearts be comforted concerning Zion; for all flesh is in mine hands” (D&C 101:16) — which is what applies the psalm to the matter at hand. “be still and know that I am God” stands at exactly two distinct frozen verses in the corpus — these two.

Zion redefined, mid-material

The most consequential sentence in these sections is a definition, and it arrives without preamble in a verse otherwise about rejoicing: “Therefore, verily, thus saith the Lord, let Zion rejoice, for this is Zion—the pure in heart; therefore, let Zion rejoice, while all the wicked shall mourn.” (D&C 97:21). Five verses earlier the same phrase had been used of a building’s visitors rather than of Zion.

[Textual] — distinctive shared phrasing. () - D&C 97:16: “Yea, and my presence shall be there, for I will come into it, and all the pure in heart that shall come into it shall see God.” - 3 Nephi 12:8: “And blessed are all the pure in heart, for they shall see God.”

Divergences reported: the beatitude is unconditional as to place, the revelation conditions the seeing on entering a particular house — “that shall come into it” (D&C 97:16) — and the preceding verse states the condition on the house itself, “inasmuch as my people build a house unto me in the name of the Lord, and do not suffer any unclean thing to come into it, that it be not defiled, my glory shall rest upon it” (D&C 97:15); the negative form follows at D&C 97:17, “But if it be defiled I will not come into it, and my glory shall not be there; for I will not come into unholy temples.” “pure in heart” stands at thirteen distinct frozen verses in the corpus, of which seven are in the Doctrine and Covenants — D&C 56:18, 97:16, 97:21, 101:18, 122:2, 123:11, and 124:54; the beatitude’s own form stands at 3 Nephi 12:8 and Matthew 5:8 — “Blessed are the pure in heart: for they shall see God” (Matthew 5:8) — the latter disclosed, not paired, the record’s wording being the nearer of the two.

That the definition matters is visible in what it does to the surrounding sentences: the same section can say “if Zion do these things she shall prosper” (D&C 97:18) and “Zion shall escape if she observe to do all things whatsoever I have commanded her” (D&C 97:25) — statements about a people’s conduct — while the sections next to it say “Zion shall not be moved out of her place, notwithstanding her children are scattered” (D&C 101:17), which is a statement about a place. The wiki reports both usages and does not harmonise them; what “this is Zion—the pure in heart” (D&C 97:21) does to the locative usage elsewhere is an interpretive question, and the interpretive callout below is where it is weighed.

The parable of the nobleman

The longest single passage in this material is a parable told to explain a defeat, and it is told at length: a nobleman plants twelve olive trees on choice land and orders defences — “And set watchmen round about them, and build a tower, that one may overlook the land round about, to be a watchman upon the tower, that mine olive trees may not be broken down when the enemy shall come to spoil and take upon themselves the fruit of my vineyard.” (D&C 101:45). The servants begin the work and then stop to argue with it: “And while they were yet laying the foundation thereof, they began to say among themselves: And what need hath my lord of this tower?” (D&C 101:47); “And consulted for a long time, saying among themselves: What need hath my lord of this tower, seeing this is a time of peace?” (D&C 101:48); “Might not this money be given to the exchangers? For there is no need of these things.” (D&C 101:49). The result is stated in one verse of consequences: “And while they were at variance one with another they became very slothful, and they hearkened not unto the commandments of their lord.” (D&C 101:50); “And the enemy came by night, and broke down the hedge; and the servants of the nobleman arose and were affrighted, and fled; and the enemy destroyed their works, and broke down the olive trees.” (D&C 101:51).

The lord’s rebuke is a single sentence that recites the original order back as a list of what was and was not done: “Ought ye not to have done even as I commanded you, and—after ye had planted the vineyard, and built the hedge round about, and set watchmen upon the walls thereof—built the tower also, and set a watchman upon the tower, and watched for my vineyard, and not have fallen asleep, lest the enemy should come upon you?” (D&C 101:53); and the counterfactual is stated plainly: “the watchman upon the tower would have seen the enemy while he was yet afar off; and then ye could have made ready and kept the enemy from breaking down the hedge thereof, and saved my vineyard from the hands of the destroyer” (D&C 101:54).

⚖️ Interpretation — weigh this. () The parable’s furniture may be drawn from an older vineyard song and an older vineyard parable rather than assembled fresh. The evidence is that the same four items appear together: the revelation has the servants “planted the olive trees, and built a hedge round about, and set watchmen, and began to build a tower” (D&C 101:46); the song has “he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it” (Isaiah 5:2); and the parable has a householder “which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen” (Matthew 21:33). Against reading them as one thing: the shared run is three words (“built a tower”), which the corpus carries at five distinct frozen verses in the corpus — Isaiah 5:2, 2 Nephi 15:2, Matthew 21:33, Mark 12:1, and Mosiah 11:12, the last of these an unrelated watchtower — and the three passages do quite different work: the song’s vineyard yields wild grapes and is abandoned by its owner, the parable’s tenants murder the owner’s son, and the revelation’s servants merely argue the tower is unnecessary and fall asleep. The revelation also adds an item none of the others has, the twelve olive trees (D&C 101:44). That the imagery is shared stock is textual; that the revelation is reworking either specific passage is an interpretive reading, offered to weigh, not asserted.

The parable’s servant is then identified by name in the next section — “my servant Joseph Smith, Jun., is the man to whom I likened the servant to whom the Lord of the vineyard spake in the parable which I have given unto you” (D&C 103:21) — and the muster the parable’s lord ordered is repeated as an instruction in the text’s own voice: “take all the strength of mine house, which are my warriors, my young men, and they that are of middle age also among all my servants” (D&C 101:55); “I have commanded my servant Joseph Smith, Jun., to say unto the strength of my house, even my warriors, my young men, and middle-aged, to gather together for the redemption of my people, and throw down the towers of mine enemies, and scatter their watchmen” (D&C 105:16). The phrase “my warriors, my young men” stands at exactly two distinct frozen verses in the corpus, and they are these two.

The reward promised the obedient servant carries a phrase this corpus uses of stewards generally: “this shall be my seal and blessing upon you—a faithful and wise steward in the midst of mine house, a ruler in my kingdom” (D&C 101:61) — the phrase’s other carriers are on Consecration and Stewardship.

The muster called off

What happens next is the material’s sharpest turn, and it is stated flatly: “But the strength of mine house have not hearkened unto my words.” (D&C 105:17). The consequence is a deferral with a reason and a substitute attached: “in consequence of the transgressions of my people, it is expedient in me that mine elders should wait for a little season for the redemption of Zion—” (D&C 105:9); “That they themselves may be prepared, and that my people may be taught more perfectly, and have experience, and know more perfectly concerning their duty, and the things which I require at their hands” (D&C 105:10); “And this cannot be brought to pass until mine elders are endowed with power from on high.” (D&C 105:11). “endowed with power from on high” stands at exactly three distinct frozen verses in the corpus: this one and D&C 38:32 and 38:38, the two earlier ones treated on The Gathering to Zion.

The relief of the fighting obligation is stated as something already promised: “I do not require at their hands to fight the battles of Zion; for, as I said in a former commandment, even so will I fulfil—I will fight your battles.” (D&C 105:14). And those who came are told the coming itself was the point: “I have heard their prayers, and will accept their offering; and it is expedient in me that they should be brought thus far for a trial of their faith.” (D&C 105:19).

The instruction that replaces the muster is a set of restraints on speech and manner: “let all my people who dwell in the regions round about be very faithful, and prayerful, and humble before me, and reveal not the things which I have revealed unto them, until it is wisdom in me that they should be revealed” (D&C 105:23); “Talk not of judgments, neither boast of faith nor of mighty works, but carefully gather together, as much in one region as can be, consistently with the feelings of the people” (D&C 105:24). The section then ends in a register the muster verses give no hint of: “sue for peace, not only to the people that have smitten you, but also to all people” (D&C 105:38); “And lift up an ensign of peace, and make a proclamation of peace unto the ends of the earth” (D&C 105:39); “And make proposals for peace unto those who have smitten you, according to the voice of the Spirit which is in you, and all things shall work together for your good.” (D&C 105:40). “an ensign of peace” stands at exactly one distinct frozen verse in the corpus.

[Textual] — distinctive shared phrasing. () The army that is to be sanctified rather than sent is described in a borrowed simile with its two halves exchanged: - D&C 105:31: “But first let my army become very great, and let it be sanctified before me, that it may become fair as the sun, and clear as the moon, and that her banners may be terrible unto all nations;” - Song of Solomon 6:10: “Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?”

Divergences reported: the two luminaries are swapped — “fair as the sun, and clear as the moon” (D&C 105:31) against “fair as the moon, clear as the sun” (Song of Solomon 6:10) — and the simile’s ground is inverted: in the song a woman is like an army with banners, in the revelation an actual army’s banners are what is to be terrible. The swap is not unique to this verse: D&C 5:14 carries “clear as the moon, and fair as the sun, and terrible as an army with banners” (D&C 5:14) — swapped the same way, with the song’s closing clause intact — and D&C 109:73 carries “fair as the moon, clear as the sun, and terrible as an army with banners” (D&C 109:73), which matches the song exactly; both are disclosed, not paired, and D&C 109:73 belongs to a later cluster. “terrible as an army with banners” stands at four distinct frozen verses in the corpus: Song of Solomon 6:4, Song of Solomon 6:10, D&C 5:14, and D&C 109:73 — not this verse, which recasts the clause rather than reproducing it.

Go to court, and keep going

Instead of the muster the material prescribes a legal remedy, and it prescribes it through a parable it quotes at length. The instruction comes first: “those who have been scattered by their enemies, it is my will that they should continue to importune for redress, and redemption, by the hands of those who are placed as rulers and are in authority over you—” (D&C 101:76); “According to the laws and constitution of the people, which I have suffered to be established, and should be maintained for the rights and protection of all flesh, according to just and holy principles” (D&C 101:77). Two verses then state the ground of that constitutional claim in terms of agency and its consequence for bondage: “That every man may act in doctrine and principle pertaining to futurity, according to the moral agency which I have given unto him, that every man may be accountable for his own sins in the day of judgment.” (D&C 101:78); “Therefore, it is not right that any man should be in bondage one to another.” (D&C 101:79); “And for this purpose have I established the Constitution of this land, by the hands of wise men whom I raised up unto this very purpose, and redeemed the land by the shedding of blood.” (D&C 101:80).

The obligation to civil law is stated elsewhere in the cluster as a matter of course, in a phrase with an older carrier.

[Textual] — distinctive shared phrasing. () - D&C 58:22: “Wherefore, be subject to the powers that be, until he reigns whose right it is to reign, and subdues all enemies under his feet.” - Romans 13:1: “Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God.”

Divergences reported: the epistle states the subjection as unconditional and grounds it in the powers’ origin — “there is no power but of God” (Romans 13:1) — where the revelation puts an expiry on it, “until he reigns whose right it is to reign, and subdues all enemies under his feet” (D&C 58:22), a clause with no counterpart in the epistle’s verse. “the powers that be” stands at exactly two distinct frozen verses in the corpus — these two — and “whose right it is to reign” at exactly one. The neighbouring verse states the same duty from the other side: “Let no man break the laws of the land, for he that keepeth the laws of God hath no need to break the laws of the land.” (D&C 58:21).

Then the parable. The revelation names it, quotes it, and applies it, in that order — and the quotation is the closest thing in this cluster to a block reproduction of an older text.

[Textual] — verbatim / near-verbatim quotation. () - D&C 101:82: “There was in a city a judge which feared not God, neither regarded man.” - Luke 18:2: “Saying, There was in a city a judge, which feared not God, neither regarded man:”

The fourteen words are identical; the sole divergence inside them is the comma after “judge” in the parable, which the revelation omits. Counted as printed, with that comma left standing, the longest unbroken run is six words, “There was in a city a” (D&C 101:82, Luke 18:2). The reproduction continues in the next verse — “And there was a widow in that city, and she came unto him, saying: Avenge me of mine adversary.” (D&C 101:83) against “And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary.” (Luke 18:3), differing in two marks of punctuation and nothing else. “avenge me of mine adversary” (D&C 101:83, Luke 18:3) stands at exactly two distinct frozen verses in the corpus — those two — and “which feared not God, neither regarded man” (D&C 101:82, Luke 18:2) at exactly two, the pair registered here.

[Textual] — verbatim / near-verbatim quotation. () The verse between them, registered as its own pair: - D&C 101:83: “And there was a widow in that city, and she came unto him, saying: Avenge me of mine adversary.” - Luke 18:3: “And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary.”

The only divergences are punctuation: a comma for the semicolon after “city”, and a colon for the comma after “saying” (D&C 101:83, Luke 18:3).

[Textual] — verbatim / near-verbatim quotation. () - D&C 101:84: “And he would not for a while, but afterward he said within himself: Though I fear not God, nor regard man, yet because this widow troubleth me I will avenge her, lest by her continual coming she weary me.” - Luke 18:5: “Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me.”

Divergences reported: the revelation compresses two of the parable’s verses into one, carrying the narrative frame of Luke 18:4 — “And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man” (Luke 18:4) — into the same verse as the judge’s speech, where the parable splits them across Luke 18:4 and Luke 18:5. Inside the shared run the only divergence is the comma after “troubleth me”. “lest by her continual coming she weary me” stands at exactly two distinct frozen verses in the corpus — these two.

[Textual] — distinctive shared phrasing. () The revelation names the parable and states its moral in the same breath the parable’s own narrator does: - D&C 101:81: “Now, unto what shall I liken the children of Zion? I will liken them unto the parable of the woman and the unjust judge, for men ought always to pray and not to faint, which saith—” - Luke 18:1: “And he spake a parable unto them to this end, that men ought always to pray, and not to faint;”

Divergences reported: the parable’s verse states the moral as the narrator’s account of why the parable was told; the revelation states it as a reason inside its own application, and adds the application the parable’s verse lacks — the likening of “the children of Zion” (D&C 101:81) to the woman. Inside the shared run the only divergence is the comma before “and not to faint”. Because the revelation names its source — “the parable of the woman and the unjust judge” (D&C 101:81) — the record was minted asserted_by: "source" at the 2026-08-10 editorial review, under its named-parable ruling. “men ought always to pray and not to faint” stands at exactly two distinct frozen verses in the corpus, and “the unjust judge” at two — D&C 101:81 and Luke 18:6.

The application is then made into a procedure with four rungs and a stated end if all four fail: “Let them importune at the feet of the judge;” (D&C 101:86); “And if he heed them not, let them importune at the feet of the governor;” (D&C 101:87); “And if the governor heed them not, let them importune at the feet of the president;” (D&C 101:88); “And if the president heed them not, then will the Lord arise and come forth out of his hiding place, and in his fury vex the nation” (D&C 101:89). The purpose of the whole exercise is then stated, and it is not the redress: “What I have said unto you must needs be, that all men may be left without excuse” (D&C 101:93); “That wise men and rulers may hear and know that which they have never considered” (D&C 101:94). And the passage closes by praying for the officials it has just threatened: “Pray ye, therefore, that their ears may be opened unto your cries, that I may be merciful unto them, that these things may not come upon them.” (D&C 101:92).

[Textual] — distinctive shared phrasing. () The work the vexing is for is named in a prophet’s paired phrase: - D&C 101:95: “That I may proceed to bring to pass my act, my strange act, and perform my work, my strange work, that men may discern between the righteous and the wicked, saith your God.” - Isaiah 28:21: “For the LORD shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act.”

Divergences reported: person, third to first (“his work… his act”, Isaiah 28:21, against “my work… my act”, D&C 101:95); order, the prophecy putting the work before the act and the revelation the act before the work; and the purpose clause “that men may discern between the righteous and the wicked” (D&C 101:95), which the prophecy has no counterpart for — the prophecy instead supplies the two place-names the wrath is compared to. “my strange work” stands at exactly one distinct frozen verse in the corpus, and “strange work” at exactly two — these two. “strange act” stands at three: these two and D&C 95:4, disclosed, not paired.

What the redeemed are told they are, and what they may cease to be

[Textual] — distinctive shared phrasing. () - D&C 101:40: “They are called to be the savor of men; therefore, if that salt of the earth lose its savor, behold, it is thenceforth good for nothing only to be cast out and trodden under the feet of men.” - 3 Nephi 12:13: “Verily, verily, I say unto you, I give unto you to be the salt of the earth; but if the salt shall lose its savor wherewith shall the earth be salted? The salt shall be thenceforth good for nothing, but to be cast out and to be trodden under foot of men.”

Divergences reported: the record’s verse asks a question the revelation drops — “wherewith shall the earth be salted?” (3 Nephi 12:13); “only” (D&C 101:40) stands where the record has “but”; and the closing phrase differs by one preposition and an article, “trodden under the feet of men” (D&C 101:40) against “trodden under foot of men” (3 Nephi 12:13). “trodden under the feet of men” stands at exactly one distinct frozen verse in the corpus; “trodden under foot of men” at four — 3 Nephi 12:13, Matthew 5:13, Alma 34:29, and D&C 103:10. “salt of the earth” stands at four: these two, Matthew 5:13, and D&C 101:39. The revelation supplies a condition for the title the record does not: it attaches to men “called unto mine everlasting gospel, and covenant with an everlasting covenant” (D&C 101:39).

[Textual] — distinctive shared phrasing. () A second section states the same figure in a form nearer a different verse of the record: - D&C 103:10: “And inasmuch as they are not the saviors of men, they are as salt that has lost its savor, and is thenceforth good for nothing but to be cast out and trodden under foot of men.” - 3 Nephi 16:15: “…and they shall be as salt that hath lost its savor, which is thenceforth good for nothing but to be cast out, and to be trodden under foot of my people, O house of Israel.”

The run “as salt that … lost its savor” stands at exactly two distinct frozen verses in the corpus — these two — and this pairing is registered on that phrase rather than on the commoner salt-of-the-earth wording. Divergences reported: tense, “has lost” (D&C 103:10) against “hath lost” (3 Nephi 16:15); who does the treading, “of men” (D&C 103:10) against “of my people, O house of Israel” (3 Nephi 16:15); and the condition attached — the record’s is a people’s refusal to hearken, the revelation’s is a failure to be what the previous verse calls them, “they were set to be a light unto the world, and to be the saviors of men” (D&C 103:9).

[Textual] — distinctive shared phrasing. () The chastening’s image is a proverb the record and the gospels both carry, and the revelation’s wording splits the difference between them: - D&C 97:7: “The ax is laid at the root of the trees; and every tree that bringeth not forth good fruit shall be hewn down and cast into the fire. I, the Lord, have spoken it.” - Alma 5:52: ”…Behold, the ax is laid at the root of the tree; therefore every tree that bringeth not forth good fruit shall be hewn down and cast into the fire, yea, a fire which cannot be consumed, even an unquenchable fire.”

Divergences reported: number — “the root of the trees” (D&C 97:7) against “the root of the tree” (Alma 5:52); the record’s verse continues into “a fire which cannot be consumed, even an unquenchable fire” (Alma 5:52), which the revelation has no counterpart for, closing instead on “I, the Lord, have spoken it” (D&C 97:7). The gospels carry the proverb with the plural the revelation uses and a different verb of laying — “the axe is laid unto the root of the trees” (Matthew 3:10); the same at Luke 3:9 — and both are disclosed, not paired, because the record’s “laid at the root” matches the revelation where the gospels’ “laid unto the root” does not. “the ax is laid at the root of the trees” stands at exactly one distinct frozen verse in the corpus; “hewn down and cast into the fire” stands at eighteen.

The day the redemption is for

The middle of the long section leaves the legal remedy and describes the state the whole programme aims at, in a run of short verses: “in that day the enmity of man, and the enmity of beasts, yea, the enmity of all flesh, shall cease from before my face” (D&C 101:26); “And there shall be no sorrow because there is no death.” (D&C 101:29); “In that day an infant shall not die until he is old; and his life shall be as the age of a tree” (D&C 101:30) — “his life shall be as the age of a tree” stands at exactly one distinct frozen verse in the corpus.

[Textual] — distinctive shared phrasing. () - D&C 101:31: “And when he dies he shall not sleep, that is to say in the earth, but shall be changed in the twinkling of an eye, and shall be caught up, and his rest shall be glorious.” - 3 Nephi 28:8: “And ye shall never endure the pains of death; but when I shall come in my glory ye shall be changed in the twinkling of an eye from mortality to immortality; and then shall ye be blessed in the kingdom of my Father.”

“changed in the twinkling of an eye” stands at four distinct frozen verses in the corpus: these two, D&C 43:32, and D&C 63:51. The phrase’s source verse in the epistles states it without the participle — “In a moment, in the twinkling of an eye, at the last trump” (1 Corinthians 15:52) — and is disclosed, not paired. Divergences reported: the record’s promise is made to named men who will not die at all, the revelation’s is made about a man who does die, “when he dies he shall not sleep” (D&C 101:31); and the record supplies the terminus of the change, “from mortality to immortality” (3 Nephi 28:8), which the revelation has no counterpart for.

[Textual] — distinctive shared phrasing. () - D&C 101:25: “And also that of element shall melt with fervent heat; and all things shall become new, that my knowledge and glory may dwell upon all the earth.” - 2 Peter 3:10: “…the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.”

Divergences reported: number and construction — “that of element shall melt” (D&C 101:25) against “the elements shall melt” (2 Peter 3:10); and outcome, the epistle ending in burning up and the revelation in renewal, “all things shall become new, that my knowledge and glory may dwell upon all the earth” (D&C 101:25). “melt with fervent heat” stands at five distinct frozen verses in the corpus: these two, 2 Peter 3:12, 3 Nephi 26:3, and Mormon 9:2, the last two pairing it with the earth rolled together as a scroll — disclosed, not paired.

The other side of that day is stated in the same section, in the standard vocabulary for it.

[Textual] — distinctive shared phrasing. () - D&C 101:91: “Even in 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, and this because of their own iniquity, being led captive by the will of the devil.”

Divergences reported: the record’s verse supplies the cause, “because of their own iniquity, being led captive by the will of the devil” (Alma 40:13), where the revelation names the persons consigned in the verse before it — “those wicked, unfaithful, and unjust stewards” who receive “their portion among hypocrites, and unbelievers” (D&C 101:90). “weeping and wailing and gnashing of teeth” stands at four distinct frozen verses in the corpus: these two, D&C 133:73 — which reads almost identically to the verse paired here — and Moses 1:22, where the words describe Satan’s own crying. The bare “gnashing of teeth” stands at sixteen.

[Textual] — distinctive shared phrasing. () - D&C 101:42: “He that exalteth himself shall be abased, and he that abaseth himself shall be exalted.” - Luke 14:11: “For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.”

Divergences reported: one verb — the revelation reads “he that abaseth himself” (D&C 101:42) where the gospels read “he that humbleth himself” (Luke 14:11), which makes the revelation’s version a strict inversion on a single root rather than a pairing of two. The saying stands at Luke 14:11, Luke 18:14, and Matthew 23:12 in the gospels, all three with “humbleth”; the two Luke verses are the nearer in wording, and Luke 14:11 is paired as the first of them in the corpus’s order. “abased” stands at six distinct frozen verses in the corpus.

[Textual] — paraphrase / allusion. () The gathering’s end is stated by naming a parable and then using its two images: - D&C 101:66: “While the tares shall be bound in bundles, and their bands made strong, that they may be burned with unquenchable fire.” - Matthew 13:30: “Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.”

Registered as allusion: the images are shared, the wording around them is not. Divergences reported: the parable’s binding is an instruction to reapers, the revelation’s is a stated future; the revelation adds “their bands made strong” (D&C 101:66) and “unquenchable fire” (D&C 101:66), neither of which the parable’s verse has, and the preceding verse gives the wheat a destination the parable’s barn does not — “that the wheat may be secured in the garners to possess eternal life, and be crowned with celestial glory” (D&C 101:65). Because that preceding verse names its source — “according to the parable of the wheat and the tares” (D&C 101:65) — the record was minted asserted_by: "source" at the 2026-08-11 editorial review, under the named-parable ruling, the citation carrying from the preceding verse. “bound in bundles” stands at three distinct frozen verses in the corpus: D&C 86:7, D&C 88:94, and this verse; “wheat and the tares” at two, D&C 86:7 and D&C 101:65.

An older deliverance held up, and one clause revised

The second section states the coming redemption as a repetition of an older one, with a leader likened to an older leader: “the redemption of Zion must needs come by power” (D&C 103:15); “Therefore, I will raise up unto my people a man, who shall lead them like as Moses led the children of Israel.” (D&C 103:16); “For ye are the children of Israel, and of the seed of Abraham, and ye must needs be led out of bondage by power, and with a stretched-out arm.” (D&C 103:17). “with a stretched out arm” stands at six distinct frozen verses in the corpus, five of them Old Testament deliverance verses — Exodus 6:6, Jeremiah 32:21, Ezekiel 20:33, Ezekiel 20:34, and Psalms 136:12 — and the sixth this one.

The likeness is then stated as deliberately unlike at one point, and the revision is the passage’s most pointed sentence.

[Textual] — paraphrase / allusion. () - D&C 103:19: “Therefore, let not your hearts faint, for I say not unto you as I said unto your fathers: Mine angel shall go up before you, but not my presence.” - Exodus 33:2: “And I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite:”

Registered as allusion: the revelation is reporting the sense of what was said to the fathers, not reproducing its words, and the second half of what it reports — “but not my presence” (D&C 103:19) — corresponds to the following verse of the older account, “for I will not go up in the midst of thee; for thou art a stiffnecked people” (Exodus 33:3), which supplies the reason the revelation omits. The revision follows immediately: “But I say unto you: Mine angels shall go up before you, and also my presence, and in time ye shall possess the goodly land.” (D&C 103:20) — angel to angels, and the presence restored. “mine angel shall go up before you” stands at exactly one distinct frozen verse in the corpus, and “the goodly land” at two, this verse’s neighbour D&C 103:20 and D&C 99:7.

[Textual] — distinctive shared phrasing. () - D&C 103:26: “And my presence shall be with you even in avenging me of mine enemies, unto the third and fourth generation of them that hate me.” - Exodus 20:5: “…for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me;”

The nine-word run is identical. Divergences reported: what the formula measures — in the commandment it measures the visiting of iniquity on children, in the revelation the extent of an avenging of enemies; and the commandment’s ground, jealousy over images, has no counterpart in the revelation. “unto the third and fourth generation of them that hate me” stands at four distinct frozen verses in the corpus: these two, Deuteronomy 5:9, which reproduces the commandment, and D&C 105:30, which repeats the revelation’s own use of it — both disclosed, not paired.

One further clause in the same section states a promise with an older deliverance’s antagonist in it, and states it in an unexpected direction: “I will soften the hearts of the people, as I did the heart of Pharaoh, from time to time” (D&C 105:27). “as I did the heart of Pharaoh” stands at exactly one distinct frozen verse in the corpus. Whether this is meant to sit alongside the older account’s repeated hardening of that same heart, or against it, is not stated in the verse; the wiki reports the verse and does not resolve the question, which is carried to Open uncertainties below.

Significance

The reportable structure of this material is a sequence, and it is unusual enough to be worth stating in order: a promise is made; it fails; the failure is assigned to the promised rather than to the opposition; a parable is told in which the servants’ fatal error is arguing that a defence was unnecessary; a muster is called; the muster is called off, in one sentence, because “the strength of mine house have not hearkened unto my words” (D&C 105:17); the participants are told the journey itself was “a trial of their faith” (D&C 105:19); and the remedy that replaces the muster is a graded legal appeal, a proclamation of peace, and a redefinition of the contested word itself — “this is Zion—the pure in heart” (D&C 97:21).

The borrowings cluster where the argument is hardest. Where the material has to say why suffering is permitted it reaches for a psalm and for Abraham; where it has to prescribe persistence with no result in sight it quotes a parable about persistence with no result in sight, nearly whole. Each of those is quoted above beside its counterpart, with divergences listed, so a reader can check the correspondence rather than take a description of it. What the wiki does not do is say what happened, when, or to whom outside the verses — that is external, real-world material, outside this wiki’s scope in both directions.

Key references

D&C 97:7–8, 97:15–28 — the ax at the root; the house and its condition; “this is Zion—the pure in heart”
D&C 101:1–16 — the cause assigned; Abraham named; “be still and know that I am God”
D&C 101:24–34 — the day the redemption is for
D&C 101:43–62 — the parable of the nobleman, the tower, and the muster
D&C 101:76–95 — the constitutional appeal; the woman and the unjust judge; the strange work
D&C 103:9–20 — salt without savor; redemption by power; the angel clause revised
D&C 105:1–19, 105:23–40 — the deferral; the trial of faith; sue for peace

The Gathering to Zion · Zion · Consecration and Stewardship · The New Jerusalem · Opposition and Agency · Moses · Abraham · Index · Connections

Sources

Doctrine and Covenants sections 58, 97, 101, 103, and 105 (verse text only; headnotes excluded). Cross-references quoted from Psalms 46, Luke 18, Luke 14, Isaiah 28, Isaiah 5, Matthew 21, Matthew 13, Romans 13, Exodus 20, Exodus 33, Song of Solomon 6, 2 Peter 3, Alma 5, Alma 40, 3 Nephi 12, 3 Nephi 16, and 3 Nephi 28; Matthew 3, Matthew 5, Matthew 23, Luke 3, Mark 12, 1 Corinthians 15, Deuteronomy 5, Exodus 6, Jeremiah 32, Ezekiel 20, Psalms 136, Alma 34, Mosiah 11, 2 Nephi 15, Mormon 9, Moses 1, D&C 5, D&C 38, D&C 43, D&C 56, D&C 63, D&C 86, D&C 88, D&C 95, D&C 99, D&C 109, D&C 122, D&C 123, D&C 124, and D&C 133 are cited, not quoted, inside disclosures.

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. Twenty connection records are registered on this page — nineteen [textual] and one [interpretive]. The four pairings on the parable of the woman and the unjust judge, which the revelation names, were minted asserted_by: "source" at the 2026-08-10 editorial review, under its named-parable ruling; the tares pairing was likewise minted asserted_by: "source" at the 2026-08-11 editorial review, and the remaining fifteen carry asserted_by: wiki. Phrase distributions are counts of distinct frozen verses in the corpus, derived by script at the time of writing; the basis is stated at the head of this draft.