35 And I said unto them: Be not troubled, [ Or understand the purpose for these events. As hard as they are to bear they are for a purpose, I have told you they would come, now they are here. They have a season and an end, but knowing about them should give you a peace knowing that I am in charge. ] , for, when all these things shall come to pass, [ Let's recap what they are: Wars; Rumors of Wars; Earth in Commotion; Hearts Failing; Thinking that Christ is delaying his coming; True Love waxes cold; Iniquity is everywhere, everyone has taken up the sword and is killing their mother and father, brother and sister. ( We have become that divided as a world. No commonality, even if they have it in one thing that other will be so far off that they will kill over it. ) ] ye may know that the promises which have been made unto you shall be fulfilled.

[ The fulfilling of the promises to the fathers as promised in v 14;16 fulfillment vs 36-44. ]

53 And then shall they weep because of their iniquities; then shall they lament because they persecuted their king.

[ Verse 54-59

A - (v. 54) Heathen nations, those without Law redeemed

B - (v. 55) Satan bound

C - (v. 56) Bridegroom joins the wise virgins

A - (v. 57) The wise who receive the truth abide the Day

B - (v. 58) Children grow up without sin

C - (v. 59) Lord in their midst, their lawgiver.]

61 Wherefore I give unto you that ye may now translate it, that ye may be prepared for the things to come.

[ Verse 62-71 deal with the Prediction of New Jerusalem. These verses follow the general tenor of D&C 38:13-14 and D&C 42:64, except now the requirement to build New Jerusalem is made explicit. The previously implicit references to establish Zion are also made explicit in v. 67. As New Jerusalem was not built by them at that time, the question is “Is this command relevant to us now?” D&C 90:37 and D&C 101:17 would argue that New Jerusalem will ultimately be built regardless. The failure to establish the Zion/New Jerusalem at Independence was primarily a result of their failure to abide the United Order. One should note the later verses, especially v. 68-70, still have potential for fulfillment in the events leading up to the Day of the Lord. The failure to fulfill this prediction is occasionally used by those unfavorably disposed towards the Church to say that Smith was a false prophet and so on. In response to them, see D&C 56:4, D&C 58:30-33. That people fail to do what the Lord commands happens everyday as people violate the Ten Commandments. Are the Lord and His prophets made false by the failure of the ecclesia to do what He commands? ]

75 And all nations shall be afraid because of the terror of the Lord, and the power of his might. Even so. Amen.

[ Atonement: Alma 42:1-; 3 Nephi 27:13-21 Obedience: Abraham 3:25; Heb 5:8; D&C 105:6 Historical Material Pertaining to Doctrine & Covenants 45 The first quotation is Smith’s brief recollection of the events prompting the revelation. The second is Whitmer’s similarly brief recollection, with an additional comment preceding it. The third excerpt is from the Painesville Telegraph. The latter half of the Telegraph excerpt is probably that which Smith makes reference to, the first half is probably what Whitmer was making reference to in his comment about the incorrect tradition had among some early saints. The third excerpt below indicates the content of the revelation was influenced by Smith’s translation of the Bible, which was occurring at the time. The fourth is a comprehensive review of the various hostile newspaper articles Smith refers to in his recollection. With respect to the excerpt from the Telegraph, the “Mormonism in China” piece merits some comment. The article appears to be intended as a satire where some dubious revelation sweeping through China by implicit threat is likened to “Mormonism”. The implication being the Mormons are using sensational apocalyptic threats of destruction, similar to those employed in China, to promise deliverance by propagating the revelation. The Book of Mormon being likened to the “revelation” and those foolishly propagating it under the guise of being delivered from the imminent destruction being the early saints. That the early saints had a rather apocalyptic view of their times and considered the Second Advent to be imminent is plainly manifest in the historical record. History indicates they also had a rather uncompromising view towards acceptance or rejection of their message, which could probably be said of most organized religions of the time. so, the “Mormonism in China” satire drew on some element of fact, and then lampooned it by effectively comparing it to what we would call a “chain letter” today. The connection Smith makes between the “Mormonism in China” article and the apparent prediction of an earthquake by a member girl (cf. footnote on HC Vol. 1, page 158), is not clear. Whether they were merely contemporaneous, or the prediction and subsequent commotion surrounding it’s apparent fulfilment (e.g., the prediction and fulfilment was well known enough to have resulted in the conversion of at least one person, Simmonds Ryder) gave rise to the article is left unexplained, although Smith’s brief comments suggest the latter. Excerpt from History of the Church At this age of the Church [i.e., early in the spring of 1831] many false reports, lies, and foolish stories, were published in the newspapers, and circulated in every direction, to prevent people from investigating the work, or embracing the faith. A great earthquake in China, which destroyed from one to two thousand inhabitants, was burlesqued in some papers, as “‘Mormonism’ in China.” But to the joy of the Saints who had to struggle against every thing that prejudice and wickedness could invent, I received the following: [text of D&C 45 quoted] (Joseph Smith, History of the Church, Vol. 1, pages 158-159) Excerpt from Book of John Whitmer About this time some were sick of various diseases, and were healed by the power which was in them through Jesus Christ. There was a tradition among some of the disciples, that those who obeyed the covenant in the last days, would never die: but by experience, they have learned to the contrary. In those days the Lord blessed his disciples greatly, and he gave revelation after revelation, which contained doctrine, instructions, and prophecies: The word of the Lord came to the seer as follows: [text of D&C 45 quoted] (John Whitmer, Book of John Whitmer, chapter 3, paragraphs 7-8) Excerpt from the Painesville Telegraph Fanaticism.-- Died, in Kirtland on Tuesday night last, Mr. Warner Doty, aged about 29 years. The deceased was one of those who had embraced the imposition of Jo Smith, and was a victim to the delusion of Mormonism. He was duly commissioned after their manner, to preach, and was one of the most active and zealous in the cause. So fully did he believe in the divinity of Smith, that he had been made to have full faith that he should live a thousand years -- this he confessed to a near relative some four weeks before his decease. Five days before he expired, he was suddenly attacked with an inflammation in the bowels, which afterwards assumed a typhoid appearance. He was immediately removed to the residence of his parents, who had no faith in the Mormon remedies for the cure of diseases. -- No persuasion could induce the young man to have a physician called, so strong was he impressed with the supernatural powers of Smith. -- Several of the Mormonites soon assembled around the sick man, where they continued to encourage him to persevere, and strengthen his delusion, telling him that he was getting better and soon would be well, till they saw he was about to expire, when they all fled from the house, without offering to assist in the last sad solemnities of the dead. Smith was sent for soon after he was taken sick, and proceeded towards the house of Doty, to heal him, but (as Smith said) he received a command not to go to Doty's and "cast his pearl before swine." He however visited the sick man a day or two after, and said he would get well, and protested against calling a physician. He held his hand upon the head of Doty for 10 or 15 minutes, but with what object is not known. A few hours before the young man expired, Dr. Brainard was sent for, much against the will of the worshippers of Smith, by the interference of other friends. The Doctor immediately pronounced his disease past remedy, and told the mormon doctors that their superstitions had probably been the means of the young man's death, or something of like import. When the young man discovered that death was nigh, his faith in Smith's pretensions seemed to forsake him. He said "What a wonderful mistake I have made," and called all his friends to take his leave. Addressing himself to an old man of the Mormon faith, he said "you are a friend to every body -- I must shake hands with you -- this is a lesson that I have learnt by actual experience, by which you ought to profit, but with me it is too late." The Mormonites will probably contradict many of these statements, as they have many positive facts heretofore; but we have our information from a relative of the disceased, who was present during the last 18 hours of his life, and whose intelligence and veracity will not suffer in comparison with the whole of those deluded people who have adapted Jo Smith as their spiritual leader. MORMONISM IN CHINA. From the Journal of Commerce. CHINA. We have received from a gentleman in the ship Alert, 141 days from Canton, a file of the Canton Register from the beginning of January, 1830, to the 18th October. Canton, July 17. -- A sort of revelation from the gods is now being published by writing, and word of mouth, in every direction, disclosing that this year in the 8th, 9th, and 10th months, a great pestilence will prevail and cause the death of persons innumerable. The first intimation of the approaching judgments was made by the deified astronomer Chang-Teen-Sze, to Tung Talsouyah, of Hoo-pih province, on his way from Pekin, while in Knangyuea district. There will be an abundant harvest this year, but human beings will suffer greatly. The virtuous shall be spared, but the wicked will find it impossible to escape. Those who will not believe shall see. The ground will be covered with dead bodies. At the third watch when the cocks crow, and dogs bark, a malignant god will go forth to slay by the pestilence. Those who hear their names called must be careful not to answer. Those who devoutly fast at the new and full moon shall escape the pestilence. And each individual who writes a copy of the revelation, and publishes it, shall escape. He who writes and publishes ten copies shall save a whole family. Great calamities will fall on him who writes a copy and conceals. Those who cannot write, will by communicating the revelation verbally obtain the same immunities as those who write and publish. (Eber D. Howe, The Painesville Telegraph, Number 42, Vol. II, Tuesday, April 5, 1831) Excerpt from The Doctrine & Covenants: Our Modern Scripture When the Church was almost a year old, the spreading of the gospel message was hampered greatly by many false stories which aroused prejudice against the Latter-day Saints. For example, many newspapers in the area carried the story of a Mormon girl predicting an earthquake in China which caused great destruction just six weeks later. These papers labeled the loss of thousands of lives in that disaster as being “'Mormonism' in China.” (HC, 1:58). This section contains a valid revelation from the Lord describing that which is to come. The revelation is an outstanding example of the benefits flowing from Joseph Smith's “new translation” of the Bible. During the spring of 1831 the Prophet was working on his inspired revision of Matthew, including chapter 24 in which the Savior instructed his disciples concerning the last days. Beginning in verse 16 of section 45 the Lord repeated and amplified many of these teachings and applied them to the circumstances of his Latter-day Saints. Hence “this place” (verse 43) refers to the Holy Land, and “this mount” (verse 48) designates the Mount of Olives. The Lord promised that more concerning “this chapter” (verse 60) would be made known through the Prophet's “translation” of the New Testament; the inspired revision of Matthew 24 is now found in the Pearl of Great Price. (Richard O. Cowan, The Doctrine & Covenants: Our Modern Scripture, pages 78- 79) Excerpt from The Heavens Resound As Joseph Smith and his followers arrived in the Western Reserve and started to establish the Church's headquarters there, many non-Mormons began to respond negatively and even aggressively to the growth of this new faith. Newspaper articles generally misrepresented the history, beliefs, ambitions, and goals of the Saints, as reporters often confused improper beliefs and conduct with orthodox doctrines and behavior. Alarmed by the spirited anti-Mormon campaign, Joseph Smith recorded in his history that in the spring of 1831, “many false reports, lies, and foolish stories, were published in the' newspapers, and circulated in every direction, to prevent people from investigating the work, or embracing the faith.” (HC 1:158) Reports on the Church printed in the Ohio papers before the first missionaries arrived in the Western Reserve were more favorable and unbiased than those published during the 1830s, the period of the gathering in the state. Initially the religion was more a topic of curiosity than of scorn. But after the missionaries baptized some 130 converts in Kirtland and vicinity, the number of articles relating to the Church multiplied rapidly (in fact, more articles appeared in Ohio papers between November 1830 and December 1831 than during any other period), and most of them contained derogatory statements about the Latter-day Saints, setting the tone for a propaganda offensive that continued for a number of years. The editor who, more than any other, planted the seeds for Mormon persecution in Geauga County was Eber D. Howe, who was born in Saratoga County, New York, in 1798. Following the War of 1812, Howe was apprenticed to the publisher of the Buffalo Gazette. He later moved to Cleveland, Ohio, and helped establish the Cleveland Herald in 1818. In 1822 he moved to Painesville, where he rounded the Painesville Telegraph. He was editor of that paper (sometimes working alone, sometimes with the help of a partner) until January 1835. (E. D. Howe, Autobiography and Recollections of a Pioneer Printer, pp. 1, 4, 21, 46; History of Geauga and Lake Counties, Ohio, pp. 29, 223-24) During the years that E.D. Howe was editor of the Telegraph, more disparaging articles on Mormonism appeared in that publication than in any other Ohio newspaper. He personally wrote only a few of the articles, but he also accepted for publication many critical accounts (with truth and error garbled together) about the restored Church. some of the articles were reproduced in other Ohio publications. (See Milton V. Backman, Jr., “Contemporary Accounts of the Latter-day Saints and Their Leaders Appearing in Early Ohio Newspapers.”) Latter-day Saints were not the only targets of Howe's denunciations. He also brought his profusely slanderous language to bear against the Masons and members of various dissident or unorthodox religious societies. He opposed all secret societies in which men “swear to extricate each other...whether right or wrong.” (Painesville Telegraph, January 5, 1830, p. 2) He characterized members of one group as “deluded fanatics,” “monsters,” “demons,” “serpents,” “horned beasts,” “kidnappers,” “arsonists” and “murderers.” (Painesville Telegraph, December 27, 1831, p. 3) Adopting the same approach, Howe and many other journalists of Ohio used discrediting terms to describe the rise of Mormonism. They referred to members of the restored Church as “fanatics,” “a gang of deluded mortals,” “deluded beings,” the “dregs of this community,” “profound believers in witchcraft, ghosts, goblins,” and “inferior satellites.” (Painesville Telegraph, March 22, 1831, p. 2; March 29, 1831, p. 2; August 9, 1832, p. 1; Ohio Repository (Canton), August 30, 1833, p. 2; September 1, 1836, p. 2) Seldom was Joseph Smith called by his full name or even referred to as Joseph; instead, he was disparagingly called “Jo,” “Joe,” or “Joey.” (Painesville Telegraph, March 8, 1831, p. 3; March 22, 1831, p. 2; May 9, 1834, p. 3; November 20, 1835, p. 3) The papers of Ohio branded the Book of Mormon as the “golden bible”; Joseph Smith's family as a “gang of money diggers”; (Painesville Telegraph, March 22, 1831, p. 2; March 29, 1831, p. 2) witnesses to the Book of Mormon as “pious reprobates”; (Painesville Telegraph, March 29, 1831, p. 2) and the revelations recorded by Joseph Smith as “volumes of...trash. (Painesville Telegraph, September 13, 1831, p. 1) While engaged in this relentless attack on the Latter-day Saints, critics not only concocted the term “Mormonites,” but they also formulated a derogatory definition of the word “Mormon.” Quoting from a letter of “Obadiah Dogberry” (an alias of Abner Cole) in the Palmyra Reflector, the Painesville Telegraph repeated Dogberry's alleged discovery that the word “Mormon” came from the Greek word “mormoo.” According to Bailey's Dictionary, “mormoo” meant “bugbear, hobgoblin, raw head, and bloody bones.” Commenting on this definition, Howe announced that the Book of Mormon was “a fiction of hobgoblins and bugbears.” (Painesville Telegraph, March 1,1831, p. 3; Francis W. Kirkham, A New Witness for Christ in America 2:89-96) To correct this absurd definition of “Mormon,” Joseph Smith announced that the word had not been derived from the Greek word “mormoo,” but was a word that meant, literally, “more good.” (Joseph Smith, “To the Editor,” Times and Seasons 4 (May 15, 1843): 194) Numerous accounts of the rise of Mormonism appeared in the 1830s in Ohio newspapers. After publication of the Book of Mormon, several editors published descriptions of it, often accompanied by various conflicting accounts of the rise of the Church. The author of an article entitled “The Golden Bible” in the November 25, 1830, issue of the Cleveland Herald (subsequently reprinted in the Ashtabula Journal and in the Western Reserve Chronicle) admitted that he had not read the book but had “perused it sufficiently to be convinced” that it was “one of the veriest impositions” of that age. The purpose of the publication, this writer concluded, was financial gain. Joseph Smith had sent forth his “twelve Apostles” to sell the book. All this was “new proof that all fools are not dead, and knavery in any garb may yet find votaries [adherents].” (Cleveland Herald, November 25, 1830, p. 3; Ashtabul Journal, December 4, 1830, p. 2; Western Reserve Chronicle (Warren, Ohio), December 9, 1830, p. 1) In another article circulated in the Western Reserve in the spring of 1831, Alexander Campbell stated that the Book of Mormon was a composite of “every error and almost every truth discussed in New York for the last ten years. He [Joseph Smith] decides all the great controversies: infant baptism, ordination, the trinity, regeneration, repentance, justification, the fall of man, the atonement, transubstantiation, fasting, penance, church government, religious experience, the call of the ministry, the general resurrection, eternal punishment, who may baptize, and even the question of free masonry, republican government, and the rights of men. All these topics are repeatedly alluded to.” (Painesville Telegraph, March 15, 1831, p. 1) Many non-Mormon historians even in the twentieth century continue to publish this excerpt from Campbell's analysis. They have evidently failed to make a serious study of the Book of Mormon or even of religious history in general. They seem not to recognize that during the apostolic era, the Middle Ages, the era of the Reformation, and the seventeenth and eighteenth centuries, men debated most of the subjects enumerated by Campbell. Consequently, it is not surprising that these topics were also discussed in New York and other parts of America at the time of the publication of the Book of Mormon. In other words, even if Joseph Smith had written the kind of book that Campbell described, it would have been no indication that the book was a product of the controversial subjects “discussed in New York for the past ten years” (1820-1830). Moreover, those who have studied the book recognize that it does not contain precise answers to many of the topics mentioned by Campbell, such as the pattern of church government, free masonry, republican government, and how one receives authority (including the call to the ministry). One of the first descriptions of the origins of the Church appeared in the Painesville Telegraph on September 22, 1829. This article, which had been originally printed in the Palmyra Freeman, alleged that Joseph Smith was visited by “the spirit of the Almighty,” who informed him that an ancient record lay buried in a hill located in the town where he lived. The record had been secured and translated and was being published in Palmyra. (Painesville Telegraph, September 22, 1829, p. 3; American Friend and Marietta Gazette, January 15, 1831, p. 4) The Ohio Star in Ravenna, Ohio, reported on December 9, 1830, that Joseph Smith claimed to have been visited three times in a dream by the “spirit of the Almighty,” which eventually led to the coming forth of the “Golden Bible.” (Ohio Star, December 9, 1830, p. 2) Another account of the origin of Mormonism that was originally published in the Palmyra Reflector and was republished in Ohio in the spring of 1831 connected the birth of the restored Church with a man named Walters. According to this story, Walters was a convicted criminal and “vagabond fortuneteller” who became a close associate of Joseph Smith. Walters, the report continued, was the instrument who persuaded the Smith family to pretend visitations and to bring forth a new book. The tale reached a crescendo with a description of the religious exercises initiated by Walters and observed by his followers, which included the Smith family. After gathering his disciples, the story read, Walters and his “money-digging impostors” carried out a ritual sacrifice of a rooster to a “foul spirit” who was supposedly the “guardian of hidden wealth.” (Painesville Telegraph, March 8, 1831, p. 3) Not only did Ohio journalists of the early 1830s publish diverse and false accounts of the origin of Mormonism; they also ascribed to Mormonism various instances of unusual behavior that transpired in different parts of the world. The Painesville Telegraph, for example, published in 1831 a report that had appeared in the New York Journal of Commerce. It had no connection with the restored Church, yet was entitled “Mormonism in China.” This account, which elicited complaints from Joseph Smith, (HC 1:158) asserted that “a sort of revelation from the gods” had been published in China, disclosing that during the year a great pestilence would erupt. The virtuous, this bulletin added, would be spared, but the wicked would not escape; and the ground would be covered with the bodies of those stricken by the epidemic. (Painesville Telegraph, April 5, 1831, p. 3) (Milton V. Backman, The Heavens Resound, chapter 4)]