Revelation is so central to Mormonism one might assume the study of original texts is an exhausted field. The truth is that, with few exceptions, such a study has yet to begin. What makes this all the more surprising is that the "Upgrading [of] revelations and retrospectively editing the past are hallmarks of early Mormonism." Mormon books and scriptures give primacy to emended texts, while the originals remain largely ignored. An analysis of the earliest texts helps us better understand the original setting and intention of the revelation, which in many instances is altered--sometimes greatly--by later textual modifications.

The historical study of the texts not only helps us interpret it better but assists in appreciating the richness of a living text as it is transformed over time. Scriptures do not exist without a community of believers that cherishes them as the word of God. Thus the history of scriptural texts reveals the changing world view of the Mormon community. By knowing more of the history of the early church, including events that effected alterations of texts, we hope to reveal important, fundamental vistas regarding the nature of early Mormonism and its canon.

This book arranges in chronological order the revelations received by Mormonism's founding prophet, Joseph Smith. Important textual revisions from the 1835 Doctrine and Covenants are included at the end of the revelation effected. If the basic word in the revision is the same or if there is a minor spelling difference, the text is not marked. Word(s) in italics represent new language added for the 1835 Doctrine and Covenants.

A commentary for some of the revelations received prior to 1835 is included at the end of pertinent messages. I have not commented on every textual change but have highlighted the most significant--those which elucidate how people understood these revelatory pronouncements at the time they were first given. Where manuscripts are available and relevant to this study, I provide transcriptions of the complete documents. Transcriptions of the manuscripts were made from photographic reproductions, microfilm copies, and Book of Commandments fragments. For revelatory texts recorded in the Book of the Law of the Lord, I have consulted the transcription by Dean C. Jessee in The Papers of Joseph Smith: Journal, 1832-1842. I have retained the style and spelling of the original scribes.

My selection of "revelations" follows the canonical tradition. It includes not only foundational doctrinal assertions and visions but also pronouncements regarding the duties of church leaders. Specific instructions to church members were an important aspect in early Mormonism, as were explanations of scriptures, epistolary advice, and decisions about practical matters regarding property and money. These items have been formally called revelations (148), commandments (6), letters (4), explanations of scripture (3), visions (3), prophecies (2), testimony (1), a song in the gift of tongues (1), instruction (1), and the Articles and Covenants (1). One half of the revelations were written during the formative period of the church before the Quorum of Twelve Apostles was organized in 1835 (125 documents, 73.5 percent). The revelations were given to the general membership, to elders and high priests, to church conferences, or in response to individual inquiries. The revelations were mainly for men. Only five documents are directly related to women: to Emma Hale Smith, Vienna Jacques, Mary Bailey Smith, Nancy Marinda Hyde, and Sarah Ann Whitney.

Versification has been deleted since most of the manuscripts have no verses. References to current editions of the scriptures are given at the beginning of each document. Brackets are used for editorial insertions, to make fragmentary or misspelled words intelligible. Sometimes the manuscripts were difficult to read, especially the endings of words. Rather than complete the intended word, brackets were added. Brackets are also included to identify individuals mentioned. Unless otherwise indicated, words that were crossed out by the original scribes are omitted.

In a number of instances where the meaning is ambiguous, punctuation and capital letters are supplied within brackets to facilitate readability. The Book of Commandments had a few obvious typographical errors that have been corrected. The first word of each revelation, which appeared in capital letters, has been rendered in lower case. In manuscripts, words that appear above lines are included if they were part of the original manuscript and were not late additions.

Most of the manuscripts have been divided into shorter paragraphs for easier reading. Source notations for the texts are at the beginning of each document. Footnotes are given where appropriate. References to Mormon scripture are usually provided in their standard abbreviations; thus BC refers to the Book of Commandments, D&C to the Doctrine and Covenants (usually preceded by LDS or RLDS), etc.

I would like to give a special thanks to the three major repositories containing manuscripts relating to the Restoration movement: the historical department of the Church of Jesus Christ of Latter-day Saints (LDS archives), Salt Lake City, Utah; the library-archives of the Reorganized Church of Jesus Christ of Latter Day Saints (RLDS archives), Independence, Missouri; and Special Collections, Harold B. Lee Library, Brigham Young University, Provo, Utah. Research was conducted at the LDS Family History Library; Manuscripts Division, J. Willard Marriott Library, University of Utah; and the Utah State Historical Society library, all in Salt Lake City; the Kansas State Historical Society, Topeka; the Mercantile Library Association and Missouri Historical Society, both in St. Louis; and the Western Reserve Historical Society in Cleveland, Ohio. I express my appreciation to these institutions and their staffs.

1. Richard S. Van Wagoner, Sidney Rigdon: A Portrait of Religious Excess (Salt Lake City: Signature Books, 1994), 129n5.