Evidence #552 | July 10, 2026
Book of Moses Evidence: Intertextuality with D&C 29
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Scripture Central
Abstract
D&C 29 holds a complex set of textual relationships with the Book of Moses, portions of which were translated both before and after D&C 29 was revealed.Joseph Smith translated the Book of Moses intermittently between June 1830 and February 1831. During this same period, he also received several revelations now included in the Doctrine and Covenants. Among these, D&C 29 is especially significant because of its unusually dense concentration of parallels with the Book of Moses. To evaluate these connections, this study classifies each parallel into one of three categories:
- Exclusive Parallels: parallels that do not appear anywhere else in scripture.
- Nearly Exclusive Parallels: parallels that appear in only one or two additional scriptural passages.
- Basic Parallels: parallels that appear in three or more additional scriptural passages.
It must be clarified, however, that what counts as a single “parallel” in this study is typically made up of multiple textual elements, such as similar concepts, shared themes, or verbatim words and phrases.1 In the sections that follow, examples from each of these categories of parallels will be presented. Afterward, the significance of the combined intertextual relationships will be collectively evaluated.2
Exclusive Textual Parallels
A simple example of an exclusive parallel can be seen in Moses 1:38 and D&C 29:33, where the phrases “no end” and “my works” show up next to one another in the same sentence, both in reference to God’s creations. Although other scriptures may discuss the endless or expansive nature of God’s works, no other passages contain both of these phrases together.
Book of Moses | D&C 29 |
1:38 and there is no end to my works, neither to my words. | 33 but unto myself my works have no end, neither beginning; but it is given unto you that ye may understand, because ye have asked it of me and are agreed. |
A more complicated exclusive parallel arises in Moses 5:9–15 and D&C 29:43–44. This parallel is comprised of a unique cluster of various elements. Particularly significant is the idea that those who “believe” and “repent” will receive “eternal life,” while those who “believe not” and “repent not” are “damned.” The passages also feature the concepts of being “redeemed” from a spiritual “fall.” Finally, the distinctive phrase “even as many as would/will” is used in both texts.
Book of Moses | D&C 29 |
5:9 as thou hast fallen thou mayest be redeemed, and all mankind, even as many as will. 5:11 And Eve, his wife, heard all these things and was glad, saying: Were it not for our transgression we never should have had seed, and never should have known … eternal life which God giveth unto all the obedient. 5:15 And as many as believed in the Son, and repented of their sins, should be saved; and as many as believed not and repented not, should be damned | 43 And thus did I, the Lord God, appoint unto man the days of his probation—that by his natural death he might be raised in immortality unto eternal life, even as many as would believe; 44 And they that believe not unto eternal damnation; for they cannot be redeemed from their spiritual fall, because they repent not; |
Another complex exclusive parallel can be found in Moses 4:1–3 and D&C 29:36–37, which describe the story of Satan’s rebellion and subsequent fall from heaven. Not only do these passages share distinctive verbatim phrases such as “give me thine honor” and “rebelled against me” but they also have a generally similar sequence of elements.3
Book of Moses | D&C 29 |
4:1 That Satan … came before me, saying—Behold, here am I, send me, I will be thy son, and I will redeem all mankind, that one soul shall not be lost, and surely I will do it; wherefore give me thine honor. 4:3 Wherefore, because that Satan rebelled against me, and sought to destroy the agency of man, which I, the Lord God, had given him, and also, that I should give unto him mine own power; by the power of mine Only Begotten, I caused that he should be cast down; 4:4 And he became Satan, yea, even the devil, | 36 for, behold, the devil was before Adam, for he rebelled against me, saying, Give me thine honor, which is my power; and also a third part of the hosts of heaven turned he away from me because of their agency; 37 And they were thrust down, and thus came the devil and his angels; |
A final example of an impressive exclusive parallel arises between Moses 6:55–56 and D&C 29:39. Both texts speak of experiencing that which is “bitter” in order to “know” that which is good or sweet.4 They also each feature the distinctive phrase “agents unto themselves.”
6:55 And the Lord spake unto Adam, saying: Inasmuch as thy children are conceived in sin, even so when they begin to grow up, sin conceiveth in their hearts, and they taste the bitter, that they may know to prize the good. 6:56 And it is given unto them to know good from evil; wherefore they are agents unto themselves | 39 And it must needs be that the devil should tempt the children of men, or they could not be agents unto themselves; for if they never should have bitter they could not know the sweet |
To be sure, some of the constituent elements identified in these parallels can be found outside of D&C 29 and the Book of Moses. It may even be that multiple elements from these parallels arise together outside of these two texts. However, exclusivity is not established by the uniqueness of any specific element or partial set of elements in any identified parallel but rather by the uniqueness of its entire set of elements.5
Nearly Exclusive Textual Parallels
As mentioned previously, textual parallels between the Book of Moses and D&C 29 that have just one or two attestations in other scriptural texts have been labeled in this study as “nearly exclusive.” A good example of this type of parallel arises between Moses 6:54 and D&C 29:46. Each text speaks of children being redeemed or whole “from the foundation of the world” through the power of Christ. The only other location where a similar cluster arises is Moroni 8:12.
Book of Moses | D&C 29 | Moroni 8 |
6:54 Hence came the saying abroad among the people, that the Son of God hath atoned for original guilt, wherein the sins of the parents cannot be answered upon the heads of the children, for they are whole from the foundation of the world. | 46 But behold, I say unto you, that little children are redeemed from the foundation of the world through mine Only Begotten; | 12 But little children are alive in Christ, even from the foundation of the world; if not so, God is a partial God, and also a changeable God, and a respecter to persons; for how many little children have died without baptism! |
Another interesting example is the joint use of “carnal” and “sensual” in two locations from the Book of Moses (5:13 and 6:49) and also in D&C 29:35. However, Mosiah 16:3 and Alma 42:10 also feature these elements (as well as the term “devilish” which arises in the Book of Moses passages).
Book of Moses | D&C 29 | Book of Mormon |
5:13 And Satan came among them, saying: I am also a son of God; and he commanded them, saying: Believe it not; and they believed it not, and they loved Satan more than God. And men began from that time forth to be carnal, sensual, and devilish. 6:49 Behold Satan hath come among the children of men, and tempteth them to worship him; and men have become carnal, sensual, and devilish, and are shut out from the presence of God. | 35 and I gave unto him commandment, but no temporal commandment gave I unto him, for my commandments are spiritual; they are not natural nor temporal, neither carnal nor sensual. | Mosiah 16:3 For they are carnal and devilish, and the devil has power over them; yea, even that old serpent that did beguile our first parents, which was the cause of their fall; which was the cause of all mankind becoming carnal, sensual, devilish, knowing evil from good, subjecting themselves to the devil. Alma 42:10 Therefore, as they had become carnal, sensual, and devilish, by nature, this probationary state became a state for them to prepare; it became a preparatory state. |
A final example of near exclusivity arises between Moses 7:56–57 and D&C 29:12, which feature the elements of “crowns,” “right hand,” and “glory” in an eschatological context. The only other place where these three elements arise together is D&C 104:7.
Book of Moses | D&C 29 | D&C 104 |
7:56 And he heard a loud voice; and the heavens were veiled; and all the creations of God mourned; and the earth groaned; and the rocks were rent; and the saints arose, and were crowned at the right hand of the Son of Man, with crowns of glory; 7:57 And as many of the spirits as were in prison came forth, and stood on the right hand of God; | 12 mine apostles, the Twelve which were with me in my ministry at Jerusalem, shall stand at my right hand at the day of my coming in a pillar of fire, being clothed with robes of righteousness, with crowns upon their heads, in glory even as I am, to judge the whole house of Israel | 7 And all this that the innocent among you may not be condemned with the unjust; and that the guilty among you may not escape; because I, the Lord, have promised unto you a crown of glory at my right hand. |
Before moving on to the next category of parallels, it should be pointed out that several studies have suggested the authors of the Book of Mormon very likely had access to a text that was much like the Book of Moses (presumably recorded on the Brass Plates). This conclusion arises from the extent to which the Book of Mormon implements distinctive words, phrases, and concepts from the Book of Moses, often in contexts that point to a pre-flood setting.6 Thus, in situations where the only other attestations of certain parallels arise in the Book of Mormon, it seems likely that they—much like D&C 29—are interacting with the same core material or tradition that was originally preserved in the Book of Moses. The same could also be true when similar material arises in the Bible or other D&C revelations, but the direction of influence may be somewhat more difficult to trace in such circumstances.7
Basic Textual Parallels
The parallels that fall under the “basic” category are not as exclusive to the Book of Moses and D&C 29. They should therefore be viewed more cautiously. Even so, they remain valid and relevant, especially when they appear in close proximity to stronger parallels or participate in the same larger doctrinal pattern.
One example is the phrase “whatsoever ye shall ask” followed by the idea of a blessing being given or received, as seen in Moses 6:52 and D&C 29:6. Although somewhat distinctive, a similar pairing of elements arises in a wide variety of other scriptural passages (see Matthew 21:22; John 11:22; 15:16; 16:23; 1 John 3:22; Enos 1:15; Mosiah 4:21; 3 Nephi 18:20; 27:28; Moroni 7:26; D&C 50:30; 88:64; 101:27; 132:40).8
Book of Moses | D&C 29 |
6:52 ye shall receive the gift of the Holy Ghost, asking all things in his name, and whatsoever ye shall ask, it shall be given you. | 6 And, as it is written—Whatsoever ye shall ask in faith, being united in prayer according to my command, ye shall receive. |
Another example is found in the connection between Moses 7:61 and D&C 29:14, which each describe a significant future “day” in which the sun or heavens will be “darkened” in conjunction with other commotions in the heavens and the earth. Yet the total number of similar attestations in other texts is, once again, quite extensive (see Isaiah 13:10–13; Joel 2:10; Matthew 24:29; Mark 13:24–25; Luke 21:25–26; Acts 2:19–20; Revelation 6:12–14; D&C 34:9; 45:42; 88:87; 133:49).
Book of Moses | D&C 29 |
7:61 before that day the heavens shall be darkened, and a veil of darkness shall cover the earth; and the heavens shall shake, and also the earth; | 14 before this great day shall come the sun shall be darkened, and the moon shall be turned into blood, and the stars shall fall from heaven, and there shall be greater signs in heaven above and in the earth beneath; |
Other parallels that fall under the “basic” category aren’t as widespread. This can be seen in the use of the term “natural/naturally” in connection to discernment (whether seeing or understanding) in Moses 1:11 and D&C 29:33. In this case, a similar pairing of concepts can only be located in six other locations throughout scripture (see 1 Corinthians 2:14; 2 Peter 2:12; Jude 1:10; Alma 26:21; D&C 58:3; 67:10–12), making this a more meaningful match.
Book of Moses | D&C 29 |
1:11 But now mine own eyes have beheld God; but not my natural, but my spiritual eyes, for my natural eyes could not have beheld; | 33 Speaking unto you that you may naturally understand; |
Analysis of Collective Intertextual Parallels
In total, this study has identified just over two dozen textual parallels between the Book of Moses and D&C 29. As previously mentioned and as depicted in the examples above, most of these single parallels are actually comprised of clusters of related elements (synonymous concepts, shared themes, verbatim or nearly verbatim words and phrases, etc.).9 Thus, if one were to include each individual element in the analysis, the total count would involve many dozens of parallels (see Appendix 1). The following chart, while it still combines some elements together, provides a striking illustration of how thoroughly saturated D&C 29 is with Book of Moses material.10
As explained in previous sections, not all of these parallels are equally compelling. Especially when viewed in isolation, any parallels designated under the “basic” category should naturally be seen as less significant than those which are “exclusive” or “nearly exclusive” to the Book of Moses and D&C 29. That being said, it must be understood that the “basic” parallels make up just less than one third of the total number of all identified parallels, which means that a two-thirds majority involve either “exclusive” or “nearly exclusive” relationships (see Appendix 2).
Another important factor has to do with clustering, not just the clustering of elements that might make up a single parallel but the fact that many clusters of parallels themselves show up in close proximity to one another throughout D&C 29 and the Book of Moses. These concentrations of elements—what could be termed “clusters of clusters”—can be readily observed in the chart above.
When analyzing these larger macro clusters, it should be recognized that “basic” parallels often turn up alongside “exclusive” and “nearly exclusive” parallels (see Appendix 3). This has a mutually strengthening outcome on all of the identified parallels no matter their independent strength, since concentrations of shared elements are far less likely to collectively arise together by chance. Thus, when viewed in context, even most of the “basic” parallels seem very likely to hold intentional correlations with the Book of Moses.
Translation Sequence
The historical record suggests that Moses 1–3 was revealed to Joseph Smith between June and September 1830. It seems likely that Moses 4 and portions of Moses 5 were then received sometime throughout September and October. After that, the rest of Moses 5 and Moses 6–8 were received between October 1830 and February 1831. Importantly, the historical evidence indicates that D&C 29 was dictated either close to or at a Church conference held on September 26–28 of 1830, placing the reception of D&C 29 right near the middle of the Book of Moses translation sequence.11
Situating D&C 29 in this context may help explain why it is so thoroughly infused with Book of Moses content. One intriguing interpretation, as has been put forward by scholars such as Robert Matthews and Kerry Muhlestein, is that the Lord was building upon and re-articulating ancient truths that had just recently been restored in Moses 1–5.12 What seems to have gone largely unnoticed, however, is the extent to which D&C 29 also interacts with Moses 6–7, chapters that hadn’t even been translated yet. In other words, D&C 29 not only points backwards to material that had just been revealed (Moses 1–5) but also forward to material that was about to be revealed (Moses 5–7). In this regard, it reflects the type of temporally complex dictation sequencing that attends many textual units throughout the Book of Mormon.13
The Mode of Revelation
In connection with the September 1830 setting, the official history of the Church introduces D&C 29 as a “Revelation given in the presence of six elders,”14 a detail broadly consistent with John Whitmer’s earlier heading to the Revelation Book 1 copy of the revelation, which describes it as “A Revelation to Six Elders of the Church & three members.”15 This seems to indicate that the revelation was received in a public setting with multiple witnesses.16
Conclusion
Overall, the Book of Moses and D&C 29 come across as a believable and related set of genuine revelations. While the Book of Moses provides the ancient historical background and origin story for a number of crucial doctrines and teachings, D&C 29 summarizes and synthesizes much of that material, repackaging it into a cohesive and independent revelation for modern audiences that has its own unique rhetorical structure and original content.17
If approached from a strictly naturalistic worldview, some of the shared language could be attributed to the Bible, to Joseph Smith’s developing revelatory vocabulary, or to the possibility that later portions of the Book of Moses were shaped by themes already present in D&C 29. Such a simple and straightforward explanation, however, may not be fully satisfying.
Imagine, for instance, if Smith were a fraud and had merely made up the contents of the Book of Moses and D&C 29. Producing such an impressive array of parallels would have been no easy task, especially when considering that these revelations were dictated in the presence of a scribe or multiple witnesses and most likely were delivered in a single take with relatively few substantive revisions.18 Not only would Smith need to recall from memory many specific words and phrases from Moses 1–5 when dictating D&C 29, but he would also need to implement many details from Moses 6–7, even though those chapters hadn’t even been translated yet and were presumably only in his imagination at the time. Moreover, at a later date, he would then need to remember to appropriately disperse that synthesized data throughout Moses 6–7.
While such remarkable intertextual control may not be technically impossible for a human mind to produce, it is likely beyond what many authors—perhaps the vast majority—could accomplish using their own intellect, especially in the types of constraining dictation settings in which Smith typically produced his revelations. The fact that researchers today, who have access to modern computers with search engines, are still struggling to fully unpack these intricate textual relationships is telling.
Ultimately, how Smith was able to introduce, remember, synthesize, and redistribute these clusters of elements across multiple dictated texts remains to be explained by theories that don’t appeal to divine revelation. These textual parallels therefore provide a valuable line of evidence supporting Joseph Smith’s prophetic calling and the miraculous nature of his dictated revelations, both ancient and modern.
Jeff Lindsay, “Parallels between the Book of Moses and the Book of Mormon, Part 1: Details of Their Distribution and Relationships to the JST,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship 67 (2025): 275–320.
Jeff Lindsay, “Parallels between the Book of Moses and the Book of Mormon, Part 2: The Updated List of 146 Parallels,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship 67 (2025): 321–370.
Kerry Muhlestein, “One Continuous Flow: Revelations Surrounding the ‘New Translation,’” in The Doctrine and Covenants: Revelations in Context, ed. Andrew H. Hedges, J. Spencer Fluhman, and Alonzo L. Gaskill (BYU Religious Studies Center and Deseret Book, 2008), 40–65.
Robert J. Matthews, “The Joseph Smith Translation: A Primary Source for the Doctrine and Covenants,” in Sperry Symposium Classics: The Doctrine and Covenants, ed. Craig K. Manscill (BYU Religious Studies Center, 2004), 142–154.
D&C 29 | Book of Moses |
6 And, as it is written—Whatsoever ye shall ask in faith, being united in prayer according to my command, ye shall receive. | 6:52 ye shall receive the gift of the Holy Ghost, asking all things in his name, and whatsoever ye shall ask, it shall be given you. |
8 when tribulation and desolation are sent forth upon the wicked. | 7:61 and great tribulations shall be among the children of men, but my people will I preserve 7:66 But before that day he saw great tribulations among the wicked; and he also saw the sea, that it was troubled, and men’s hearts failing them, looking forth with fear for the judgments of the Almighty God, which should come upon the wicked. |
7 And ye are called to bring to pass the gathering of mine elect | 7:62 and righteousness and truth will I cause to sweep the earth as with a flood, to gather out mine elect from the four quarters of the earth |
8 they shall be gathered in unto one place upon the face of this land, to prepare their hearts and be prepared in all things against the day when tribulation and desolation are sent forth upon the wicked. | 7:62 to gather out mine elect from the four quarters of the earth, unto a place which I shall prepare, an Holy City, that my people may gird up their loins, and be looking forth for the time of my coming; |
11 For I will reveal myself from heaven with power and great glory, with all the hosts thereof, and dwell in righteousness with men on earth a thousand years, and the wicked shall not stand. | 7:65 And it came to pass that Enoch saw the day of the coming of the Son of Man, in the last days, to dwell on the earth in righteousness for the space of a thousand years; |
12 mine apostles, the Twelve which were with me in my ministry at Jerusalem, shall stand at my right hand at the day of my coming in a pillar of fire, being clothed with robes of righteousness, with crowns upon their heads, in glory even as I am, to judge the whole house of Israel | 7:56 And he heard a loud voice; and the heavens were veiled; and all the creations of God mourned; and the earth groaned; and the rocks were rent; and the saints arose, and were crowned at the right hand of the Son of Man, with crowns of glory; 7:57 And as many of the spirits as were in prison came forth, and stood on the right hand of God; |
14 before this great day shall come the sun shall be darkened, and the moon shall be turned into blood, and the stars shall fall from heaven, and there shall be greater signs in heaven above and in the earth beneath; | 7:61 before that day the heavens shall be darkened, and a veil of darkness shall cover the earth; and the heavens shall shake, and also the earth; |
22 And again, verily, verily, I say unto you that when the thousand years are ended, and men again begin to deny their God, then will I spare the earth but for a little season; | 6:28 And for these many generations, ever since the day that I created them, have they gone astray, and have denied me, 6:43 and why counsel ye yourselves, and deny the God of heaven? |
27 And the righteous shall be gathered on my right hand unto eternal life; and the wicked on my left hand will I be ashamed to own before the Father; | 7:57 And as many of the spirits as were in prison came forth, and stood on the right hand of God; and the remainder were reserved in chains of darkness until the judgment of the great day. |
28 Wherefore I will say unto them—Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. 38 And, behold, there is a place prepared for them from the beginning, which place is hell. | 6:29 and a hell I have prepared for them, if they repent not; 7:38 and behold, I will shut them up; a prison have I prepared for them. |
28 Wherefore I will say unto them—Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. 37 And they were thrust down, and thus came the devil and his angels; | 7:26 And he beheld Satan; … and he looked up and laughed, and his angels rejoiced. |
31 For by the power of my Spirit created I them; yea, all things both spiritual and temporal— 32 First spiritual, secondly temporal, which is the beginning of my work; | 3:5 For I, the Lord God, created all things, of which I have spoken, spiritually, before they were naturally upon the face of the earth. 6:63 And behold, all things have their likeness, and all things are created and made to bear record of me, both things which are temporal, and things which are spiritual; |
33 Speaking unto you that you may naturally understand; | 1:11 But now mine own eyes have beheld God; but not my natural, but my spiritual eyes, for my natural eyes could not have beheld; |
33 but unto myself my works have no end, neither beginning; but it is given unto you that ye may understand, because ye have asked it of me and are agreed. | 1:38 and there is no end to my works, neither to my words. |
35 Behold, I gave unto him that he should be an agent unto himself 39 And it must needs be that the devil should tempt the children of men, or they could not be agents unto themselves; | 6:56 And it is given unto them to know good from evil; wherefore they are agents unto themselves, and I have given unto you another law and commandment. |
35 and I gave unto him commandment, but no temporal commandment gave I unto him, for my commandments are spiritual; they are not natural nor temporal, neither carnal nor sensual. | 5:13 And Satan came among them, saying: I am also a son of God; and he commanded them, saying: Believe it not; and they believed it not, and they loved Satan more than God. And men began from that time forth to be carnal, sensual, and devilish. 6:49 Behold Satan hath come among the children of men, and tempteth them to worship him; and men have become carnal, sensual, and devilish, and are shut out from the presence of God. |
36 for, behold, the devil was before Adam, for he rebelled against me, saying, Give me thine honor, which is my power; and also a third part of the hosts of heaven turned he away from me because of their agency; 37 And they were thrust down, and thus came the devil and his angels; | 4:1 That Satan … came before me, saying—Behold, here am I, send me, I will be thy son, and I will redeem all mankind, that one soul shall not be lost, and surely I will do it; wherefore give me thine honor. 4:3 Wherefore, because that Satan rebelled against me, and sought to destroy the agency of man, which I, the Lord God, had given him, and also, that I should give unto him mine own power; by the power of mine Only Begotten, I caused that he should be cast down; 4:4 And he became Satan, yea, even the devil, |
39 And it must needs be that the devil should tempt the children of men | 6:49 Behold Satan hath come among the children of men, and tempteth them to worship him; |
39 And it must needs be that the devil should tempt the children of men, or they could not be agents unto themselves; for if they never should have bitter they could not know the sweet | 6:55 And the Lord spake unto Adam, saying: Inasmuch as thy children are conceived in sin, even so when they begin to grow up, sin conceiveth in their hearts, and they taste the bitter, that they may know to prize the good. 6:56 And it is given unto them to know good from evil; wherefore they are agents unto themselves, |
40 Wherefore, it came to pass that the devil tempted Adam, and he partook of the forbidden fruit and transgressed the commandment, wherein he became subject to the will of the devil, because he yielded unto temptation. | 4:4 And he became Satan, yea, even the devil, the father of all lies, to deceive and to blind men, and to lead them captive at his will, even as many as would not hearken unto my voice. |
41 Wherefore, I, the Lord God, caused that he should be cast out from the Garden of Eden, from my presence, because of his transgression, wherein he became spiritually dead, which is the first death, even that same death which is the last death, which is spiritual, which shall be pronounced upon the wicked when I shall say: Depart, ye cursed. 42 But, behold, I say unto you that I, the Lord God, gave unto Adam and unto his seed, that they should not die as to the temporal death, until I, the Lord God, should send forth angels to declare unto them repentance and redemption, through faith on the name of mine Only Begotten Son. | 5:4 And Adam and Eve, his wife, called upon the name of the Lord, and they heard the voice of the Lord from the way toward the Garden of Eden, speaking unto them, and they saw him not; for they were shut out from his presence. 5:6 And after many days an angel of the Lord appeared unto Adam … 5:7 And then the angel spake, saying: This thing is a similitude of the sacrifice of the Only Begotten of the Father, which is full of grace and truth. 5:8 Wherefore, thou shalt do all that thou doest in the name of the Son, and thou shalt repent and call upon God in the name of the Son forevermore. 5:9 And in that day the Holy Ghost fell upon Adam, which beareth record of the Father and the Son, saying: I am the Only Begotten of the Father from the beginning, henceforth and forever, that as thou hast fallen thou mayest be redeemed, and all mankind, even as many as will. 5:58 And thus the Gospel began to be preached, from the beginning, being declared by holy angels sent forth from the presence of God |
43 And thus did I, the Lord God, appoint unto man the days of his probation—that by his natural death he might be raised in immortality unto eternal life, even as many as would believe; 44 And they that believe not unto eternal damnation; for they cannot be redeemed from their spiritual fall, because they repent not; | 5:9 as thou hast fallen thou mayest be redeemed, and all mankind, even as many as will. 5:11 And Eve, his wife, heard all these things and was glad, saying: Were it not for our transgression we never should have had seed, and never should have known … the eternal life which God giveth unto all the obedient. 5:15 And as many as believed in the Son, and repented of their sins, should be saved; and as many as believed not and repented not, should be damned |
46 But behold, I say unto you, that little children are redeemed from the foundation of the world through mine Only Begotten; | 6:54 Hence came the saying abroad among the people, that the Son of God hath atoned for original guilt, wherein the sins of the parents cannot be answered upon the heads of the children, for they are whole from the foundation of the world. |
47 Wherefore, they cannot sin, for power is not given unto Satan to tempt little children, until they begin to become accountable before me; 48 For it is given unto them even as I will, according to mine own pleasure, that great things may be required at the hand of their fathers. | 6:54 Hence came the saying abroad among the people, that the Son of God hath atoned for original guilt, wherein the sins of the parents cannot be answered upon the heads of the children, for they are whole from the foundation of the world. 7:37 But behold, their sins shall be upon the heads of their fathers; |
47 Wherefore, they cannot sin, for power is not given unto Satan to tempt little children, until they begin to become accountable before me; 48 For it is given unto them even as I will, according to mine own pleasure, that great things may be required at the hand of their fathers. 49 And, again, I say unto you, that whoso having knowledge, have I not commanded to repent? | 6:55 And the Lord spake unto Adam, saying: Inasmuch as thy children are conceived in sin, even so when they begin to grow up, sin conceiveth in their hearts, and they taste the bitter, that they may know to prize the good. 6:56 And it is given unto them to know good from evil; wherefore they are agents unto themselves, and I have given unto you another law and commandment. 6:57 Wherefore teach it unto your children, that all men, everywhere, must repent, or they can in nowise inherit the kingdom of God, |
Parallel Type | Elements | D&C 29 | Moses | Other Texts |
Basic |
| 6 | 6:52 | Matthew 21:22 John 11:22 John 15:16 John 16:23 1 John 3:22 Enos 1:15 Mosiah 4:21 3 Nephi 18:20 3 Nephi 27:28 Moroni 7:26 D&C 50:30 D&C 88:64 D&C 101:27 D&C 132:40 |
Exclusive |
| 8 | 7:61 7:66 | |
Nearly Exclusive |
| 7 | 7:62 | JS—Matthew 1:27 JS—Matthew 1:37 Matthew 24:31 Mark 13:27 |
Nearly Exclusive |
| 8 | 7:62 | D&C 125:2 |
Exclusive |
| 11 | 7:65 | |
Nearly Exclusive |
| 12 | 7:56 7:57 | D&C 104:7 |
Basic |
| 14 | 7:61 | Isaiah 13:10–13 Joel 2:10 Matthew 24:29 Mark 13:24–25 Luke 21:25–26 Acts 2:19–20 Revelation 6:12–14 D&C 34:9 D&C 45:42 D&C 88:87 D&C 133:49 |
Basic |
| 22 | 6:28 6:43 | Pervasive |
Basic |
| 27 | 7:57 | Matthew 25:33 Mosiah 5:9–10 Mosiah 26:23–27 Alma 5:57–58 |
Basic |
| 28 38 | 6:29 7:38 | Matthew 25:41 1 Nephi 15:29 1 Nephi 15:35 2 Nephi 9:10, 16 2 Nephi 28:23 2 Nephi 28:38 Mosiah 26:27 |
Basic |
| 28 37 | 7:26 | Matthew 25:41 Revelation 12:9 2 Nephi 9:8–9, 16 Jacob 3:11 Mosiah 26:27 3 Nephi 9:2 Moroni 7:17 |
Exclusive |
| 31 32 | 3:5 6:63 | |
Basic |
| 33 | 1:11 | 1 Corinthians 2:14 2 Peter 2:12 Jude 1:10 Alma 26:21 D&C 58:3 D&C 67:10–12 |
Exclusive |
| 33 | 1:38 | |
Nearly Exclusive |
| 35 39 | 6:56 | D&C 104:17 |
Nearly Exclusive | 35 | 5:13 6:49 | Mosiah 16:3 Alma 42:10 | |
Exclusive |
| 36 37 | 4:1 4:3 4:4 | |
Nearly Exclusive |
| 39 | 6:49 | 1 Nephi 12:17 |
Exclusive |
| 39 | 6:55 6:56 | |
Basic |
| 40 | 4:4 | 2 Timothy 2:26 1 Nephi 14:4 1 Nephi 14:7 2 Nephi 1:18 Alma 12:11 Alma 40:13 |
Exclusive |
| 41 42 | 5:4 5:6 5:7 5:8 5:9 5:58 | |
Exclusive |
| 43 44 | 5:9 5:11 5:15 | |
Nearly Exclusive |
| 46 | 6:54 | Moroni 8:12 |
Nearly Exclusive |
| 47 48 | 6:54 7:37 | 2 Nephi 4:6–7 D&C 68:25–27 |
Exclusive |
| 47 48 49 | 6:55 6:56 6:57 |
Moses-Priority Sequence | D&C 29-Priority Sequence | |||||
Parallel Type | Moses | D&C 29 | D&C 29 | Moses | Parallel Type | |
Basic | 1:11 | 33 | 6 | 6:52 | Basic | |
Exclusive | 1:38 | 33 | 7 | 7:62 | Nearly Exclusive | |
Exclusive | 3:5 | 31 | 8 | 7:61 | Exclusive | |
Exclusive | 3:5 | 32 | 8 | 7:62 | Nearly Exclusive | |
Exclusive | 4:1 | 36 | 8 | 7:66 | Exclusive | |
Exclusive | 4:3 | 36 | 11 | 7:65 | Exclusive | |
Exclusive | 4:3 | 37 | 12 | 7:56 | Nearly Exclusive | |
Exclusive | 4:4 | 37 | 12 | 7:57 | Nearly Exclusive | |
Basic | 4:4 | 40 | 14 | 7:61 | Basic | |
Exclusive | 5:4 | 41 | 22 | 6:28 | Basic | |
Exclusive | 5:6 | 42 | 22 | 6:43 | Basic | |
Exclusive | 5:7 | 42 | 27 | 7:57 | Basic | |
Exclusive | 5:8 | 42 | 28 | 6:29 | Basic | |
Exclusive | 5:9 | 42 | 28 | 7:26 | Basic | |
Exclusive | 5:9 | 43 | 28 | 7:38 | Basic | |
Exclusive | 5:9 | 44 | 31 | 3:5 | Exclusive | |
Exclusive | 5:11 | 43 | 31 | 6:63 | Exclusive | |
Exclusive | 5:11 | 44 | 32 | 3:5 | Exclusive | |
Nearly Exclusive | 5:13 | 35 | 32 | 6:63 | Exclusive | |
Exclusive | 5:15 | 43 | 33 | 1:11 | Basic | |
Exclusive | 5:15 | 44 | 33 | 1:38 | Exclusive | |
Exclusive | 5:58 | 42 | 35 | 5:13 | Nearly Exclusive | |
Basic | 6:28 | 22 | 35 | 6:49 | Nearly Exclusive | |
Basic | 6:29 | 28 | 35 | 6:56 | Nearly Exclusive | |
Basic | 6:29 | 38 | 36 | 4:1 | Exclusive | |
Basic | 6:43 | 22 | 36 | 4:3 | Exclusive | |
Nearly Exclusive | 6:49 | 35 | 37 | 4:3 | Exclusive | |
Nearly Exclusive | 6:49 | 39 | 37 | 4:4 | Exclusive | |
Basic | 6:52 | 6 | 37 | 7:26 | Basic | |
Nearly Exclusive | 6:54 | 46 | 38 | 6:29 | Basic | |
Nearly Exclusive | 6:54 | 47 | 38 | 7:38 | Basic | |
Nearly Exclusive | 6:54 | 48 | 39 | 6:49 | Nearly Exclusive | |
Exclusive | 6:55 | 39 | 39 | 6:55 | Exclusive | |
Exclusive | 6:55 | 47 | 39 | 6:56 | Exclusive | |
Exclusive | 6:55 | 49 | 40 | 4:4 | Basic | |
Nearly Exclusive | 6:56 | 35 | 41 | 5:4 | Exclusive | |
Exclusive | 6:56 | 39 | 42 | 5:6 | Exclusive | |
Exclusive | 6:56 | 48 | 42 | 5:7 | Exclusive | |
Exclusive | 6:56 | 49 | 42 | 5:8 | Exclusive | |
Exclusive | 6:57 | 47 | 42 | 5:9 | Exclusive | |
Exclusive | 6:57 | 49 | 42 | 5:58 | Exclusive | |
Exclusive | 6:63 | 31 | 43 | 5:9 | Exclusive | |
Exclusive | 6:63 | 32 | 43 | 5:11 | Exclusive | |
Basic | 7:26 | 28 | 43 | 5:15 | Exclusive | |
Basic | 7:26 | 37 | 44 | 5:9 | Exclusive | |
Nearly Exclusive | 7:37 | 47 | 44 | 5:11 | Exclusive | |
Nearly Exclusive | 7:37 | 48 | 44 | 5:15 | Exclusive | |
Basic | 7:38 | 28 | 46 | 6:54 | Nearly Exclusive | |
Basic | 7:38 | 38 | 47 | 6:54 | Nearly Exclusive | |
Nearly Exclusive | 7:56 | 12 | 47 | 6:55 | Exclusive | |
Nearly Exclusive | 7:57 | 12 | 47 | 6:57 | Exclusive | |
Basic | 7:57 | 27 | 47 | 7:37 | Nearly Exclusive | |
Exclusive | 7:61 | 8 | 48 | 6:54 | Nearly Exclusive | |
Basic | 7:61 | 14 | 48 | 6:56 | Exclusive | |
Nearly Exclusive | 7:62 | 7 | 48 | 7:37 | Nearly Exclusive | |
Nearly Exclusive | 7:62 | 8 | 49 | 6:55 | Exclusive | |
Exclusive | 7:65 | 11 | 49 | 6:56 | Exclusive | |
Exclusive | 7:66 | 8 | 49 | 6:57 | Exclusive | |
Old Testament
Isaiah 13:10–13
Joel 2:10
New Testament
Matthew 21:22
Matthew 24:29
Matthew 24:31
Matthew 25:33
Matthew 25:41
Mark 13:24–25
Mark 13:27
Luke 21:25–26
John 11:22
John 15:16
John 16:23
Acts 2:19–20
1 Corinthians 2:14
2 Timothy 2:26
2 Peter 2:12
1 John 3:22
Jude 1:10
Revelation 6:12–14
Revelation 12:9
Book of Mormon
1 Nephi 12:17
1 Nephi 14:4
1 Nephi 14:7
1 Nephi 15:29
1 Nephi 15:35
2 Nephi 1:18
2 Nephi 4:6–7
2 Nephi 9:8–10, 16
2 Nephi 28:23
2 Nephi 28:38
Jacob 3:11
Enos 1:15
Mosiah 4:21
Mosiah 5:9–10
Mosiah 16:3
Mosiah 26:23–27
Alma 5:57–58
Alma 12:11
Alma 26:21
Alma 40:13
Alma 42:10
3 Nephi 9:2
3 Nephi 18:20
3 Nephi 27:28
Moroni 7:17
Moroni 7:26
Moroni 8:12
Doctrine and Covenants
D&C 29:6–8
D&C 29:11–12
D&C 29:14
D&C 29:22
D&C 29:27–28
D&C 29:31–33
D&C 29:35–40
D&C 29:42–44
D&C 29:46–49
D&C 34:9
D&C 45:42
D&C 50:30
D&C 58:3
D&C 67:10–12
D&C 68:25–27
D&C 88:64
D&C 88:87
D&C 101:27
D&C 104:7
D&C 104:17
D&C 125:2
D&C 132:40
D&C 133:49
Book of Moses
Moses 1:11
Moses 1:38
Moses 3:5
Moses 4:1
Moses 4:3–4
Moses 5:6–9
Moses 5:11
Moses 5:13
Moses 5:15
Moses 5:58
Moses 6:28–29
Moses 6:43
Moses 6:49
Moses 6:52
Moses 6:54–57
Moses 6:63
Moses 7:26
Moses 7:37–38
Moses 7:56–57
Moses 7:61–62
Moses 7:65–66
Joseph Smith—Matthew
JS—Matthew 1:27
JS—Matthew 1:37
- 1. Admittedly, what counts as a single unified “parallel” is somewhat arbitrary. The methodology of this study involved searching through the entirety of D&C 29 for connections to the Book of Moses. Whenever related elements showed up in close proximity in one text and had a matching set of elements in another text, they were treated as a single unified parallel. There is some ambiguity, though, due to the fact that many sets of parallels cluster together in close proximity throughout D&C 29 and also in the Book of Moses. Determining where one grouping of parallels should end and another begin was often a matter of personal judgment or intuition. That being said, this degree of subjectivity is ultimately of minor significance in the final analysis, due to the fact that nearby clusters of parallels tend to amplify one another’s significance no matter how they are initially divided up and labeled. This concept is further explained under the section titled “Analysis of Collective Intertextual Parallels.” All of the textual data has been made available in the appendices so that readers can judge for themselves whether each grouping of parallels is valid and what their collective significance may be.
- 2. All textual analysis in this study was conducted using WordCruncher.
- 3. In each text, Satan’s rebellion and pursuit of glory and power precede him being cast down and becoming the devil. For more on Satan’s origin story, see Scripture Central, “Book of Moses Evidence: Satan’s Origin Story,” Evidence 493 (May 7, 2025).
- 4. For more on this theme, see Scripture Central, “Book of Moses Evidence: Bitterness and Sweetness,” Evidence 522 (December 3, 2025).
- 5. A good example of this can be seen in the parallel identified above in Moses 5:9–15 and D&C 29:43–44. Other texts—such as Mark 16:13–16, John 3:12–18, and especially 3 Nephi 11:32–34—all contain partial sets of elements within the parallel. None of them, however, exhibit the full array of elements shared between Moses 5:9–15 and D&C 29:43–44. In other cases, most of the same elements may be conceptually present in other locations, but the specific wording shared between D&C 29 and the Book of Moses is more similar.
- 6. See Noel B. Reynolds, “The Brass Plates Version of Genesis,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship 34 (2020): 63–96; Jeff Lindsay and Noel B. Reynolds, “‘Strong Like unto Moses’: The Case for Ancient Roots in the Book of Moses Based on Book of Mormon Usage of Related Content Apparently from the Brass Plates,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship 44 (2021): 1–92, esp. 56; Jeff Lindsay, “Further Evidence from the Book of Mormon for a Book of Moses-Like Text on the Brass Plates,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship 61 (2024): 415–494; Jeff Lindsay, “Parallels between the Book of Moses and the Book of Mormon, Part 1: Details of Their Distribution and Relationships to the JST,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship 67 (2025): 275–320; Jeff Lindsay, “Parallels between the Book of Moses and the Book of Mormon, Part 2: The Updated List of 146 Parallels,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship 67 (2025): 321–370.
- 7. One example of a similarity between the Book of Moses and D&C 29 that also arises in the Bible can be seen in the imagery of hell being “prepared” for the wicked (Moses 6:29; 7:38; D&C 29:28, 38). While such language is also found in Matthew 25:41, this text is itself believed to relate back to Enochic traditions which align well with the Book of Moses. See Scripture Central, “Book of Moses Evidence: Hell Was ‘Prepared’,” Evidence 510 (September 3, 2025).
- 8. This pairing of elements is described as “somewhat distinctive” because, although attested elsewhere, it is far less prevalent than a generic concept (such as faith or death or kingship) that can be found literally hundreds of times throughout the standard works.
- 9. This analysis never set out to define a precise limit of proximity for a textual cluster to be established, but most clusters are confined to just a single verse or a short span of verses. The largest clusters in this study span six verses in total. In some cases, verses that are widely separated from one another in the Book of Moses share all or some elements of the same cluster of elements. In such cases, both passages were included in the analysis as part of the same parallel (even though just one of these clusters, if viewed in isolation, would have been enough to establish the parallel). See, for example, the relationship between D&C 29:35 and Moses 5:13; 6:49 (which all share the elements of “carnal” and “sensual”).
- 10. Rather than reflecting every single individual element, this chart tracks all identified relationships among individual verses within these revelations. For the data from which the chart was derived, see Appendix 3. Also note that the relative sizes of each of the vertical bars corresponding to the chapters within the Book of Moses are proportionally approximate. Likewise, the intertextual lines that connect to these bar segments don’t reflect precise versification locations and are simply intended to portray all relevant verses and their approximate locations within each chapter.
- 11. See Kerry Muhlestein, “One Continuous Flow: Revelations Surrounding the ‘New Translation,’” in The Doctrine and Covenants: Revelations in Context, ed. Andrew H. Hedges, J. Spencer Fluhman, and Alonzo L. Gaskill (BYU Religious Studies Center and Deseret Book, 2008), 44.
- 12. See Robert J. Matthews, “The Joseph Smith Translation: A Primary Source for the Doctrine and Covenants,” in Sperry Symposium Classics: The Doctrine and Covenants, ed. Craig K. Manscill (BYU Religious Studies Center, 2004), 142–154; Muhlestein, “One Continuous Flow,” 40–65.
- 13. See, for example, Scripture Central, “Book of Mormon Evidence: Mosiah-First Translation,” Evidence 86 (September 19, 2020); Scripture Central, “Book of Mormon Evidence: Previews and Summaries,” Evidence 39 (September 19, 2020); Scripture Central, “Book of Mormon Evidence: Limhi’s Historical Summary,” Evidence 451 (June 18, 2024); Scripture Central, “Book of Mormon Evidence: Mormon’s Digression in Alma 53,” Evidence 432 (December 26, 2023); Scripture Central, “Book of Mormon Evidence: Internally Fulfilled Prophecies,” Evidence 85 (September 19, 2020).
- 14. Revelation, September 1830–A [D&C 29], p. 36, The Joseph Smith Papers, accessed July 8, 2026, online at josephsmithpapers.org.
- 15. Whitmer specifically described it as a “Revelation to Six Elders of the Church & three members.” Revelation Book 1, p. 36, The Joseph Smith Papers, accessed July 8, 2026, online at josephsmithpapers.org.
- 16. As assessed by Kerry Muhlestein, “There were six elders (besides the Prophet) attending the conference held in September, so it is likely these were the same six elders present when the revelation was received, signaling it may have been received at the conference instead of before the conference. … We cannot be certain precisely when section 29 and Moses 2–3 were received. It is plausible that they were both given in the presence of the same elders and that this was either during or just before the September 26 conference. Certainly section 29 was read at the conference, and perhaps Moses 2–3 as well.” Muhlestein, “One Continuous Flow,” 44. This would be similar to the public setting in which D&C 76 was famously received. See Robert J. Woodford, “Joseph Smith and ‘The Vision,’ 1832,” in Joseph Smith, the Prophet and Seer, ed. Richard Neitzel Holzapfel and Kent P. Jackson (BYU Religious Studies Center and Deseret Book, 2010), 101–126.
- 17. For analysis of how D&C 29 interacts with earlier Book of Moses content, see Muhlestein, “One Continuous Flow,” 40–65; Matthews, “The Joseph Smith Translation,” 142–154. While these sources do mention that Moses 6–7 is relevant to this general outpouring of revelation received between 1830 and 1831, they do not specifically notice the many specific relationships with D&C 29.
- 18. One of the most detailed accounts of how Joseph Smith received the revelations in the Doctrine and Covenants comes from Parley P. Pratt, who recorded the following in relation to the reception of D&C 50: “Feeling our weakness and inexperience, and lest we should err in judgment concerning these spiritual phenomena, myself, John Murdock, and several other Elders, went to Joseph Smith, and asked him to inquire of the Lord concerning these spirits or manifestations. After we had joined in prayer in his translating room, he dictated in our presence the following revelation:—(Each sentence was uttered slowly and very distinctly, and with a pause between each, sufficiently long for it to be recorded, by an ordinary writer, in long hand. This was the manner in which all his written revelations were dictated and written. There was never any hesitation, reviewing, or reading back, in order to keep the run of the subject; neither did any of these communications undergo revisions, interlinings, or corrections. As he dictated them so they stood, so far as I have witnessed; and I was present to witness the dictation of several communications of several pages each. This inquiry was made and the answer given in May, 1831.).” Parley P. Pratt, The Autobiography of Parley Parker Pratt, ed. Parley P. Pratt Jr. (New York, NY: Russell Brothers, 1874), 65–66; paragraph formatting slightly adjusted. While suspecting that Pratt was mostly correct in his report about the nature of Smith’s dictations, James Allen notes that Pratt “was not fully aware of what happened as a scribe put the words down on paper. Section 50, as recorded in Revelation Book 1, flows nicely and contains some beautiful and powerful admonitions. But there is virtually no punctuation (which, of course, reflects the scribe, not Joseph Smith), and there are several interlines as well as word corrections, though not as many as in most of the other revelations. There is no indication of who the original scribe was, but John Whitmer copied it into the revelation book and the minimal corrections were made by him, Sidney Rigdon, William W. Phelps, and Joseph Smith. None of the corrections, however, detracts from the power and importance of the revelation. They only make the revelation more readable. With all this in mind, the faithful Latter-day Saint should feel comforted, not concerned, with the knowledge that Joseph and his associates carefully edited and refined the revelations before they were published.” James B. Allen, “Joseph Smith Papers, Manuscript Revelation Books, facsimile edition,” BYU Studies 51, no. 2 (2012): 159. We also have what is believed to be the original manuscript upon which the Book of Moses was dictated, as well as a subsequent revised copy, allowing readers to see the extent of some of the edits made to this document. See Old Testament Revision 1, p. 0, The Joseph Smith Papers, accessed July 8, 2026; Old Testament Revision 2, p. 0, The Joseph Smith Papers, accessed July 8, 2026, online at josephsmithpapers.org. Precisely which version of this text should have priority in which context, however, is not always a straightforward matter. See Jeffrey M. Bradshaw, Matthew L. Bowen, and Ryan Dahle, “Textual Criticism and the Book of Moses: A Response to Colby Townsend’s ‘Returning to the Sources,’ Part 1 of 2,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship 40 (2020): 120–122.