Doctrine & Covenants Section 66 — Study Guide

Summary

These opening verses affirm William McLellin’s recent repentance and acceptance of the gospel covenant. The Lord acknowledges his sincerity and welcomes him into the fullness of the gospel plan—a divine structure revealed in ancient times and now restored. The tone is personal, affirming, and covenantal.

Language & Cultural Insights

The Lord introduces himself using several different names.  These names are significant. 

"Lord"

• Hebrew:

  • Adonai (אֲדֹנָי) — A title of respectful address meaning “Master” or “Lord.” This form is spoken aloud in place of the divine name YHWH in Jewish tradition. It reflects reverence, divine rulership, and absolute authority.

  • YHWH / יהוה (Tetragrammaton) — This is the sacred name of God, often rendered as "LORD" in all caps in the King James Bible, this is also where the name Yahweh and the English adaptation Jehovah are derived. These names are traditionally not pronounced by devout Jews, who instead say Adonai or HaShem (“the Name”).

YHWH / יהוה likely derives from the Hebrew verb הָיָה (hayah), meaning “to be” or “to exist,” which conveys the sense of eternal being, or “He Who Is”. This connects directly to the divine name revealed to Moses in Exodus 3:14, when he asked God whom he should say sent him. The Lord replied:

“I AM THAT I AM” (Hebrew: Ehyeh Asher Ehyeh — אֶהְיֶה אֲשֶׁר אֶהְיֶה), and instructed Moses to tell the Israelites: “I AM (אֶהְיֶה) hath sent me unto you.”

This declaration reflects self-existence, unchangeable nature, and eternal presence of God. The name YHWH (יהוה), often rendered Jehovah or LORD in all caps, is closely related to this root, and is traditionally understood to mean “He is,”  “He causes to be,” and “He will be/ become.” It is the covenant name of Israel’s God and reveals His identity as the ever-living, ever-faithful One who keeps covenant and redeems His people.

• Greek (LXX/NT equivalent):

  • Kyrios (Κύριος) — Means “Lord,” “master,” or “sovereign.” In the New Testament, this title is frequently applied to Jesus, affirming His divine identity.

"Redeemer"

• Hebrew: Go'el (גֹּאֵל) — From the root גָּאַל (ga'al), meaning “to redeem, to act as kinsman.” The go’el was a near relative with legal obligations to rescue or restore:

  • Redeem property or persons sold into slavery (Leviticus 25)

  • Avenge wrongful death

  • Marry the widow (levirate marriage)

• Christ as Go’el represents our Kinsman-Redeemer—He takes responsibility for our debts, sins, and losses (see Ruth 4, Isaiah 59:20).

  
  

• Greek: Lytrotēs (Λυτρωτής) — Derived from lytron meaning ransom—used for someone who pays the price to set a captive free. Tied to Jesus’ declaration: “The Son of man came...to give his life a ransom for many.” (Mark 10:45)

  
  

 "Savior of the world"

• Hebrew equivalent: Moshia HaOlam (מוֹשִׁיעַ הָעוֹלָם)

  • Moshia from yasha (יָשַׁע) — to deliver or save — the same root from which the name Yeshua (יֵשׁוּעַ), Yehoshuah, Joshua, and Jesus are derived. (Not to be confused with מָשִׁיחַ Mashiach, or “Messiah,” which comes from a different root that means “annointed,” from which we get the name “Christ,”  Moshia and Meshiach are different titles that each, while related, serve a distinct role.)

    
    

• Greek: Sōtēr tou kosmou (Σωτὴρ τοῦ κόσμου)

  • Sōtēr — savior, deliverer (used in Luke 2:11 and John 4:42)

  • Kosmos — “world,” not only the physical earth but its inhabitants and systems

"Believe on my name"

• Hebrew (conceptual):

  • To believe on His name (Leha’emin b’shem לֵהָאֱמִין בְּשֵׁם) means to trust in His character, authority, and covenant role. In ancient thought, a name wasn't just a label—it embodied identity, mission, and divine calling.

• Greek:  Pisteuō epi tō onomati (πιστεύω ἐπὶ τῷ ὀνόματι) —

  • This construction emphasizes active trust and covenant loyalty. It implies more than intellectual assent—it involves allegiance and reliance on the Redeemer. (John 1:12, Mosiah 3:17) 

“Turned away from your iniquities” — 

This phrase reflects the Hebrew concept of שׁוּב (shuv), which means “to turn” or “to return,” and is frequently used in the context of repentance. True repentance involves more than just turning away from sin—it is an intentional return to covenant relationship with God. In this sense, repentance can be understood as an ongoing course correction. Just as maintaining balance on a bicycle requires countless small adjustments, staying aligned with the Lord requires continual, conscious efforts to refocus our hearts and actions on the Savior. These daily, even moment-to-moment, corrections help us remain spiritually balanced and keep our eternal destination clearly in sight.

“My truths” — 

In Greek, ἀλήθεια (alētheia) refers to truth as unveiled reality—what corresponds with divine reality, not just factual correctness. 

In Hebrew, the term אֱמֶת (emet) is used.  אֱמֶת (emet) is spelled with three letters:

(Aleph) א - the first letter of the Hebrew alphabet

(Mem) מ - the middle

(Tav) ת - the last

This composition signifies that truth encompasses the beginning, middle, and end—a symbol that genuine truth can only be grasped by viewing the full arc of any doctrine, story, or soul. It also reflects the eternal nature of God’s truth: it is consistent, complete, and enduring, the same yesterday, today, and forever.

“Everlasting covenant” — 

This phrase refers to God's unchanging covenant with His children, stretching from Abraham to the present (cf. D&C 1:15). It includes both obligations (faith, obedience, repentance) and promises (forgiveness, exaltation, glory).

• (Hebrew: בְּרִית עוֹלָם | Greek: διαθήκη αἰώνιος) refers to God's eternal, binding agreement with His people—restored in our dispensation through the fullness of the gospel. It is "new" in being revealed anew through Christ, and "everlasting" in origin and scope (Hebrews 13:20; D&C 132:6).

• The covenant is portrayed in scripture as a marriage relationship between Christ (the Bridegroom) and His people (the Bride). The bride takes on His name (see Mosiah 5:7–9), and Christ, as the Kinsman-Redeemer (Ruth 4:4–10), assumes legal responsibility for her debts. He pays for sin and offers joy, life, and restoration in exchange for repentance and loyalty. (Revelation 19:7–9, Isaiah 54:5)

“Life and glories to be revealed” — Echoes 1 Corinthians 2:9: “Eye hath not seen…” and aligns with themes of eschatological glory in D&C 76.

“As it was written by the prophets and apostles” — This affirms doctrinal continuity between dispensations. The Lord is fulfilling promises made through ancient scripture (e.g., Isaiah 2:2–3).

Reflection Questions

• Do I recognize and rejoice in the moments the Lord affirms my repentance?

• How do I show gratitude for the truths I’ve received?

• Am I fully embracing the everlasting covenant with heart and action?

• In what ways am I preparing for the “glories to be revealed”?

References

• Mosiah 26:30 — “As often as my people repent will I forgive them…”

• Hebrews 4:12 — The Word discerns thoughts and intents of the heart

• D&C 1:15 — “Strayed from mine ordinances, and broken mine everlasting covenant”

• Elder Jeffrey R. Holland, “The Grandeur of God,” Oct. 2003 — On the Savior as Redeemer and the full revelation of God’s covenant

• Elder Jeffrey R. Holland, “Come Unto Me,” Oct. 1998 — On Christ’s redemptive reach and intimate covenant.