Doctrine and Covenants 76 – Study Guide

11 We, Joseph Smith, Jun., and Sidney Rigdon, being in the Spirit on the sixteenth day of February, in the year of our Lord one thousand eight hundred and thirty-two—

12 By the power of the Spirit our eyes were opened and our understandings were enlightened, so as to see and understand the things of God—

13 Even those things which were from the beginning before the world was, which were ordained of the Father, through his Only Begotten Son, who was in the bosom of the Father, even from the beginning;

14 Of whom we bear record; and the record which we bear is the fulness of the gospel of Jesus Christ, who is the Son, whom we saw and with whom we conversed in the heavenly vision.

15 For while we were doing the work of translation, which the Lord had appointed unto us, we came to the twenty-ninth verse of the fifth chapter of John, which was given unto us as follows—

16 Speaking of the resurrection of the dead, concerning those who shall hear the voice of the Son of Man:

17 And shall come forth; they who have done good, in the resurrection of the just; and they who have done evil, in the resurrection of the unjust.

18 Now this caused us to marvel, for it was given unto us of the Spirit.

19 And while we meditated upon these things, the Lord touched the eyes of our understandings and they were opened, and the glory of the Lord shone round about.

• "In the Spirit" (v. 11): A phrase used throughout the Biblical texts to refer to an inner state of reflection, used in Revelation 1:10 and other apocalyptic texts to signal a visionary or prophetic state.

  
  

• "Eyes... opened" (v. 12, 19): Alludes to several passages of becoming spiritually awake, used in Genesis 3:5-7 when Adam and Eve had their eyes opened (עֵֽינֵיכֶ֑ם וִהְיִיתֶם֙, פָּקַח). As they gained greater knowledge and insight, they became aware of their “nakedness.” This phrase is used in Luke 24:31, when the disciples recognized the resurrected Christ. In Hebrew idiom, this signifies divine enlightenment and prophetic insight. There are many examples of Christ touching the eyes of the blind, granting them physical and spiritual sight (ἥψατο τῶν ὀφθαλμῶν), such as the blind man whom Christ healed in stages (John 9). This is the type of sight and insight he promises to those who learn to see and recognize Him, particularly at the Last Day (See Isa 35:5).

  
  

• "Ordained... through his Only Begotten Son" (v. 13): Reflects pre-mortal Christology seen in John 1:1–3 , Jhn 15:16, and Hebrews 1:2, affirming the concept of for-ordination and Christ as the agent of creation and redemption.

  
  

• Pondering on John 5:29 and the resurrection of the dead.

  
  

• Conversed in the heavenly vision: Acts 26, Compare with Paul’s defense before king Agrippa in Acts 26, describing his vision of Jesus Christ and the conversation he had with Him.

  
  

• "Fulness of the gospel" (v. 14): This phrase reflects the Restoration concept that the complete plan of salvation—including priesthood, ordinances, and covenants—is being brought together in the dispensation of the fulness of times. Compare Ephesians 1:10.

  
  

• "Hear the voice of the Son of Man" (v. 16): This echoes several scriptural moments of divine communication: John 5:25, where the dead hear the voice of the Son of God and live; Deuteronomy 4:36, where God makes His voice heard from heaven to instruct; and Micah 6:8–9, where the Lord’s voice cries out to the city, inviting wisdom and justice.

  
  

• "Resurrection of the just/unjust" (v. 17): This mirrors language from Acts 24:15, indicating a shared theological tradition between early Christianity and Restoration thought.

  
  

• “Given unto us of the Spirit” (v. 18): Compare 2 Corinthians 5:5, which describes one of the means whereby God speaks to mankind in the flesh.

  
  

• "Hear the voice of the Son of Man" (v. 16): This echoes several scriptural moments of divine communication: John 5:25, where the dead hear the voice of the Son of God and live; Deuteronomy 4:36, where God makes His voice heard from heaven to instruct; and Micah 6:8–9, where the Lord’s voice cries out to the city, inviting wisdom and justice.

  
  

The title “Son of Man” (Bar Enosh בַ֥ר אֱנָ֖שׁ, υἱοῦ τοῦ ἀνθρώπου) was used throughout scripture to describe the Messiah, and it was a term that the Savior used repeatedly to describe himself and his mission (Luke 9:22; 21:36). This is the phrase used in the book of Revelation (1:13 and 14:14) to describe the “Ancient of Days” (עַתִּ֤יק יֽוֹמַיָּא֙), who is worthy to open the seals of the seven dispensations, as described by Daniel in 7:13 (and 22). (See also Mat 8:20, Mat 9:6, Mat 10:23, Mat 11:19, Mat 12:8, Mat 12:32, Mat 12:40, Mat 13:37, Mat 13:41, Mat 16:27, Mat 16:28, Mat 17:9, Mat 17:12, Mat 17:22, Mat 18:11, Mat 19:28, Mat 20:18, Mat 20:28, Mat 24:27, Mat 24:37, Mat 24:39, ​​Mat 25:13, Mat 25:31, Mat 26:2, Mat 26:24, Mat 26:45, Mat 26:64, Mar 2:10, Mar 2:28, Mar 8:31, Mar 8:38, Mar 9:9, Mar 9:12, Mar 9:31…)

• "Meditated" (v. 19)

  • Hebrew: שִׂיחַ (siach) — To muse, rehearse inwardly, commune

  • Greek: μελετάω (meletaō) — To study, cultivate, ponder deeply

The verb suggests not passive thinking but sacred rehearsal—pondering with intent to receive.

20 And we beheld the glory of the Son, on the right hand of the Father, and received of his fulness;

21 And saw the holy angels, and them who are sanctified before his throne, worshiping God, and the Lamb, who worship him forever and ever.

22 And now, after the many testimonies which have been given of him, this is the testimony, last of all, which we give of him: That he lives!

23 For we saw him, even on the right hand of God; and we heard the voice bearing record that he is the Only Begotten of the Father—

24 That by him, and through him, and of him, the worlds are and were created, and the inhabitants thereof are begotten sons and daughters unto God.

• "Glory of the Son... right hand of the Father" (v. 20): A foundational phrase echoing Acts 7:55–56 (Stephen’s vision) and Psalm 110:1 (“Sit thou at my right hand...”). The right hand (יָמִין yâmîyn) denotes a token of authority, power, and covenantal favor. (See also Mat 25:34, Act 2:33)

  
  

• "Sanctified before his throne" (v. 21): Sanctification here implies those made holy and pure through Christ’s atonement and covenant faithfulness (see Hebrews 12:22–24). Sanctification: קָדַשׁ qâdash, ἁγιάζω hagiázō Throne: ​​θρόνος thrónos, כִּסֵּא kiççêʼ (mercy seat, כַּפֹּרֶת kappôreth)

  
  

• "This is the testimony... That he lives!" (v. 22): Resonates with Job 19:25–27 and Luke 24:34—a living, bodily resurrected Lord. See also John 14:19 Conjugations in Greek and Hebrew: ζῇ (zēi) — He lives, חַי הוּא (chai hu) — He lives

  
  

• “We saw Him” (v.23): is more than a statement of sight—it is a declaration of divine encounter and profound recognition. The language used in Hebrew and Greek helps to clarify how significant this phrase is:

  • Hebrew: רְאִינוּ אֹתוֹ (re'inu oto)

  • Hebrew Root: רָאָה (ra'ah) — to see, perceive, inspect

    • (oto) אֹתוֹ — “Him,” a direct object marker composed of אֵת + the masculine singular suffix וֹ. This אֵת (et), “Aleph-Tav”comparable to the Alpha and Omega, echoes Genesis 1:1, where it appears without translation, hinting at the divine Word—the unspoken presence through whom all creation sprang (cf. John 1:1).

  • Greek: εἴδομεν αὐτόν (eidomen auton)

    • From ὁράω (horaō) → aorist εἶδον (eídōn): “we saw.”

      (Fun fact: Note the common etymological roots: Greek: εἴδω, ἴδω, Latin: video, Sanskrit: vid, (perfect form: vêda “know”, vind-â-mi “find”) PIE: weid-; These are the common roots for many English words that we are familiar with today, words such as video, vision, view, idea, wise, advise, etc.)

  
  

  αὐτόν (auton) — “him.”

  • The root αὐτ- means “self” or “one’s own.” This root appears in words like autograph, autonomous, and authentic—emphasizing identity, self-existence, and independant, self directed, self sustaining governance

  • The -ον (-on) suffix,  attached to the end of this root indicates that Christ was the singular direct object of the action, the one whom Joseph and Sidney saw.

  
  

• "By him, and through him, and of him" (v. 24): This phrase is echoed in Romans 11:36. The Greek prepositions used there—ἐξ αὐτοῦ (from Him), δι᾽ αὐτοῦ (through Him), and εἰς αὐτόν (to Him)—highlight Christ as the source, means, and purpose of all creation. This formula teaches that:

  • All things originate from Christ (Creator)

  • All things are sustained through Christ (Mediator)

  • All things ultimately return to Christ (Redeemer). Compare with Ephesians 1:10 and Colossians 1:17.

    
    

• "Worlds are and were created" (v. 24): See Hebrews 1:2; the plural worlds doctrine in LDS thought is unique and expansive.

"Create"

• Hebrew: בָּרָא (bara’) — to create, shape, form

• While bara’ is sometimes associated with creation ex nihilo (out of nothing) in some Christian theology, Latter-day Saint theology—aligns more closely with what the Hebrew actually say—teaching that Christ created this world from unorganized matter.

• The term appears in Genesis 1:1: “In the beginning God created…”

• The Hebrew word translated as “in the beginning” is בְּרֵאשִׁית (bereshit). Importantly, this word does not include the definite article “the”—which would be spelled bareshit (בָּרֵאשִׁית). Instead, bereshit can be read more accurately as “in a beginning”, implying a beginning point—.

This subtle grammatical detail is significant as it supports Latter-day Saint teachings that creation was not ex nihilo (out of nothing), but rather an act of divine organization from matter unorganized, consistent with Abraham 4:1.

Even the -it (ית) ending in bereshit is linguistically rich. This feminine diminutive suffix is often used in Hebrew to describe offspring, tribes, or nations that follow a particular lineage or tradition—such as Israelite or Nephite. Thus, bereshit may convey more than just a starting point—it evokes the beginning of a specific lineage, a patterned creation, a world derived from divine archetypes.

Additionally, the Hebrew root רֵאשׁ (rosh), embedded in bereshit, doesn’t just mean “beginning” but also “head” or “chief”—a term frequently used to describe leadership or preeminence (e.g., Rosh Hashanah = "Head of the Year"). This opens a powerful metaphor: Christ as the “Living Head” of Creation.  Just as the Greek letters Chi (Χ) and Rho (Ρ) form the early Christian Christogram—symbolizing the name Christos—we can explore a deeper symbolic connection through Hebrew. The Greek Chi parallels the Hebrew חַי (chai), meaning “living,” and רֹאשׁ (rosh), meaning “head” or “chief.”

Thus, we might say that Christ is the רֹאשׁ (rosh)—the Living Head—through whom all creation is governed:

This symbolism underscores the fundamental message of this passage. He is the center of all creation—living, ruling, sustaining.

• Greek: κτίζω (ktizō) — to create, build, found, establish

  • Appears in Colossians 1:16: “For by him were all things created…”

  • This word implies intentional, structured creation—often used for founding a city or institution, reinforcing that divine creation is not chaotic, but ordered, governed, and purposed.

• "Fulness"

  • Greek: πλήρωμα (plērōma) — completeness, full measure, totality.

The fulness Christ possesses is shared with the faithful (see John 1:16). In D&C 76, Joseph and Sidney begin to witness what that fulness entails—eternal dominion, worship, creation, and divine sonship.

25 And this we saw also, and bear record, that an angel of God who was in authority in the presence of God, who rebelled against the Only Begotten Son whom the Father loved and who was in the bosom of the Father, was thrust down from the presence of God and the Son,

26 And was called Perdition, for the heavens wept over him—he was Lucifer, a son of the morning.

27 And we beheld, and lo, he is fallen! is fallen, even a son of the morning!

28 And while we were yet in the Spirit, the Lord commanded us that we should write the vision; for we beheld Satan, that old serpent, even the devil, who rebelled against God, and sought to take the kingdom of our God and his Christ—

29 Wherefore, he maketh war with the saints of God, and encompasseth them round about.

• "Angel of God who was in authority" (v. 25)

• Indicates that Lucifer once held divine authority and presence in the heavenly realms—suggesting a high station before his fall (cf. Isaiah 14:12–15).

  
  

• "Perdition" (v. 26):

• From Latin perditio meaning "utter destruction" or "ruin."

• In scripture, Perdition represents one who is entirely lost—both as a title for Lucifer and as a category ("sons of perdition"). Cf. 2 Thessalonians 2:3.

  
  

• "Lucifer, son of the morning":

  • Lucifer comes from the Latin lux (light) + ferre (to bear): “light-bearer.”

  • Hebrew parallel in Isaiah 14:12: הֵילֵל בֶּן-שָׁחַר (Helel ben Shachar), “shining one, son of the dawn.”

    
    

• "He is fallen, is fallen" (v. 27):

  • Echoes the apocalyptic phrase in Revelation 18:2: "Babylon is fallen, is fallen!"

  • The repetition amplifies the magnitude of the fall—from divine glory to utter ruin.

  • The word fallen may also relate to the Nephilim (fallen ones “giants”) in Genesis 6:4, beings associated with rebellion and corruption.

    
    

• "Son of the morning" indicates a once-exalted status among divine beings—he was a “morning star,” later usurping divine order (cf. Job 38:7).

  
  

• "That old serpent, even the devil" (v. 28):

  • Links to Genesis 3:1 and Revelation 12:9: “the great dragon…that old serpent, called the Devil, and Satan.”

    • Serpent: symbolic of cunning and deception.

    • Devil (Greek: diabolos) — “slanderer, accuser.”

    • Satan (Hebrew: שָׂטָן satan) — “adversary.”

  • See President James E. Faust’s address, “The Great Imitator” (2007), for a powerful treatment of Satan’s tactics in modern times.

    
    

• "He sought to take the kingdom of God and his Christ" (v. 28):

  • Echoes Revelation 12:4–9, where the dragon attempts to overthrow divine rule and is cast out.

  • Symbolizes satanic ambition to usurp priesthood authority and disrupt God’s plan.

    
    

• "He maketh war with the saints" (v. 29):

  • Continues the theme of Revelation 12:17: “And the dragon was wroth…and went to make war with the remnant.”

  • This imagery portrays the ongoing conflict between good and evil—between covenant keepers and adversarial forces.

30 And we saw a vision of the sufferings of those with whom he made war and overcame, for thus came the voice of the Lord unto us:

31 Thus saith the Lord concerning all those who know my power, and have been made partakers thereof, and suffered themselves through the power of the devil to be overcome, and to deny the truth and defy my power—

32 They are they who are the sons of perdition, of whom I say that it had been better for them never to have been born;

33 For they are vessels of wrath, doomed to suffer the wrath of God, with the devil and his angels in eternity;

34 Concerning whom I have said there is no forgiveness in this world nor in the world to come—

35 Having denied the Holy Spirit after having received it, and having denied the Only Begotten Son of the Father, having crucified him unto themselves and put him to an open shame.

36 These are they who shall go away into the lake of fire and brimstone, with the devil and his angels—

37 And the only ones on whom the second death shall have any power;

38 Yea, verily, the only ones who shall not be redeemed in the due time of the Lord, after the sufferings of his wrath.

39 For all the rest shall be brought forth by the resurrection of the dead, through the triumph and the glory of the Lamb, who was slain, who was in the bosom of the Father before the worlds were made.

• "Know my power... made partakers thereof" (v. 31):

  • Indicates a firsthand, undeniable witness of God’s glory and presence. Not mere belief or testimony, but experiential knowledge. Compare with Hebrews 6:4–6 and Alma 24:30.

    
    

• "Suffered themselves through the power of the devil to be overcome":

  • Highlights the active agency of those who become sons of perdition. This isn't passive sin but intentional rebellion. See D&C 132:27.

    
    

• "Deny the truth and defy my power":

  • To "defy" is stronger than reject—it suggests mocking, resisting, or seeking to overturn divine authority.

    
    

• "Better for them never to have been born" (v. 32):

  • This phrase underscores the gravity of their eternal separation. Echoes Matthew 26:24, where Jesus says it of Judas.

    
    

• "No forgiveness in this world nor the world to come" (v. 34):

  • See Mark 3:29: denial of the Holy Ghost is called an eternal sin.

  
  

• "Denied the Holy Spirit... crucified him unto themselves" (v. 35):

  • The most detailed explanation of the unpardonable sin in scripture.

  • See Joseph Smith’s King Follett Discourse for clarification: to qualify, a person must see the heavens opened and know God, then choose to rebel.

    
    

• "Lake of fire and brimstone" (v. 36):

  • Not literal fire, but symbolic of eternal torment, regret, and alienation (cf. Revelation 20:14–15).

  
  

• "Second death" (v. 37):

  • First death = physical; second death = permanent spiritual separation from God (cf. Helaman 14:18).

    
    

• "All the rest shall be brought forth... through the triumph and glory of the Lamb" (v. 39):

  • This closing line is both a contrast and a comfort: only the sons of perdition remain lost. All others will be resurrected and redeemed through Christ.

  • Echoes Mosiah 16:7–9 and 1 Corinthians 15:22: "In Christ shall all be made alive."

40 And this is the gospel, the glad tidings, which the voice out of the heavens bore record unto us—

41 That he came into the world, even Jesus, to be crucified for the world, and to bear the sins of the world, and to sanctify the world, and to cleanse it from all unrighteousness;

42 That through him all might be saved whom the Father had put into his power and made by him;

43 Who glorifies the Father, and saves all the works of his hands, except those sons of perdition who deny the Son after the Father has revealed him.

44 Wherefore, he saves all except them—they shall go away into everlasting punishment, which is endless punishment, which is eternal punishment, to reign with the devil and his angels in eternity, where their worm dieth not, and the fire is not quenched, which is their torment—

45 And the end thereof, neither the place thereof, nor their torment, no man knows;

46 Neither was it revealed, neither is, neither will be unto man, except to them who are made partakers thereof; 47 Nevertheless, I, the Lord, show it by vision unto many, but straightway shut it up again;

48 Wherefore, the end, the width, the height, the depth, and the misery thereof they understand not, neither any man except those who are ordained unto this condemnation.

49 And we heard the voice, saying: Write the vision, for lo, this is the end of the vision of the sufferings of the ungodly.

• "Gospel" (v. 40): From Old English gōdspel—a compound of gōd (good) + spel (news). In Greek, it is εὐαγγέλιον (euangelion), meaning “good news” or “glad tidings.” The "voice out of heaven" bears direct divine witness of this message.

  
  

• "Crucify" (v. 41): Greek σταυρόω (stauroō) — to fasten to a stake or cross. Christ's crucifixion is portrayed as an offering for the entire world.

  
  

• "Bear the sins" (v. 41): Compare with Isaiah 53:4–5 and 1 Peter 2:24. In Hebrew, the verb for “bear” is often נָשָׂא (nasa), meaning “to lift, carry, or bear.”

  
  

• "Sanctify" & "Cleanse" (v. 41):

  • "Sanctify": Hebrew קָדַשׁ (qadash) – to make holy, to set apart.

  • "Cleanse": Greek καθαρίζω (katharizō) – to make clean, pure from defilement.

    
    

• "Put into his power" (v. 42): Christ is the Creator, Mediator, and Judge. Compare with Ephesians 1:10 and Colossians 1:17.

  
  

• "Glorifies the Father" (v. 43):

  • Greek δοξάζω (doxazō) — to magnify, honor, render glorious.

  • Jesus continually redirects attention and praise to the Father, modeling divine humility and unity (cf. John 17:1–5).

    
    

• "Everlasting / Endless / Eternal Punishment" (v. 44):

  • See Doctrine and Covenants 19:10–12 for clarification: "eternal punishment" is called such because it belongs to God and his eternal atonement covers it completely—not because the punishment has no end.

  • "Endless" = without known boundary; "eternal" = pertaining to God.

    
    

• "Worm dieth not... fire not quenched" (v. 44): Quotation from Mark 9:44, imagery of continual decay and judgment.

  
  

• "Ordained unto condemnation" (v. 48):

  • Hebrew נָתַן (natan): to appoint, assign.

  • Greek τασσώ (tassō): to set in place, designate by authority.

  • Those "ordained" here likely refers to those who, by perfect knowledge and rebellion, have sealed themselves to destruction—not predestined, but willfully set.

    
    

• "Write the vision" (v. 49): Echoes the divine commission to record sacred truths for later generations (cf. Habakkuk 2:2–3).