Doctrine and Covenants 132 and Polygamy

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Doctrine and Covenants 132 and Polygamy

110 Primary Sources

Doctrine and Covenants Section 132 Timeline

Pre-Publication History of Section 132

June 1829

Joseph Smith[BIO] translates Jacob 2:24–30 in the Book of Mormon, where the prophet Jacob[BIO] condemns the Nephites for practicing polygamy but teaches that God may command plural marriage at specific times.[1][2]

Circa 1831

Joseph Smith, while working on his inspired translation of the Bible, asks God questions regarding polygamy, seeking clarification on the practices of biblical figures like Abraham, Jacob, David, and Solomon.[3][4]

August 1835

The original section 101 of the first edition of the Doctrine and Covenants—written by Oliver Cowdery[BIO] and included for publication while Joseph Smith was away from Kirtland, Ohio[5]—outlines the Church's general law of marriage, condemning polygamy and affirming monogamy.[6]

Circa 1835-1836

Joseph Smith secretly marries Fanny Alger[BIO] in Kirtland, Ohio, marking his first known plural marriage.[7]

April 3, 1836

Elijah[BIO] appears to Joseph Smith and Oliver Cowdery in the Kirtland Temple and restores the sealing keys.[8][9]

Circa 1841

In Nauvoo, Joseph Smith begins being sealed to other women under the principle of plural marriage.[10]

July 12, 1843

Joseph Smith receives the revelation now known as Doctrine and Covenants 132, which is witnessed by Hyrum Smith[BIO] and recorded by William Clayton.[BIO][11]

Circa July 12–13, 1843

Joseph Kingsbury[BIO] makes a copy of the revelation at the request of Newel K. Whitney.[BIO][12]

Circa July 13–15 1843

A few days after Joseph and Hyrum share the revelation with Emma Smith,[BIO] she reportedly burns the original copy written by William Clayton.[13] However, Newel K. Whitney retains the copy he had requested from Joseph Kingsbury.[14]

July 16, 1843

Joseph Smith gives a sermon echoing language from the revelation, teaching that a man must enter into an "everlasting covenant" with his wife, but does not explicitly mention plural marriage.[15]

August 12, 1843

Hyrum Smith reads the revelation on plural marriage to the Nauvoo High Council.[16][17][18]

Circa August 23–28, 1843

Willard Richards[BIO] writes to Brigham Young[BIO] about a "new revelation" from Joseph Smith.[19]

Circa 1843–1844

Various people report having privately read or heard of the revelation on plural marriage.[20][21]

October 28, 1843

Content from the revelation on plural marriage is referenced by John C. Bennett[BIO] in a letter published in an Iowa newspaper.[22]

January 5, 1844

Jacob Scott,[BIO] a Latter-day Saint living in Nauvoo, references teachings found in the revelation on plural marriage in a letter to his daughter.[23]

April 8, 1844

Hyrum recounts at a Church conference how Joseph taught him about eternal plural sealings.[24]

June 7, 1844

Content from the revelation on plural marriage is paraphrased in the Nauvoo Expositor.[25]

June 8, 1844

Hyrum appears to confirm the existence of the plural marriage revelation in a meeting with the Nauvoo City Council.[26]

June 10, 1844

Joseph alludes to concepts in the plural marriage revelation in a Nauvoo City Council meeting.[27]

June 27, 1844

Joseph is murdered in Carthage, Illinois.[28]

November 1, 1844

Content from the revelation on plural marriage is paraphrased in Sidney Rigdon's[BIO] periodical Messenger and Advocate.[29]

Circa 1846–1847

Copies of the revelation are made by Willard Richards and Horace K. Whitney.[BIO][30]

Circa 1846–1847

Brigham Young is given the manuscript copy of the revelation on plural marriage by Newel K. Whitney.[31]

Publication History of Section 132

August 29, 1852

Under the direction of Brigham Young, Orson Pratt[BIO] publicly announces the doctrine of plural marriage and reads the revelation on plural marriage during a special conference in Salt Lake City.[32]

September 14, 1852

Section 132 is printed by the Church for the first time by the Deseret News in Salt Lake City.[33]

January 1853

Section 132 is printed in both The Seer and the Millennial Star.[34]

1876

Section 132 is included in a new edition of the Doctrine and Covenants.[35]

1878

Section 132 is included in a new edition of the Pearl of Great Price.[36]

October 10, 1880

In general conference, Church members formally accept a new edition of the Doctrine and Covenants, which contained section 132.[37]

1921

A new edition of the Doctrine and Covenants prepared by the Church removes the Lectures on Faith but retains sections 132.[38]

1981

A new edition of the Doctrine and Covenants prepared by the Church retains section 132.[39]

2013

The Church revises the 1981 edition of the Doctrine and Covenants, retaining section 132.[40]

Expand Timeline

What is Doctrine and Covenants 132?

It is a revelation that was given to Joseph Smith[BIO] on July 12, 1843,[41] in response to his questions about the wives and concubines of people in the Bible and Emma Smith's[BIO] concerns about plural marriage.[42] It provides teachings on eternal marriage and the keys of the priesthood.[43]

When Doctrine and Covenants 132 was canonized in 1880,[44] it replaced the earlier Section 101, which had outlined the general law of marriage for the Church.[45]

What does section 132 have to do with polygamy?

Doctrine and Covenants 132 outlines the new and everlasting covenant of marriage and specifies that celestial marriage is required for exaltation.[46] It also states that plural marriage is justified when God commands it.[47]

Does section 132 command everyone to practice polygamy?

No. Doctrine and Covenants 132 states that plural marriage is only authorized for those whom God specifically commands.[48]

Wait, didn't Joseph receive revelation to practice plural marriage after he married other women?

No, probably not. Doctrine and Covenants 132 is the earliest known written revelation on plural marriage from Joseph, but he was reportedly receiving revelation on the subject as early as 1831.[49][50]

Related Question

Did Joseph Smith marry other women before the written revelation on eternal marriage and polygamy?

Read more in Joseph Smith and Fanny Alger

Why would Joseph be asking the Lord about this?

Joseph had reportedly already been receiving revelation on plural marriage,[51] and Emma had concerns about the practice.[52] Hyrum urged Joseph to write down a revelation on celestial and plural marriage, believing he could convince Emma of its truth and bring peace.[53]

Related Question

How did Emma Smith feel about plural marriage?

Related Question

Is polygamy biblical?

Read more in Latter-day Saints and Polygamy

Does section 132 contradict Jacob 2?

No. Both Doctrine and Covenants 132 and Jacob 2 teach that plural marriage is instituted by God to "raise up seed unto [Him]" and also warn against the unrighteous actions of David and Solomon, highlighting that their practices were not always approved by God.[110]

Does section 132 contradict the Joseph Smith Translation of the Bible?

No. The revisions Joseph Smith made in the JST, specifically passages in 1 Kings that discuss David and Solomon's plural marriages, do not contradict the teachings of section 132.[111]

Does section 132 allow for monogamously sealed people to be exalted?

It's unclear, but probably.[112] In the past, some Church leaders taught that plural marriage was a requirement for exaltation,[113] whereas others taught that this was not true.[114] Shortly after the release of the 1890 Manifesto, President George Q. Cannon taught that exaltation could be received without polygamy.[115]

Related Question

Is polygamy a requirement to be in the Celestial Kingdom?

Read More Difficult Questions

110 Primary Sources

Footnotes

BIOJoseph Smith, Jr.
Joseph Smith (1805–1844) organized The Church of Jesus Christ of Latter-day Saints. Born in Sharon, Vermont, he began to experience visions of deity and angels at a young age. One vision featured the Angel Moroni, who revealed the location of gold plates with an account of ancient Americans. He translated this record and published it as The Book of Mormon. He continued to receive revelations throughout his life which serve as the foundation for the Church's doctrine today. He led the Latter-day Saints across the country from New York to Illinois. In 1844, he was martyred while awaiting trial in Carthage, Illinois.
BIOJacob (Book of Mormon)
Jacob, the son of Lehi and Sariah, was a prominent prophet in the Book of Mormon. Born during his family's journey in the wilderness, Jacob endured significant hardships in his youth, which he described as having "suffered much sorrow because of the rudeness of [his] brethren" (2 Nephi 2:1). He grew up learning from his father, Lehi, and his brother Nephi, both of whom prepared him for his role as a prophet. After the Nephites separated from the Lamanites, Jacob became a spiritual leader known for his teachings on chastity, wealth, pride, and the Atonement of Jesus Christ (Jacob 2–3). He also recorded the allegory of the olive tree (Jacob 5).
BIOOliver Cowdery
Oliver Cowdery (1806–1850) was a scribe for the Book of Mormon and served as one of the Book of Mormon's Three Witnesses. In 1838, he was excommunicated from the church for a number of reasons, including encouraging lawsuits against the Church and defaming Joseph Smith by accusing him of adultery. He returned to the faith near the end of his life and never denied his testimony of the Book of Mormon's veracity.
BIOFanny Alger
Fanny Alger (1817?–1889) was born in New York. Her family moved to Ohio during the 1820s. Alger became a housekeeper for the Smith family around 1833. She probably became a plural wife of Joseph Smith in 1835. Alger left the Smith household and moved to Indiana in 1836. She married Solomon Custer in 1836 and bore nine children. Alger joined the Universalists in 1874.
BIOElijah (Bible)
A biblical prophet who lived and ministered in the northern kingdom of Israel in the ninth century BC during the reign of King Ahab. Elijah appeared in the Kirtland Temple on April 3, 1836 to bestow priesthood keys on Joseph Smith and Oliver Cowdery (Doctrine and Covenants 110:13–16).
BIOHyrum Smith
Hyrum Smith (1800–1844) was born in Tunbridge, Vermont. He was the older brother of Joseph Smith, who organized the Church of Jesus Christ of Latter-day Saints, and served as the Church's second patriarch. He was one of the Eight Witnesses to the Book of Mormon. In 1837, he became Second Counselor in the First Presidency, and the following year, he was imprisoned alongside Joseph Smith in Liberty Jail. Hyrum Smith became the Church's new patriarch in 1841 after the death of his father, Joseph Smith, Sr., in Nauvoo. Hyrum also served as a member of the City Council, the Nauvoo Legion, and the Council of Fifty. He was martyred along with Joseph Smith in Carthage Jail in 1844.
BIOWilliam Clayton
William Clayton (1814–1879) was a close associate of Joseph Smith and an early convert to The Church of Jesus Christ of Latter-day Saints. Born in Penwortham, Lancashire, England, he joined the Church in 1837 and soon after became a scribe for Joseph Smith, often involved in the dictation of the Prophet's revelations. Clayton meticulously kept journals that provide a detailed account of early Church history, including the migration of the Latter-day Saints to the Salt Lake Valley. He is best known for writing the hymn "Come, Come, Ye Saints." After the martyrdom of Joseph Smith, Clayton continued to serve the Church under Brigham Young's leadership, contributing significantly to the establishment of the Saints in the Utah Territory. He passed away in Salt Lake City, Utah in 1879.
BIOJoseph C. Kingsbury
Joseph Corrodon Kingsbury (1812–1898) was an early member of The Church of Jesus Christ of Latter-day Saints. He played a significant role in preserving key documents related to the Church's history. Born in Connecticut, Kingsbury joined the Church in the 1830s and followed the Saints through their migrations to Kirtland, Nauvoo, and eventually Utah. In Nauvoo, Kingsbury served as a clerk and scribe. He is perhaps best known for creating a copy of the revelation on plural marriage (Doctrine and Covenants 132) at the request of Bishop Newel K. Whitney in 1843. Kingsbury was a devoted member of the Church who endured the hardships of persecution and westward migration. Kingsbury settled in Utah, where he continued his service to the Church.
BIONewel K. Whitney
Newel K. Whitney (1795–1850) was an early member of the Church of Jesus Christ of Latter-day Saints. Born in Vermont, he joined the Church in 1831. He served as one of the first bishops in the Church of Jesus Christ of Latter-day Saints. Whitney traveled with the Saints to Missouri and later to Nauvoo, where he agreed to allow his daughter, Sarah, be Joseph Smith's plural wife. He relocated to Utah in 1849, where he died.
BIOEmma Hale Smith
Emma Hale Smith (1804–1879) was an early leader in the Church of Jesus Christ of Latter-day Saints. Born in Harmony, Pennsylvania, Emma received a boarding school education in Boston, Massachusetts. She met Joseph Smith in Harmony, Pennsylvania while he was working as a manual laborer and, occasionally, as a treasure-hunter. They married and she followed Joseph Smith throughout his life. Emma served as the first Relief Society President and navigated Joseph Smith's implementation of plural marriage with mixed responses: either supporting or opposing it at various times in her life. After Joseph's death, Emma married Lewis C. Bidamon, a non-Mormon resident of Nauvoo. Later in life, she affiliated with the Reorganized Church of Jesus Christ of Latter Day Saints, later called Community of Christ, where her son Joseph III became president.
BIOWillard Richards
Willard Richards (June 24, 1804 – March 11, 1854) was born in Hopkinton, Massachusetts. He was a physician and served as Second Counselor to Brigham Young in the First Presidency of the Church of Jesus Christ of Latter-day Saints from 1847 until his death. Richards was present at the shooting of Joseph and Hyrum Smith. He also served as the first editor-in-chief for the Deseret News.
BIOBrigham Young
Brigham Young (1801–1877) was an early Latter-day Saint leader. He was born in Whitingham, Vermont. and joined the faith in his twenties after two years of deliberation. He became the President of the Quorum of the Twelve Apostles following the fractionalization of the Church in Kirtland, Ohio. After Joseph Smith's martyrdom in 1844, Young assumed the presidency and led the Latter-day Saints to settle in the Great Basin region. He was married to fifty-five women and fathered fifty-nine children from sixteen of his wives. He also served as the Territorial Governor for Utah Territory until 1857 and as the prophet until his death.
BIOJohn C. Bennett
John C. Bennett (1804–1867) was born in Fairhaven, Massachusetts. He was a physician, and, for a brief period of time, a high-ranking member of the Church. He was influential in the passing of the Nauvoo City Charter in the Illinois Legislature. After being excommunicated for adultery in 1842, he became a staunch critic of the Church, authoring the book History of the Saints: Or, An Exposé of Joe Smith and Mormonism (1842).
BIOJacob Scott
Jacob Scott (1782–1845) was born in County Londonderry, Ireland. He immigrated to Canada in 1819 and later settled in Trafalgar Township, Upper Canada. He joined the Church of Jesus Christ of Latter-day Saints in 1837 and moved to Far West, Missouri, in 1838. After being excommunicated in 1839, he relocated to Appanoose Township, Illinois, and was later reconciled with Joseph Smith. Rebaptized and ordained a high priest in 1843, he spent his final years in Nauvoo, Illinois.
BIOSidney Rigdon
Sidney Rigdon (1793–1876) was a Campbellite minister in Pennsylvania but joined the Church in 1830. He was a gifted orator and served as a member of Joseph Smith's First Presidency. He ran as Joseph Smith's vice presidential candidate in 1844. After Joseph Smith's death, he claimed to be Joseph Smith's successor in opposition to the Quorum of the Twelve. He was excommunicated and went on to establish "The Church of Jesus Christ" in Friendship, New York, where he lived until his death.
BIOHorace K. Whitney
Horace Kimball Whitney (1823–1884) was an early member of The Church of Jesus Christ of Latter-day Saints and a key figure in preserving and documenting the Church's history. Born in Kirtland, Ohio, he was the son of Newel K. Whitney, an early bishop of the Church, and Elizabeth Ann Whitney, both prominent Latter-day Saints. In 1847, Horace made two copies of the revelation on plural marriage (Doctrine & Covenants 132) at the request of his father, Newel K. Whitney. Horace was also a pioneer, crossing the plains with the Saints to the Salt Lake Valley, where he contributed to the community as a writer, editor, and public servant. He worked for the Deseret News and was instrumental in supporting the cultural and educational development of Utah. Horace passed away in Salt Lake City in 1884.
BIOOrson Pratt
Orson Pratt (1811–1881) was born in Hartford, New York, and was an apostle for The Church of Jesus Christ of Latter-day Saints. He was called on many missions. He was excommunicated from the Church in August 1842, after allegations of Joseph Smith's impropriety. Pratt was rebaptized in January 1843 and served as a leading pamphleteer for the Church and defender of the faith.
BIOAbraham (Bible)
Abraham (c. nineteenth century BCE) was born in Ur and was a central figure in biblical history. He was the first of the patriarchs with whom God entered into a covenant to inherit a promised land for his descendants. Abraham spent much of his life as a nomad in the Levant, staying for a while in Egypt (Genesis 11:27–Genesis 12:20). He and his wife, Sarah, had a son named Isaac. Abraham had children with Hagar and Katurah as well. Abraham was told to sacrifice his son Isaac but was stopped by an angel and told to sacrifice a ram instead (Genesis 22).
BIOSarah (Bible)
Sarah, originally named Sarai, was the wife of Abraham. Despite her initial barrenness, Sarah gave birth to Isaac in her old age, fulfilling God’s promise to Abraham that he would have a son through her, making her the mother of the covenant lineage (Genesis 17:15–19; 21:1–7). Sarah’s story includes moments of doubt and human frailty, such as when she laughed at the promise of having a child in her old age (Genesis 18:12–15) or when she offered her maidservant, Hagar, to Abraham in an attempt to fulfill the promise herself (Genesis 16:1–4). Sarah lived to the age of 127 and was honored with burial in the cave of Machpelah, making her one of the first women in the Bible whose death and burial are recorded (Genesis 23:1–20).
BIOHagar (Bible)
Hagar was the Egyptian maidservant of Sarah and the mother of Abraham’s first son, Ishmael. When Sarah was unable to conceive, she gave Hagar to Abraham as a secondary wife to bear a child on her behalf (Genesis 16:1–4). After becoming pregnant, Hagar faced harsh treatment from Sarah, leading her to flee into the wilderness, where she encountered an angel of the Lord who promised that her son would become the father of a great nation (Genesis 16:7–12). Hagar later faced further tension when Sarah gave birth to Isaac and insisted that Hagar and Ishmael be sent away (Genesis 21:8–14). God again intervened, providing water and reassurance to Hagar, affirming His promise to make Ishmael a great nation (Genesis 21:15–20).
BIOKeturah (Bible)
Keturah was Abraham’s wife after the death of Sarah. She bore Abraham six sons: Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah (Genesis 25:1–2). Through these sons, Keturah became the matriarch of several tribes, including the Midianites.
BIOJacob (Bible)
Jacob, later named Israel, was a patriarch in the Bible and a central figure in the history of the Israelite people. Born to Isaac and Rebekah, he was the younger twin of Esau (Genesis 25:24–26). Jacob is known for obtaining the birthright and blessing intended for Esau, events that led to tension with his brother and his eventual flight to Haran (Genesis 25:29–34; 27:1–45). While in Haran, Jacob worked for his uncle Laban, marrying Laban's daughters Leah and Rachel and fathering twelve sons and a daughter. His sons became the progenitors of the twelve tribes of Israel (Genesis 29–30). Jacob experienced a transformative encounter with God, wrestling with an angel and receiving the name Israel, meaning "he who prevails with God" (Genesis 32:22–28). Jacob's later life included a reconciliation with Esau and a migration to Egypt to reunite with his son Joseph, who had risen to power there. Jacob died in Egypt but was buried in the family tomb in Canaan, fulfilling his wish to rest in the land of his ancestors (Genesis 49:29–50:13).
BIOLeah (Bible)
Leah was the first wife of Jacob and the mother of six of the twelve tribes of Israel. She was the older daughter of Laban and became Jacob’s wife through her father’s deception, as Jacob intended to marry her younger sister, Rachel (Genesis 29:15–27). Despite being less favored by Jacob, Leah was blessed with children, which she saw as a sign of God’s love and approval (Genesis 29:31–35). Leah bore six sons—Reuben, Simeon, Levi, Judah, Issachar, and Zebulun—and one daughter, Dinah (Genesis 30:17–21).
BIORachel (Bible)
Rachel was the beloved wife of Jacob and the mother of Joseph and Benjamin. She was the younger daughter of Laban and first met Jacob when he came to her father’s house. Jacob worked for Laban for seven years to marry Rachel, but through deception, Laban gave him Leah first, requiring Jacob to work an additional seven years for Rachel (Genesis 29:9–30). Rachel struggled with infertility for many years. Eventually, God blessed Rachel with two sons: Joseph, who became a savior to his family during a famine, and Benjamin, during whose birth Rachel died (Genesis 30:22–24; 35:16–19).
BIOBilhah (Bible)
Bilhah was Rachel’s handmaid and later became one of Jacob’s wives. When Rachel struggled with infertility, she gave Bilhah to Jacob as a wife so that Rachel could have children through her (Genesis 30:3–8). Bilhah bore two sons, Dan and Naphtali, who became heads of two of the twelve tribes of Israel.
BIOZilpah (Bible)
Zilpah is a lesser-known figure in the Bible. She served as Leah’s handmaid and later became one of Jacob’s concubines. When Leah temporarily stopped bearing children, she gave Zilpah to Jacob as a wife to continue building her family (Genesis 30:9–13). Zilpah bore two sons, Gad and Asher, who became heads of two of the twelve tribes of Israel.
BIOIsaac (Bible)
Isaac, the son of Abraham and Sarah, is a patriarch in the Bible born miraculously to his parents in their old age as a fulfillment of God's promise. He was nearly sacrificed by his father, Abraham, as a test of faith. Isaac married Rebekah, and they became the parents of twin sons, Esau and Jacob. Isaac passed on the covenantal blessings to Jacob, despite being deceived into doing so (Genesis 27).
BIORebekah (Bible)
Rebekah was the wife of Isaac and the mother of Esau and Jacob. She was chosen to marry Isaac through divine guidance when Abraham’s servant found her at a well (Genesis 24:15–28). Rebekah’s marriage to Isaac fulfilled God’s covenant promise to Abraham by continuing the lineage through which the covenant blessings would be passed. Rebekah helped Jacob secure Isaac’s blessing, ensuring that the covenant lineage would continue through him (Genesis 27:1–29).
BIOMoses (Bible)
Moses was a prophet, lawgiver, and leader of the Israelites. Born to Hebrew parents in Egypt during a time of oppression, he was raised in Pharaoh's household after being rescued from the Nile as an infant (Exodus 2:1–10). As an adult, Moses fled Egypt after killing an Egyptian who was beating a Hebrew, later encountering God in the burning bush, where he was called to deliver the Israelites from bondage (Exodus 3). Moses led the Israelites out of Egypt and received the Ten Commandments on Mount Sinai (Exodus 14: 19–20). Over 40 years, he guided the Israelites through the wilderness, interceding with God on their behalf and delivering the laws. Moses died before entering the Promised Land, with his burial place remaining unknown (Deuteronomy 34:1–7).
BIOZipporah (Bible)
Zipporah is a prominent figure in the Bible. She was the wife of Moses and the daughter of Jethro, the priest of Midian. She became Moses's wife after he fled Egypt and settled in Midian, where he worked as a shepherd for her father (Exodus 2:15–21). Zipporah bore Moses two sons, Gershom and Eliezer. One of the most notable episodes involving Zipporah is her decisive action to circumcise their son, which saved Moses from divine punishment and demonstrated her commitment to God’s covenant (Exodus 4:24–26).
BIOTharbis (Ethiopian Wife of Moses)
Tharbis is a figure from extra-biblical tradition, sometimes identified as the Ethiopian (Cushite) wife of Moses mentioned in Numbers 12:1. The Bible briefly references that Moses married an Ethiopian woman, which led to criticism from his siblings, Miriam and Aaron. While the Bible does not name her or provide further details, some ancient traditions, such as those found in Josephus’s writings, identify her as Tharbis, a princess from Cush.
BIOKing Solomon (Bible)
King Solomon, the son of King David and Bathsheba, was the third king of Israel and reigned during its golden age of prosperity and peace (circa 970–931 BCE). Renowned for his wisdom, his writings are reflected in biblical books traditionally attributed to him, such as Proverbs, Ecclesiastes, and Song of Solomon. Solomon is also known for constructing the First Temple in Jerusalem, a monumental achievement that became the center of Israelite worship (1 Kings 6–7). Under his leadership, Israel reached its peak in wealth, international influence, and cultural achievement. However, his reign was also marked by his numerous marriages and alliances—he is said to have had 700 wives and 300 concubines—which ultimately led him to idolatry and the division of the kingdom after his death (1 Kings 11:1–13).
BIOKing David (Bible)
King David was the second king of Israel and reigned for 40 years (circa 1010–970 BCE). Born in Bethlehem as the youngest son of Jesse, David was a shepherd boy who defeated the Philistine giant Goliath with a sling and a stone (1 Samuel 17). He eventually became king after the death of Saul. David united the tribes of Israel and established Jerusalem as the political and spiritual capital of the nation. He brought the Ark of the Covenant to Jerusalem (2 Samuel 6). Known as a warrior and poet, David is traditionally credited with composing many of the Psalms. David committed adultery with Bathsheba and arranged the death of her husband, Uriah (2 Samuel 11). These actions led to family strife and rebellion within his household. Later, God renewed His covenant with David, promising that his lineage would produce the Messiah (2 Samuel 7:12–16; Matthew 1:1).
[1]↩︎
The passage (Jacob 2:24–30) reads:
24 Behold, David and Solomon truly had many wives and concubines, which thing was abominable before me, saith the Lord. 25 Wherefore, thus saith the Lord, I have led this people forth out of the land of Jerusalem, by the power of mine arm, that I might raise up unto me a righteous branch from the fruit of the loins of Joseph. 26 Wherefore, I the Lord God will not suffer that this people shall do like unto them of old. 27 Wherefore, my brethren, hear me, and hearken to the word of the Lord: For there shall not any man among you have save it be one wife; and concubines he shall have none; 28 For I, the Lord God, delight in the chastity of women. And whoredoms are an abomination before me; thus saith the Lord of Hosts. 29 Wherefore, this people shall keep my commandments, saith the Lord of Hosts, or cursed be the land for their sakes. 30 For if I will, saith the Lord of Hosts, raise up seed unto me, I will command my people; otherwise they shall hearken unto these things.
[2]↩︎
The best estimate for the date of Joseph Smith’s translation of the Book of Jacob, part of the Small Plates of Nephi, is June 1829. He began translating the Book of Mormon in April 1829, starting with Mosiah, moving on to Mormon’s record, and then translating the Small Plates.
- John W. Welch reconstructs Book of Mormon translation timeline; places translation of Jacob between June 24–25, 1829.
[3]↩︎
Later accounts indicate that Joseph's early work on his Bible translation (Joseph Smith Translation) led him to ask questions about biblical polygamy, which in turn prompted revelation on the subject.
[4]↩︎
In 1861, W. W. Phelps produced a purported copy of a revelation Joseph allegedly received in 1831, which addressed plural marriage between Latter-day Saint men and Native American ("Lamanite") women.
- Phelps reproduces purported JS revelation dated July 17, 1831 foretelling a time when church elders would take "wives of the Lamanites and Nephites."
[5]↩︎
The editors of the Joseph Smith Papers note that "the authorship of the statement is unclear, but it has generally been attributed to Oliver Cowdery."
They further explain that "it is possible that the statement on marriage was included by Cowdery and printed without [Joseph Smith’s] permission or even against his wishes," as Joseph was not present when it was read to and approved by the congregation in August 1835. The editors conclude that "it is unclear whether [Joseph] was involved in producing the statement or whether he approved it."
- The Joseph Smith Papers provides historical context to the statement on marriage in the 1835 Doctrine and Covenants.
[6]↩︎
The section (CI) titled "Marriage" stated: "Inasmuch as this church of Christ has been reproached with the crime of fornication, and polygamy: we declare that we believe, that one man should have one wife; and one woman, but one husband, except in case of death, when either is at liberty to marry again."
- 1835 D&C declares that the Church believes in monogamy.
[7]↩︎
Fanny Alger has been identified as "one of the first plural wives sealed to the Prophet" as early as Andrew Jenson’s 1887 article on the origins of plural marriage. See more in "Joseph Smith and Fanny Alger."
- Joseph learned about plural marriage in 1831; Fanny Alger is listed as "one of the first plural wives sealed to" Joseph.
[8]↩︎
Verses 13–16 of D&C 110 read:
13 After this vision had closed, another great and glorious vision burst upon us; for Elijah the prophet, who was taken to heaven without tasting death, stood before us, and said: 14 Behold, the time has fully come, which was spoken of by the mouth of Malachi—testifying that he [Elijah] should be sent, before the great and dreadful day of the Lord come— 15 To turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse— 16 Therefore, the keys of this dispensation are committed into your hands; and by this ye may know that the great and dreadful day of the Lord is near, even at the doors.
[9]↩︎
In Mormon Doctrine, Bruce R. McConkie provided a mainstream Latter-day Saint interpretation of Doctrine and Covenants 110, explaining that the sealing keys restored by Elijah confer "the power to bind on earth and have it sealed eternally in the heavens (D. & C. 110:13-16; 132:45-47)."
He further stated that these keys, along with the temple endowment, "are a necessary prelude to the performance of an eternal marriage," whether it be a marriage between one man and one woman or between one man and multiple women.
- Bruce R. McConkie includes entry in first edition of Mormon Doctrine on the "Article on Marriage" and mentions JS's polygamy.
[10]↩︎
The exact number of women Joseph Smith was sealed to as plural wives is unknown, but estimates range between 30 and 40, with some historians narrowing the count to between 33 and 35. For more information, see "Joseph Smith and Polygamy."
- Todd Compton identifies 33 women as Joseph Smith's wives with an additional 8 as possibilities; comments on sexual relations of polyandrous marriages.
- Hales provides appendix listing plural wives of Joseph; identifies 35 women as wives.
[11]↩︎
On July 12, 1843, Joseph Smith's clerk Willard Richards noted in Joseph's journal: "Received a revelation in the office in the presence of Hyrum [Smith] and W[illiam] Clayton."
That same day, William Clayton recorded in his own journal that he scribed a revelation dictated by Joseph Smith concerning the "order of the priesthood," which included the practice of polygamy as followed by biblical figures such as Moses, Abraham, David, and Solomon. According to Clayton, Joseph and Hyrum presented and read the revelation to Emma Smith that day, but she rejected it.
Clayton left multiple accounts of his role in recording the revelation now canonized as Doctrine and Covenants 132. In an 1871 letter to Madison Scott, he detailed his involvement, writing:
I did write the revelation on Celestial marriage given through the Prophet Joseph Smith, on the 12th day of July 1843. When the revelation was written there was no one present except the Prophet Joseph, his brother Hyrum and myself. It was written in the small office upstairs in the rear of the brick store which stood on the banks of the Mississippi river. It took some three hours to write it. Joseph dictated sentence by sentence and I wrote it as dictated. After the whole was written Joseph requested me to read it slowly and carefully which I did, and he then pronounced it correct.
There is no known record or account from Hyrum Smith regarding what he witnessed that day as part of the small group involved in the origins of Doctrine and Covenants 132.
[12]↩︎
The Kingsbury manuscript copy of Doctrine and Covenants 132 is currently housed in the Church History Library in Salt Lake City.
In 1886, Kingsbury provided an affidavit detailing his role in copying the revelation. He stated:
Bishop Newel K. Whitney handed me the revelation above referred to on either the day it was written or the day following, and stating that it was asked me to take a copy of it. I did so, and then read my copy of it to Bishop Whitney, who compared it with the original which he held in his hand while I read to him. When I had finished reading, Bishop Whitney pronounced the copy correct, and Hyrum Smith coming into the room at the time to fetch the original, Bishop Whitney handed it to him. I will also state that this copy, as also the original, are identically the same as that published in the present edition of the Book of Doctrine and Covenants.
Kingsbury married Whitney's daughter Sarah Ann in a "pretend" marriage on April 29, 1843, to conceal the fact that Joseph had been sealed to her as a plural wife a year earlier. Kingsbury lived with the Whitneys in Nauvoo until July 23, 1843, when he left on a mission.
[13]↩︎
In 1871, William Clayton stated that "the original [copy] was destroyed by Emma Smith." He later explained that Joseph Smith permitted her to destroy it in an effort to "pacify" her feelings toward the revelation and to stop her persistent "teazing."
Elizabeth Ann Smith Whitney similarly recounted that Emma became "indignant" upon hearing the revelation and "burned the original, thinking she had destroyed the only written document upon the subject [of plural marriage] in existence."
Brigham Young also claimed on different occasions that Emma "burnt the original" or "put the candle under [the manuscript] and burnt it."
Emma, however, denied these claims, stating that she was never shown the revelation in the first place.
[14]↩︎
According to William Clayton's account:
The revelation was read to several of the authorities during the day. Towards evening Bishop Newel K. Whitney asked Joseph if he had any objections to his taking a copy of the revelation; Joseph replied that he had not, and handed it to him. It was carefully copied the following day by Joseph C. Kingsbury. . . . The copy made by Joseph C. Kingsbury is a true and correct copy of the original in every aspect. The copy was carefully preserved by Bishop Whitney, and but few knew of its existence until the temporary location of the Camp of Israel at Winter Quarters, on the Missouri river, in 1846.
- William Clayton recounts the writing of the revelation on plural marriage.
[15]↩︎
According to William Clayton's record of the sermon, Joseph Smith taught that "a man must enter into an everlasting covenant with his wife in this world, or he will have no claim on her in the next."
The phrase "everlasting covenant," in the context of eternal sealing, appears throughout Doctrine and Covenants 132 (vv. 4, 6, 19, 26, 27, 41–42). Verse 41 specifically states, "A man receiveth a wife in the new and everlasting covenant."
- Joseph preaches on the "new and everlasting covenant" just days after receiving Section 132.
- Current canonical (2013) edition of D&C 132.
[16]↩︎
The minutes of the Nauvoo High Council for August 12, 1843, record: "Teaching by Prest. Hiram Smith & William Marks."
In a later affidavit, council members David Fullmer, Aaron Johnson, and Thomas Grover testified that "Hyrum Smith presented to the High Council in his brick office at Nauvoo . . . the Revelation on Celestial Marriage, given to Joseph Smith, and written on the twelfth day of July 1843." The affidavit states that the "teaching" recorded in the minutes referred to Hyrum "endorsing the same and explaining it to the Council."
Thomas Grover further testified that "Hyrum Smith reasoned upon [section 132] for about an hour, clearly explaining the same, and then explained it upon said council."
Franklin D. Richards preserved a near-contemporary account of Hyrum’s teachings in the meeting, noting that "Hiram said before the High Council . . . that a man shall take his brother’s wife and raise up seed unto him as it was in Israel must be again established."
Other contemporary sources, including one from council member Austin Cowles, indicate that the plural marriage revelation was read on this occasion, with subsequent accounts from other council members corroborating this.
[17]↩︎
Three council members—William Marks, Austin Cowles, and Leonard Soby—rejected the revelation and later left the Church. All three testified that the revelation was read in the high council meeting.
[18]↩︎
Hosea Stout, the clerk who recorded the minutes for the August 12, 1843, meeting of the Nauvoo High Council, explained in an 1883 letter to Joseph F. Smith why the minutes were so brief and did not explicitly detail the plural marriage revelation. According to Stout:
The High Council met at Prest Hyrum Smith's office at Nauvoo and that Prest Hyrum Smith, your father, (as we were expecting) came into the council with a document, said to be the Revelation on plural marriage, for the purpose of reading it in the council. I was clerk of the council at that time, and supposed it would be filed in the Council for their future use. At that very time I had another appointment, and was excused by the council, supposing it would be filed there and come into my hands as clerk. I could then peruse it at my leasure. When I returned, the Council had adjourned, and your father had gone, taking the revelation with him.
- Hosea Stout explains the abbreviated nature of the council meeting minutes for August 12, 1843.
[19]↩︎
In a letter to Brigham dated sometime in late August 1843 (between August 23 and August 28), Richards mentioned a "New Revelation" but noted that he had "not seen it yet."
While the exact revelation he referenced is uncertain, given the timing of the letter, it is most likely the plural marriage revelation received the previous month, which Hyrum had read to the Nauvoo High Council a week and a half earlier.
- Willard Richards writes about a "New Revelation" Joseph had recently received.
[20]↩︎
Individuals who reported seeing the manuscript or being informed of its contents in Nauvoo included William and Jane Law, Mercy Rachel Fielding Thompson, John Taylor, Charles Lambert, James Allred, Charles Smith, and Lucy Walker.
In a letter dated June 16, 1844, Sarah Scott wrote to her parents that her brother-in-law, Jesse Haven, had learned about the teachings of the plural marriage revelation "by the highest authority in the Church."
Decades later, Ebenezer Robinson recalled that Hyrum Smith informed him of the revelation during the winter of 1843. Similarly, in his Temple Lot deposition, Cyrus Wheelock testified that the revelation was read to him and a small group of men along with Joseph Smith in the woods outside Nauvoo.
[21]↩︎
George A. Smith recalled that:
In 1843 the law on celestial marriage was written, but not published, and was known only to perhaps one or two hundred persons.
- George A. Smith recalls between 100-200 people knew about the plural marriage revelation in Nauvoo.
- George A. Smith recalls Hyrum Smith reading the plural marriage revelation to him.
[22]↩︎
In a letter to James G. Edwards, Bennett wrote:
I now address you a few lines in relation to the new doctrine of "MARRYING FOR ETERNITY," lately gotten up by the Holy Joe, the Rough He Goat of Mormonism, for the benefit of his flock. Joe says that as "they neither marry, nor are given in marriage; but are as the angels which are in Heaven," in eternity, it has been revealed to him that there will be no harmony in heaven unless the Saints select their companions and marry IN TIME, FOR ETERNITY!!! They must marry in time so as to begin to form that sincere attachment and unsophisticated affection which it is so necessary to consummate in eternity in order to the peace of Heaven. So Joe Smith has lately been married to his present wife Emma, for eternity as well as for time. The doctrine is that a man may select as many wives for eternity as his devotion to the interests of the Mormon Church will entitle him—and this is to be determined by revelation through His Holiness, the Prophet!
The quote "they neither marry, nor are given in marriage; but are as the angels which are in Heaven," is similar to language found in Mark 12:25 as well as Doctrine and Covenants 132:16.
- John C. Bennett quotes language from the plural marriage revelation.
[23]↩︎
In his letter to his daughter, Mary Warnock, Scott said the following (spelling and punctuation standardized):
Several revelations of great utility and uncommon interest have been lately communicated to Joseph and the Church, but where you all are, you cannot obey them. One is that all marriage contracts or covenants are to be everlasting. That is, the parties (if they belong to the Church and will obey the will of God in this relationship to each other) are to be married for both time and eternity. As respects those whose partners were dead before this revelation was given to the Church, they have the privilege to be married to their deceased husbands or wives (as the case may be) for eternity. If it is a man who desires to be married to his deceased wife, a sister in the Church stands as proxy or as a representative of the deceased in attending to the marriage ceremony. Likewise, in the case of a widow who desires to be joined in an everlasting covenant to her dead husband. If they are not thus married for eternity, they must remain in a state of celibacy and be as the angels—ministering spirits or servants to the married—for all eternity and can never rise to any greater degree of glory. Many members of the Church have already availed themselves of this privilege and have been married to their deceased partners. In some cases where a man was married to two or three wives who are now deceased, he has been married to them all in the order in which he was married to them while living.
- Jacob Scott references material from the plural marriage revelation in an 1844 letter.
[24]↩︎
On April 8, 1844, Hyrum explained that he learned from Joseph that a marriage covenant made during life does not extend into eternity unless sealed by divine authority, reflecting the teachings of Doctrine and Covenants 132. As recounted by Hyrum (spelling standardized):
I married a wife and was the only one who had any right to her. Until we had five children, the covenant was made for our lives. She fell in the grave before God showed us His authority. God has shown me that the covenant is dead and has no more force; neither could I have her in the resurrection, but we should be as the angels. It troubled me. Brother Joseph said, "You can be sealed to her upon the same principle as you can be baptized for the dead." I asked, "What can I do for more than a second wife?" Joseph replied, "You can make a covenant with her for eternity and be sealed to her." She said, "I will act as proxy for the one that is dead, and I will be sealed to you for eternity."
- Hyrum Smith recounts Joseph teaching him about eternal plural sealings.
[25]↩︎
William and Jane Law, along with Austin Cowles, produced affidavits claiming to have seen the revelation and paraphrased its contents.
William Law stated that the revelation "authoriz[ed] certain men to have more wives than one at a time, in this world and in the world to come," aligning with verses 37–39 of Doctrine and Covenants 132. He also described the revelation as a "law" given by God, a term repeatedly used throughout the text.
Jane Law reported that the revelation "authorized some to have to the number of ten [wives]," a reference found in verses 62–63.
Austin Cowles claimed that the revelation taught: “1st, the sealing up of persons to eternal life, against all sins, save that of shedding innocent blood or of consenting thereto," referencing verse 19, and “2nd, the doctrine of a plurality of wives, or marrying virgins,” described in verses 58–66. Cowles also referenced verse 39, stating that the revelation taught "David and Solomon had many wives, yet in this they sinned not save in the matter of Uriah."
[26]↩︎
According to the published minutes of the Nauvoo City Council meeting on June 10, 1844, Hyrum Smith "referred to the revelation, read to the High Council of the Church, which has caused so much talk about a multiplicity of wives." This likely refers to the August 12, 1843, meeting of the Nauvoo High Council, where Hyrum read the plural marriage revelation.
The minutes also record Hyrum stating that the revelation was "in answer to a question concerning things which transpired in former days, and had no reference to the present time."
- In the Nauvoo City Council minutes for June 8, 1844, Hyrum Smith discussed the plural marriage revelation.
[27]↩︎
According to the minutes of the Nauvoo City Council meeting on June 10, 1844, Joseph, responding to complaints in the Nauvoo Expositor about his teachings on eternal marriage, stated: "They make a criminality, for a man to have a wife on the earth, while he has one in heaven, according to the keys of the holy Priesthood."
- Minutes of the Nauvoo City Council meeting on June 10, 1844 record Joseph as seemingly referring to concepts found in D&C 132.
[28]↩︎
Joseph was murdered alongside his brother Hyrum while awaiting trial for alleged treason against the state of Illinois. The announcement of their martyrdom is now canonized as section 135 of the Doctrine and Covenants.
For more information, see "Joseph & Hyrum Smith's Martyrdom."
[29]↩︎
In an article published in Rigdon's Messenger and Advocate, Samuel C. Bennett accused Joseph Smith of being a fallen prophet for teaching "the doctrine that a man could have ten wives" and that "David did not sin in having many wives, only in the case of Uriah." This claim appears to reference Doctrine and Covenants 132:39, 62–63.
- Samuel Bennett claims Joseph was a fallen prophet for teachings found in D&C 132.
- Current canonical (2013) edition of D&C 132.
[30]↩︎
According to the editors of the Joseph Smith Papers, Willard Richards made his copy of the revelation "likely before leaving Nauvoo in 1846 but certainly before 1854, when he died."
Horace K. Whitney created two copies in 1847. In his journal entry on March 14, 1847, he recorded: "By father's [Newel K. Whitney] request, went and copied an important document." His wife, Helen Mar Kimball, later confirmed that the document he copied was the manuscript of the plural marriage revelation.
William Clayton wrote in an 1874 statement:
The copy made by Joseph C. Kingsbury is a true and correct copy of the original in every aspect. The copy was carefully preserved by Bishop Whitney, and but few knew of its existence until the temporary location of the Camp of Israel at Winter Quarters, on the Missouri river, in 1846.
[31]↩︎
In September 1852, when the plural marriage revelation was publicly announced, Brigham Young stated in a speech that the revelation had been in his possession for "many years," having been kept in his private papers.
According to a notation made by Orson F. Whitney on his father Horace K. Whitney's manuscript copy of the revelation, it was "surrendered by Bishop Newel K. Whitney to Pres. Brigham Young at Winter Quarters." Historian Andrew Jenson, writing in 1901, also noted:
Bishop Whitney, foreseeing the probable fate of the manuscript, had taken the precaution before delivering it up, to have it copied by his clerk, the late Joseph C. Kingsbury, who executed the task under his personal supervision. It was this same copy of the original that Bishop Whitney surrendered to President Brigham Young at Winter Quarters in 1846-7, and from that document "polygamy" was published to the world in the year 1852.
Helen Mar Kimball, Horace Whitney's wife who was present at Winter Quarters when the revelation was copied, wrote in 1882:
In the winter of 1847, when settled at Winter Quarters, President Brigham Young, never having had the revelation, asked the Bishop for this copy, which was the only one in existence after he came in possession of it. Previous to letting the President have it, the Bishop got his son, H. K. Whitney—my husband—to copy it for him. The day and circumstance I distinctly remember, for he told me that his father locked him in his store while he wrote it, in order that no one should disturb him.
[32]↩︎
According to a September 18, 1852, Deseret News report of the conference, "Elder Orson Pratt preached on the subject of marriage," followed by "the reading of the great REVELATION, given to Joseph Smith, Nauvoo, July 12 1843, on MARRIAGE."
During the conference, Elder Pratt taught that plural marriage was being practiced "by new revelation" given to "our Prophet, Seer, and Revelator, Joseph Smith, on the 12th day of July, 1843; only about eleven months before he was martyred for the testimony of Jesus."
- Deseret News publishes conference minutes noting Pratt's announcement of plural marriage.
- Orson Pratt officially introduces polygamy to the public.
[33]↩︎
The text of the revelation appeared in a September 14, 1852, extra issue of the Deseret News.
- Deseret News extra for September 14, 1852, publishes the text of Section 132.
[34]↩︎
Orson Pratt edited The Seer and published the text of Doctrine and Covenants 132 in the first issue of that periodical that appeared in January 1853. That same month the revelation was published in England in the Millennial Star, and in the next issue, an editorial explained the origins of the revelation and its theological significance.
[35]↩︎
In this edition of the Doctrine and Covenants, the section was prefaced this way: "Revelation on the Eternity of the Marriage Covenant, including Plurality of Wives. Given through Joseph, the Seer, in Nauvoo, Hancock County, Illinois, July 12th, 1843."
- First canonical edition of D&C 132 in the 1876 edition of the Doctrine and Covenants.
[36]↩︎
The 1878 edition of the Pearl of Great Price, like the 1876 edition of the Doctrine and Covenants, was prepared by Orson Pratt for publication.
- The 1878 Pearl of Great Price contains the text of D&C 132.
[37]↩︎
The 1876 edition of the Doctrine and Covenants, which included section 132, was officially canonized on October 10, 1880, through a sustaining vote by the Saints during general conference.
- Salt Lake Herald-Republican reports on the canonization of the 1876 Doctrine and Covenants and 1878 Pearl of Great Price.
[38]↩︎
The preface to this edition explained:
Certain lessons, entitled "Lectures on Faith," which were bound in with the Doctrine and Covenants in some of its former issues, are not included in this edition. Those lessons were prepared for use in the School of the Elders, conducted in Kirtland, Ohio, during the winter of 1834-1835; but they were never presented to nor accepted by the Church as being otherwise than theological lectures or lessons.
- 1921 edition of the Doctrine and Covenants retains Section 132.
[39]↩︎
The 1981 edition of the Doctrine and Covenants is the current official edition used by the Church.
- Current canonical (2013) edition of D&C 132.
[40]↩︎
The 2013 revision of the Doctrine and Covenants did not add or delete any material from the 1981 edition of the text.
- Current canonical (2013) edition of D&C 132.
[41]↩︎
The opening to Doctrine and Covenants 132 reads:
Revelation given through Joseph Smith the Prophet, at Nauvoo, Illinois, recorded July 12, 1843, relating to the new and everlasting covenant, including the eternity of the marriage covenant and the principle of plural marriage. Although the revelation was recorded in 1843, evidence indicates that some of the principles involved in this revelation were known by the Prophet as early as 1831. See Official Declaration 1.
[42]↩︎
The opening verses of Doctrine and Covenants 132 (verses 1-2) indicates that Joseph Smith inquired to God regarding polygamy. It reads:
Verily, thus saith the Lord unto you my servant Joseph, that inasmuch as you have inquired of my hand to know and understand wherein I, the Lord, justified my servants Abraham, Isaac, and Jacob, as also Moses, David and Solomon, my servants, as touching the principle and doctrine of their having many wives and concubines–Behold, and lo, I am the Lord thy God, and will answer thee as touching this matter.
According to William Clayton, section 132 was received in response to Joseph Smith’s inquiry about plural marriage and how to address Emma Smith’s concerns about the practice. On the day the revelation was received, Clayton recorded that it addressed "the designs in Moses, Abraham, David and Solomon having many wives and concubines &c.," and was "presented to Emma, who said she did not believe a word of it and appeared very rebellious."
Years later, Clayton left a more detailed account of this incident:
They were talking on the subject of plural marriage. Hyrum said to Joseph, "if you will write the revelation on celestial marriage, I will take, and read it to Emma, and I believe I can convince her of its truth, and you will hereafter have peace." Joseph smiled, and remarked, "you do not know Emma as well as I do." Hyrum repeated his opinion and further remarked, "the doctrine is so plain I can convince any reasonable man or woman of its truth, purity and heavenly origin," or words to their effect. Joseph then said, "well, I will write the revelation and we will see." He then requested me to get paper and prepare to write.
[43]↩︎
Doctrine & Covenants 132 states that eternal marriage is essential for exaltation, with only unions sealed by proper priesthood authority valid in eternity (Doctrine & Covenants 132:6–24). It also notes that the keys of the priesthood, specifically the sealing power, are the authority to bind marriages and ordinances on earth and in heaven (Doctrine & Covenants 132:7, 13, 19, 46–48).
Later in the section, Doctrine & Covenants 132 defines adultery as violating the marriage covenant. It indicates that plural marriage is not considered adultery when explicitly commanded by God (Doctrine & Covenants 132:41–43, 61–63).
- Current canonical (2013) edition of D&C 132.
[44]↩︎
The revelation was canonized on October 12, 1880, when the 1876 edition of the Doctrine and Covenants was sustained as canon on that day in general conference.
- Salt Lake Herald-Republican reports on the canonization of the 1876 Doctrine and Covenants and 1878 Pearl of Great Price.
[45]↩︎
The first edition of the Doctrine and Covenants that appeared in 1835 contained a statement titled "Marriage" which affirmed the Church's official marital stance at the time as monogamy.
- The Joseph Smith Papers provides historical context to the statement on marriage in the 1835 Doctrine and Covenants.
- 1835 D&C declares that the Church believes in monogamy.
[46]↩︎
Verses 15–20 of Doctrine and Covenants 132 state that marriage performed without God’s authority is only valid in this life and has no effect after death. Those who are not sealed by divine authority remain as ministering angels in heaven, unable to attain exaltation. They are saved but cannot progress to godhood. Only those married by the power of God, through the new and everlasting covenant and sealed by the Holy Spirit of promise, can inherit eternal glory and become gods.
[47]↩︎
The revelation speaks of God giving "revelation and commandment" to men such as Abraham that justified him in taking multiple wives (verses 29–37).
Verse 37 commends Abraham, Isaac, and Jacob for doing only what they were commanded, resulting in their exaltation and status as gods.
Verses 38–39 clarify that David, Solomon, and other patriarchs were justified in having multiple wives and concubines when acting under God’s command, but they sinned when they acted outside of His instructions, such as David’s actions involving Uriah and Bathsheba.
Elsewhere, Doctrine and Covenants 132 says that some men are given multiple wives "to multiply and replenish the earth, according to my commandment, and to fulfil the promise which was given by my Father before the foundation of the world" (verse 63).
[48]↩︎
Verse 3 of Doctrine and Covenants 132 clarifies that plural marriage is a commandment only for "those who have this law revealed unto them," indicating it is not universally applicable. Later, in verses 34–39, specific individuals such as Abraham, Isaac, and Jacob are cited as examples of those commanded by God to enter plural marriage. In verse 32, Joseph Smith is instructed to "enter ye into my law," meaning plural marriage, and in verse 40 he is said to have been given "an appointment" to restore the practice among the Saints.
However, verses 15–27 emphasize that the power of eternal sealing pertains to all couples—whether monogamous or polygamous—who wish to have their marriage endure in the celestial kingdom and receive exaltation.
Supporting this idea, an 1853 editorial in the Millennial Star stated:
The sealing powers of the Holy Priesthood, by which the celestial union or marriage is consummated for eternity, should interest every son and daughter of Adam who desires, in this probation, to lay a permanent foundation for an eternal kingdom and glory.
- Editorial in the Millennial Star explains the significance and origin of Section 132.
[49]↩︎
Brigham Young, for example, stated in an 1867 speech that “in the year 1830 or 1831, a manifestation was given to Joseph [about plural marriage].” According to Brigham, “it was simply this: the Lord said to Joseph, ‘The time has come that it is my will that my servants should take to themselves wives.’ But the revelation [section 132] was not given—only a manifestation to Joseph that the elders of Israel would be required to take more than one wife” (spelling standardized).
Similarly, Orson Pratt claimed that Joseph had received a revelation on plural marriage as early as 1831.
[50]↩︎
William Phelps attributed a revelation to Joseph Smith, reportedly received on July 17, 1831, that instructed Latter-day Saints to take Native American women as plural wives. Others, including Helen Mar Kimball and B. H. Roberts, claimed that Joseph received instruction regarding plural marriage as early as 1831 but delayed its implementation.
[51]↩︎
William Phelps attributed a revelation to Joseph Smith, reportedly received on July 17, 1831, that instructed Latter-day Saints to take Native American women as plural wives. Others, including Helen Mar Kimball and B. H. Roberts, claimed that Joseph received instruction regarding plural marriage as early as 1831 but delayed its implementation.
[52]↩︎
According to William Clayton, Doctrine and Covenants 132 was received in response to Joseph Smith’s inquiry about plural marriage and how to address Emma Smith’s concerns about the practice.
Emma's struggle to accept this aspect of Joseph's teachings has been noted by historian Brian C. Hales:
It appears that Emma's challenges in relation to plural marriage were unique among all of the polygamous wives in Nauvoo. Because the revelation came through her husband, she was distinctively positioned to second-guess some, if not all, of the motives behind it. Accordingly, her proximity to the revelation-giver demanded greater faith than that required of any other wife in a plural marriage. The historical record indicates she continually strove accept plural marriage, despite her vacillations. Unquestioned is Emma's devotion to Joseph and his return devotion to her, despite the surrounding marital whirlwind to which they were exposed.
[53]↩︎
According to William Clayton's account from 1874, on July 12, 1843, Joseph and Hyrum Smith discussed plural marriage in Joseph's office above the Red Brick Store. Hyrum urged Joseph to write down a revelation on celestial and plural marriage, believing he could convince Emma Smith of its truth and bring peace. Doctrine and Covenants 132 was the result of this request from Hyrum.
William Clayton recounted Hyrum saying, "If you will write the revelation on celestial marriage, I will take, and read it to Emma, and I believe I can convince her of its truth, and you will hereafter have peace."
- William Clayton recounts the writing of the revelation on plural marriage.
[54]↩︎
William Clayton recorded in his journal, "This A.M. I wrote a Revelation consisting of 10 pages on the order of the priesthood, showing the designs in Moses, Abraham, David and Solomon having many wives and concubines &c."
He added that after it was written down, Joseph and Hyrum presented it to Emma.
- William Clayton writes in his journal that he scribed the revelation now canonized as D&C 132.
[55]↩︎
Entries in both Joseph's and William Clayton's journals record that the revelation was received on July 12, 1843.
Joseph's journal, for example, reads, "Receivd a Revelation in the office in presence of Hyrum [Smith]. & Wm Clayton." Clayton's entry in his journal for that same day states:
This A.M. I wrote a Revelation consisting of 10 pages on the order of the priesthood, showing the designs in Moses, Abraham, David and Solomon having many wives and concubines &c. After it was wrote Presidents Joseph and Hyrum presented it and read it to E[mma] who said she did not believe a word of it and appeared very rebellious. Joseph told me to Deed all the unincumbered lots to E[mma] and the children. He appears much troubled about E[mma].
- Joseph records receiving a revelation on July 12, 1843.
- William Clayton writes in his journal that he scribed the revelation now canonized as D&C 132.
[56]↩︎
Latter-day Saint historian B. H. Roberts argued for "internal evidence that Joseph Smith . . . is the author of [the revelation]."
According to Roberts, "the revelation carries with it so many characteristics of his style found in other revelations given through him, that to doubt his authorship of it is impossible."
- B. H. Roberts argues for Joseph Smith's authorship of Section 132.
[57]↩︎
Copies of the plural marriage revelation were made by Joseph C. Kingsbury, Willard Richards, and Horace K. Whitney.
[58]↩︎
Both William Clayton and Joseph C. Kingsbury left accounts of Joseph receiving the revelation, which Clayton recorded and Kingsbury copied.
Several accounts exist of individuals saying they saw a copy of the plural marriage revelation in Nauvoo or were told of its contents. For example, George A. Smith recalled,
When I (G.A.S.) returned to Nauvoo from my mission in the fall of 1843, I met Hyrum at the landing. He accompanied me on the way to my home, when he recited the most of the Revelation of Patriarchial Marriage, and invited me to his house to receive further instruction.
[59]↩︎
The manuscript is now in the possession of the Church.
- Joseph C. Kingsbury manuscript copy of D&C 132.
[60]↩︎
As explained by the editors of the Joseph Smith Papers, Joseph primarily dictated his revelations to scribes, including the one now known as Doctrine and Covenants 132:
The majority of the time, Joseph Smith relied on scribes and clerks to compose, copy, or take down his dictation of the thousands of pages attributed to him, including sacred texts, correspondence, journals, histories, administrative records, and other documents.
The editors note that since many of Joseph Smith’s documents exist only as copies, "there is not always a correlation between holographs and more direct access to Joseph Smith’s mind. In some cases, documents not found in his handwriting may have a closer connection to Smith than texts in his own hand."
- The Joseph Smith Papers discuss known documents in Joseph's handwriting.
[61]↩︎
In his journal for July 12, 1843, Clayton recorded that he "wrote a Revelation consisting of 10 pages on the order of the priesthood," referring to the plural marriage revelation. Later, Clayton swore an affidavit stating "I did write the revelation on Celestial marriage given through the Prophet Joseph Smith, on the 12th day of July 1843."
- William Clayton writes in his journal that he scribed the revelation now canonized as D&C 132.
- William Clayton recounts his role as scribe for the text of D&C 132.
[62]↩︎
The original manuscript recorded by Clayton was reportedly burned by Emma Smith shortly after he recorded it, something that Emma herself denied.
[63]↩︎
Kingsbury left the following account of how he copied the original manuscript of the revelation scribed by William Clayton:
Bishop Newel K. Whitney handed me the revelation above referred to on either the day it was written or the day following, and stating that it was asked me to take a copy of it. I did so, and then read my copy of it to Bishop Whitney, who compared it with the original which he held in his hand while I read to him. When I had finished reading, Bishop Whitney pronounced the copy correct, and Hyrum Smith coming into the room at the time to fetch the original, Bishop Whitney handed it to him. I will also state that this copy, as also the original, are identically the same as that published in the present edition of the Book of Doctrine and Covenants.
Kingsbury left additional accounts of how he copied the revelation on different occasions, including once under oath while being deposed for the 1893 Temple Lot judicial case.
[64]↩︎
Whitney's copies were made in 1847, while Richards's copy was made sometime between 1846 and his death in 1854.
[65]↩︎
The earliest surviving copy is in the handwriting of Joseph C. Kingsbury and was taken from William Clayton's original.
- Joseph C. Kingsbury manuscript copy of D&C 132.
[66]↩︎
William Clayton recorded in his journal that the original revelation was ten manuscript pages. The Kingsbury manuscript is eight pages, the Whitney copy is eight pages, and the Richards copy is seven pages.
Latter-day Saint scholar William Victor Smith has compared the Kingsbury, Richards, and Whitney manuscripts and noted small editorial differences, such as punctuation and spelling, but did not find any substantive differences. For instance, Smith noted that "Richards made some changes in spelling, such as 'entered' for 'enterd,' and he shortened some sentences by dividing them," but overall he "was more or less faithful in copying the Kingsbury manuscript."
Whitney, according to Smith's analysis, was also "faithful to the Kingsbury manuscript." In fact, his copy was so close that Whitney "produced a near facsimile" of the Kingsbury manuscript, following it "very closely, even following [Kingsbury's] letterforms."
Another Latter-day Saint scholar, Robert J. Woodford, reviewed the available manuscripts and printed version of section 132 and similarly concluded "there are no variations in the text of this revelation of any great significance."
[67]↩︎
The earliest known handwritten copies of the revelation, made by Kingsbury and Whitney, are very similar to the version published in the Deseret News on September 14, 1852. The only changes made for publication were small edits to spelling and punctuation, but these did not change the meaning or teachings of the text.
[68]↩︎
Some sources who claimed to have seen the original manuscript of the plural marriage revelation reported differences from the published version. For instance, William Law and Mercy Fielding Thompson described a manuscript copy that was only one to four pages long, while James Whitehead alleged that the version he saw was significantly different from the published text. One account suggested that Lyman Wight possessed a longer version of the revelation than what is included in the Doctrine and Covenants.
These claims are uncorroborated.
[69]↩︎
The revelation was received and drafted on July 12, 1843.
- Joseph records receiving a revelation on July 12, 1843.
- William Clayton writes in his journal that he scribed the revelation now canonized as D&C 132.
[70]↩︎
On July 16, 1843, Joseph taught the Saints about what he called the "law of the priesthood," stating "that a man must enter into an everlasting covenant with his wife in this world or he will have no claim on her in the next."
- Joseph preaches on the "new and everlasting covenant" just days after receiving Section 132.
[71]↩︎
For instance, Joseph denied having "seven wives" in a public discourse on May 26, 1844. He stated, "What a thing it is for a man to <be accused of> commiting adultery and have<ing> seven wives, when I can only find one."
Some historians disagree about why Joseph Smith denied practicing polygamy. For example, historian Brian C. Hales suggested that Joseph Smith denied it in public to protect those who were secretly practicing it. On the other hand, historian Gary Bergera argues that Smith knowingly misled people because he saw polygamy as a command from God and wanted to keep it safe.
[72]↩︎
Several individuals reported personally seeing the manuscript copy of the plural marriage revelation or being taught its contents in Nauvoo between when it was recorded on July 12, 1843, and Joseph Smith's death on June 27, 1844.
[73]↩︎
The high council minutes for August 12, 1843, confirm that Hyrum instructed the council that day. Hosea Stout, the council clerk, later recorded that the plural marriage revelation was read to the council.
- Nauvoo High Council minutes record Hyrum teaching on August 12, 1843.
- Hosea Stout explains the abbreviated nature of the council meeting minutes for August 12, 1843.
[74]↩︎
The three council members who left the Church after hearing the revelation were William Marks, Austin Cowles, and Leonard Soby.
[75]↩︎
The text was published in a Deseret News extra on September 14, 1852.
- Deseret News extra for September 14, 1852, publishes the text of Section 132.
[76]↩︎
Orson Pratt announced the practice of plural marriage in a special conference of the Church on August 29, 1852.
- Deseret News publishes conference minutes noting Pratt's announcement of plural marriage.
- Orson Pratt officially introduces polygamy to the public.
[77]↩︎
The 1876 edition of the Doctrine and Covenants was published by Orson Pratt, who included Joseph Smith's plural marriage revelation as section 132.
- First canonical edition of D&C 132 in the 1876 edition of the Doctrine and Covenants.
[78]↩︎
The 1876 edition of the Doctrine and Covenants, which included section 132, was officially canonized on October 10, 1880, through a sustaining vote by the Saints during general conference.
- Salt Lake Herald-Republican reports on the canonization of the 1876 Doctrine and Covenants and 1878 Pearl of Great Price.
[79]↩︎
Section 132 first appeared in the Doctrine and Covenants in 1876 and was canonized by sustaining vote in 1880.
- First canonical edition of D&C 132 in the 1876 edition of the Doctrine and Covenants.
[80]↩︎
The second edition of the Doctrine and Covenants was published in Nauvoo in the late summer of 1844, just months after Joseph Smith's death.
- The Joseph Smith Papers provides historical context for the 1844 Doctrine and Covenants.
[81]↩︎
Doctrine and Covenants 132 was recorded on July 12, 1843, according to the section header.
William Clayton recorded in his journal, "This A.M. I wrote a Revelation consisting of 10 pages on the order of the priesthood, showing the designs in Moses, Abraham, David and Solomon having many wives and concubines &c."
He added that after it was written down, Joseph and Hyrum presented it to Emma.
- William Clayton writes in his journal that he scribed the revelation now canonized as D&C 132.
[82]↩︎
The revelation appeared in the Deseret News in September 1852, and a few months later in the Millennial Star and The Seer.
[83]↩︎
In 1878, the Church published a new edition of the Pearl of Great Price, and in 1879, a new edition of the Book of Mormon, both edited by Orson Pratt, as with the 1876 Doctrine and Covenants.
[84]↩︎
According to the Church's website, "The 1876 edition [of the Doctrine and Covenants] divided each section into verses and added 26 new sections, including a revelation on celestial marriage, an account of Joseph Smith and Oliver Cowdery’s vision of Elijah in the Kirtland Temple, Joseph’s prophecy on war, and excerpts from his letters from Liberty Jail."
- The Church explains some of the content added to the 1876 Doctrine and Covenants.
[85]↩︎
The Salt Lake Herald-Republican reported on the meeting, noting:
Elder Cannon then said: I hold in my hand the revised edition of the Doctrine and Covenants, one which the members and certainly all the officers of the church have seen and read; also the Pearl of Great Price. In Kirtland, the Book of Doctrine and Covenants, in its original form, was submitted for the acceptance of the officers and members of the church; and as some additions have been made of revelations since the first publication, it was deemed advisable to submit it now for the acceptance of the members of the church if they so choose. Joseph F. Smith then moved the adoption of the books, and the motion being put was carried unanimously.
- Salt Lake Herald-Republican reports on the canonization of the 1876 Doctrine and Covenants and 1878 Pearl of Great Price.
[86]↩︎
After Hyrum Smith read the revelation to the Nauvoo High Council on August 12, 1843, three members of the council—William Marks, Austin A. Cowles, and Leonard Sobey—apostatized.
And an excommunicated member, Samuel Bennett, believed the plural marriage revelation was evidence that Joseph was a fallen prophet.
[87]↩︎
Jacob Scott, in a letter written in 1844, discussed concepts found in the plural marriage revelation and voiced his belief that "no doubt it is of God."
When publicly introducing the revelation and plural marriage in 1852, Orson Pratt called it a "great, sublime, beautiful, and glorious doctrine."
- Orson Pratt officially introduces polygamy to the public.
- Jacob Scott references material from the plural marriage revelation in an 1844 letter.
[88]↩︎
According to William Clayton, immediately upon hearing the revelation Emma said "she did not believe a word" and was "very rebellious" towards its instructions. Clayton later reported that "Emma was very bitter and full of resentment and anger" towards the revelation.
- William Clayton writes in his journal that he scribed the revelation now canonized as D&C 132.
- William Clayton recounts the writing of the revelation on plural marriage.
[89]↩︎
Brigham Young claimed as early as 1852 that Emma burned the original manuscript, something William Clayton and Elizabeth Ann Whitney both claimed as well.
[90]↩︎
In a statement given in 1867, Emma denied ever having seen the plural marriage revelation and denied the claims that she destroyed the original manuscript.
She repeated this denial in 1879, stating, "There was no revelation on either polygamy or spiritual wives."
- Emma Hale Smith denies having seen or destroyed the original manuscript of D&C 132.
- Emma Hale Smith denies that Joseph practiced polygamy.
[91]↩︎
Verse 54 states:
And I command mine handmaid, Emma Smith, to abide and cleave unto my servant Joseph, and to none else. But if she will not abide this commandment she shall be destroyed, saith the Lord; for I am the Lord thy God, and will destroy her if she abide not in my law.
[92]↩︎
Latter-day Saint scholar William Smith believed that the word "destruction" in verses 54–55 of the revelation likely referred to a spiritual consequence rather than physical harm. He explained that if Emma rejected Joseph’s polygamous marriages, she would still live but would miss out on the blessings of being sealed to him. Smith suggested that while Emma would not have been completely barred from heaven, she would not have received the exaltation that came from a celestial marriage.
Similarly, Stephen E. Robinson and H. Dean Garrett pointed out that the word "destroy" was used in the Bible, such as in Acts 3:22–23, to mean being cut off from God’s people rather than literal death. They argued that in this revelation, the term referred to excommunication. Smith also noted that verses 54–55 seemed to be influenced by 1 Corinthians 5:1–5, where "destruction of the flesh" was used as a metaphor for excommunication.
- William V. Smith writes on Emma being threatened with destruction in D&C 132.
- Stephen E. Robinson and H. Dean Garrett discuss the meaning of D&C 132:54–55.
[93]↩︎
Latter-day Saint scholar Monte S. Nyman wrote that "the Lord's admonition to Joseph to still do all things for her as he had said" in verse 55 is evidence that "the threatened destruction [was] of a spiritual nature" and not a physical threat.
- Monte S. Nyman gives commentary to D&C 132:54–55.
[94]↩︎
Verse 55 says that "if [Emma] will not abide this commandment, then shall my servant Joseph do all things for her, even as he hath said."
[95]↩︎
According to William Clayton's journal entry from the day the revelation was recorded, "Joseph told me to deed all the unincumbered lots to E[mma] and the children. He appears much troubled about E[mma]." That same day, Emma was deeded $10,000 worth of property, consisting of sixty-eight lots in Nauvoo. The editors of the Joseph Smith Papers suggest that Joseph "may have deeded this property to Emma to assure her that she and her children would have financial security even within a system of plural marriage."
Additionally, according to his journal for July 13, 1843, Joseph spent most of the day "in conversation with Emma," likely discussing, according to the Joseph Smith Papers editors, "the revelation on eternal and plural marriage and the land agreement they had made the day before."
Although the specific details of Joseph and Emma's conversation remains unknown, William Clayton's journal record of their conservation that day appears to corroborate this:
Joseph sent for me and when I arrived he called me up into his private room with E[mma] and there stated an agreement they had mutually entered into. They both stated their feelings on many subjects and wept considerable. O may the Lord soften her heart that she may be willing to keep and abide by his Holy Law
[96]↩︎
In 1886, anti-Mormon writer Wilhelm Wymetal understood verse 55 to mean "put her away [i.e., divorce Emma] and provide for her."
- Wilhelm Ritter von Wymetal interprets D&C 132:55 as allowing Joseph to divorce and care for Emma.
[97]↩︎
Several well-known biblical figures had multiple wives. Abraham was married to Sarah, Hagar, and Keturah, along with unnamed concubines (Genesis 16:1–4, Genesis 25:1–2, Genesis 25:6). Jacob had four wives—Leah, Rachel, and their handmaids, Bilhah and Zilpah—who became the mothers of the twelve tribes of Israel (Genesis 29:21–28, Genesis 30:3–4, 9).
Isaac, however, is only mentioned in the Bible as being married to Rebekah (Genesis 24:67; 25:20; 26:6–9). However, Doctrine and Covenants 132 suggests he may have had other wives that were not recorded in scripture (Doctrine and Covenants 132:37).
Moses was married to Zipporah, a Midianite, and an Ethiopian woman, possibly named Tharbis, and multiple other women (1 Samuel 25:42–43, 2 Samuel 5:13, 2 Samuel 12:8). David and Solomon both had many wives and concubines, with Solomon being particularly known for his large number of marriages (1 Kings 11:3).
[98]↩︎
Abraham’s practice of polygamy is depicted in the Bible through his relationships with Sarah, Hagar, and later Keturah.
Sarah, his wife, encouraged him to take Hagar, her handmaid, as a secondary wife to bear children when Sarah believed she could not conceive (Genesis 16:1–4). This union resulted in the birth of Ishmael. After Sarah's death, Abraham married Keturah, who bore him additional children (Genesis 25:1–2).
The Bible also references Abraham having concubines, though they are not named (Genesis 25:6), suggesting additional plural relationships.
[99]↩︎
Jacob’s practice of polygamy is detailed in the Bible through his marriages to Leah, Rachel, and their handmaids, Bilhah and Zilpah. Jacob initially worked for Laban to marry Rachel, but was deceived into marrying Leah first (Genesis 29:21–28). Later, he also married Rachel and, at their urging, took Bilhah and Zilpah as wives to bear additional children (Genesis 30:3–4, 9). These unions resulted in twelve sons and one daughter, forming the foundation of the twelve tribes of Israel.
[100]↩︎
The Bible only records Isaac as being married to Rebekah. There are no references to Isaac having additional wives or concubines, unlike other patriarchs such as Abraham or Jacob. The narrative in Genesis focuses on Isaac's love and devotion to Rebekah, emphasizing their marriage as central to the covenant lineage (Genesis 24:67; 25:20; 26:6–9).
[101]↩︎
Verse 1 mentions Isaac in the context of the Lord's response to Joseph Smith's inquiry about polygamy. While this verse includes Isaac among patriarchs associated with polygamy, the Bible does not record Isaac having more than one wife (Rebekah). Verse 1 may be interpreted as referring to the broader principle of justification under God's command rather than asserting that Isaac practiced polygamy specifically.
[102]↩︎
In verse 37, Isaac is grouped with Abraham and Jacob as one who "did none other things than that which they were commanded," and it refers to them being "justified" in their actions, including raising up seed through plural marriages.
[103]↩︎
This is the name given to her by Josephus in Antiquities of the Jews.
[104]↩︎
The Bible provides limited details about Moses's marital status. He is explicitly noted to have married Zipporah, the daughter of Jethro, a Midianite priest (Exodus 2:21). Additionally, Numbers 12:1 mentions a Cushite (Ethiopian) woman as Moses’s wife, leading to speculation about whether this refers to a second wife or to Zipporah herself. Doctrine and Covenants 132 includes Moses among those justified in practicing polygamy under God’s command (vv. 1, 38).
[105]↩︎
Solomon’s polygamy is even more extensive, with the Bible noting that he had 700 wives and 300 concubines, which ultimately led to his spiritual downfall (1 Kings 11:3).
[106]↩︎
David took multiple wives, including Abigail and Ahinoam (1 Samuel 25:42–43), and added more wives and concubines after becoming king in Jerusalem (2 Samuel 5:13). Nathan the prophet also indicated that David inherited Saul’s wives as part of God’s blessings (2 Samuel 12:8).
[107]↩︎
The Law of Moses contains several regulations that address polygamy, acknowledging its existence in ancient Israelite society without explicitly commanding or condemning it. For instance, Exodus 21:7–11 protects the rights of a woman who becomes a wife or concubine through servitude. If the husband takes another wife, he must still provide for the first wife’s basic needs.
In another example, while Deuteronomy 17:17 does not prohibit polygamy outright, it does warn against excessive polygamy, which could lead to idolatry or corruption. Deuteronomy 21:15–17 includes laws that regulate the inheritance rights of children from different wives, while Deuteronomy 25:5–10 requires a surviving brother to marry the widow of his deceased brother to produce an heir in the deceased brother’s name.
[108]↩︎
For instance, in Genesis 29–30, Jacob married Leah and Rachel and had children with their handmaids, Bilhah and Zilpah. While this caused family tension, it also led to the birth of the twelve sons who became the leaders of Israel’s tribes, fulfilling God’s covenant with Abraham.
1 Samuel 1–2 describes Elkanah, a righteous man with two wives, Hannah and Peninnah. He is shown as a loving husband, especially toward Hannah, whose son Samuel later became one of Israel’s greatest prophets.
King David also had multiple wives and concubines after becoming king (2 Samuel 5:13). While he was later rebuked for his actions with Bathsheba, the prophet Nathan told him that God had "given" him Saul’s wives (2 Samuel 12:7–8), suggesting that polygamy was at times allowed.
The Bible also shows the struggles polygamy caused. Abraham’s relationships with Sarah and Hagar led to conflict (Genesis 16, 21), and Elkanah’s wives, Hannah and Peninnah, had a tense rivalry (1 Samuel 1:4–8). King Solomon, who had many wives, was ultimately led into idolatry because of them (1 Kings 11:1–4).
[109]↩︎
Jacob, in the Book of Mormon, condemns polygamy as unauthorized unless God commands it to raise up seed (Jacob 2:30).
Doctrine and Covenants 132:38–39 states that while David and Solomon were given wives and concubines by divine command, they sinned when they acted outside of God’s directives, such as in David’s case with Uriah and Bathsheba. Later, Doctrine and Covenants 132:63 teaches that plural marriage is "to multiply and replenish the earth."
- Jacob, in the Book of Mormon, condemns polygamy except when God commands it to "raise up seed."
[110]↩︎
Jacob 2:30 teaches that plural marriage is only acceptable when specifically commanded by God for the purpose of raising up seed. Similarly, Doctrine and Covenants 132:63 teaches that plural marriage is "to multiply and replenish the earth."
Jacob 2:24–28 also teaches that Lord calls unauthorized polygamy an abomination. Doctrine and Covenants 132:38–39 states that while David and Solomon were given wives and concubines by divine command, they sinned when they acted outside of God’s directives, such as in David’s case with Uriah and Bathsheba.
[111]↩︎
For example, Joseph revised several passages in 1 Kings (3:14; 11:4–6; 14:8; 15:5) that discuss David and Solomon’s plural marriages. These revisions emphasize that David and Solomon's actions were condemned when they acted outside of divine authorization. This aligns with Doctrine & Covenants 132:38–39, which acknowledges that David and Solomon did not sin in practicing plural marriage except in cases where they deviated from God’s will.
- JST edits to passages in 1 Kings on the polygamy of David and Solomon.
[112]↩︎
The conditions of the "everlasting covenant" of marriage in Doctrine and Covenants 132 do not necessarily specify plural marriage as a requirement for exaltation. For instance, verses 15–19 describe simply that "a man" and "a wife" must enter the "new and everlasting covenant" of marriage without mandating plural marriage. Verses 7–14 teach that all covenants and ordinances must be sealed by divine authority through the priesthood to have eternal validity, while verses 15–27 emphasize that only marriages sealed by this authority endure after death and lead to exaltation, including celestial glory and becoming like God.
None of these verses clearly state that plural marriage is a universal mandate.
[113]↩︎
For example, Joseph F. Smith taught in 1883 that men "must obey [plural marriage] if they wish to enter into a continuation of the lives or of the seeds."
In 1891, shortly after the Manifesto, the First Presidency stated that "we formerly taught to our people that polygamy or celestial marriage, as commanded by God through Joseph Smith, was right; that it was a necessity to man's highest exaltation in the life to come."
- Joseph F. Smith maintains that plural marriage is required for exaltation.
- FP maintains that they taught plural marriage was necessary for exaltation.
[114]↩︎
According to the minutes of the Salt Lake School of the Prophets for a meeting held on February 10, 1873, the discussion that day revolved around the correctness of William Clayton's claim that no man with only one wife in this life could enter the Celestial Kingdom and that those who receive the gospel in the spirit world could not attain Celestial Glory.
Wilford Woodruff stated he did not believe either doctrine and affirmed that men with only one sealed wife, if unable to marry another before death, could still attain celestial glory. John Taylor similarly rejected Clayton’s position, stating that endorsing plural marriage was sufficient.
Orson Pratt quoted Joseph Smith’s revelation that some who had died before the Book of Mormon’s publication were in the Celestial Kingdom and that those commanded to practice polygamy but refusing would be damned. Joseph F. Smith agreed that believing in plural marriage, even without practicing it, qualified one for Celestial Glory.
See "Polygamy in Eternity" for more.
- Multiple GAs denounce polygamy as necessary for CK.
[115]↩︎
In a speech given in 1891, Cannon said:
There, were a great many men in past times who never had the privilege of obeying this doctrine, because the law was not given to them. Do you think that they are excluded from exaltation? Do you think that they will be deprived of celestial glory? I do not.
In 1880, he similarly taught:
I am perfectly satisfied there are men who will be counted worthy of that glory who never had a wife; there are men probably in this world now, who will receive exaltation, who never had a wife at all, or probably had but one. But what is necessary for such a case? It must be perfection before God, and a proof of willingness on their part, if they had the opportunity.
See "Polygamy in Eternity."
- George Q. Cannon maintains that plural marriage only necessary in one's heart for exaltation.
- GQC maintains that "willingness" to practice polygamy is necessary for salvation.

Biblical Figure	Wives and/or Concubines
Abraham[BIO]	Abraham was married to Sarah,[BIO] Hagar,[BIO] and later Keturah,[BIO] along with unnamed concubines.[98]
Jacob[BIO]	Jacob was married to Leah,[BIO] Rachel,[BIO] and their handmaids, Bilhah[BIO] and Zilpah.[BIO][99]
Isaac[BIO]	In the Bible, Isaac is only ever mentioned as being married to Rebekah[BIO][100] Section 132 seems to indicate that Isaac had additional wives that were not mentioned in the Bible,[101] but it's unclear.[102]
Moses[BIO]	Moses was married to Zipporah,[BIO] a Midianite, and an Ethiopian woman, possibly named Tharbis,[BIO][103] though no concubines are mentioned in scripture.[104]
Solomon[BIO]	Solomon had 700 wives and 300 concubines, which ultimately led to his spiritual downfall.[105]
David[BIO]	David had multiple wives, including Abigail and Ahinoam, before becoming king and added more after.[106]