The Book of Jude is a likely Biblical source of inspiration for the War in Heaven. Jude 1:6 reads: “And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.” A second such source is Peter 2:4, which reads: “God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment.”

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Authorship attribution indicates that Sidney Rigdon is the likely author of D&C 29 dated Sept 1830.

Doctrine and Covenants 29:36-37 reads: “And it came to pass that Adam, being tempted of the devil—for, behold, the devil was before Adam, for he rebelled against me, saying, Give me thine honor, which is my power; and also a third part of the hosts of heaven turned he away from me because of their agency. And they were thrust down, and thus came the devil and his angels.”

Revelation 12:7–9 reads: “And there was a war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.”

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On the pre-existence of souls from THE ARCANE SCHOOLS : A Review of their Origin and Antiquity; with a History of Freemasonry and its Relation to the Theosophic, Scientific, and Philosophic Mysteries (1909) by John Yarker pp. 79-80.

“According to this mystic doctrine which was advocated by Plato, Origen, and some of the early Christian Bishops, as Synesius, all souls have pre-existence and have descended from the spiritual world into the earthly prison of the body, but some souls are more divinely advanced than others.”

“Metempsychosis, and the pre-existence of the Soul was an integral part of the system.” J. H. Blunt, “Dict. of Sects and Heresies,” London, 1891.

“All this agrees with the doctrine of Plato, that the soul cannot re-enter into Heaven, until the revolutions of the Universe shall have restored it to its primitive condition, and purified it from the effects of its contact with the four elements. This opinion of the pre-existence of souls, as pure and celestial substances, before their union with our bodies, to put on and animate which they descend from Heaven, is one of great antiquity. A modern Rabbi, Manasseh Ben Israel*, says it was always the belief of the Hebrews. It was that of most philosophers who admitted the immortality of the soul: and therefore it was taught in the Mysteries; for, as Lactantius says, they could not see how it was possible that the soul should exist after the body, if it had not existed before it, and if its nature was not independent of that of the body. The same doctrine was adopted by the most learned of the Greek Fathers, and by many of the Latins: and it would probably prevail largely at the present day, if men troubled themselves to think upon this subject at all, and to inquire whether the soul’s immortality involved its prior existence.”

Albert Pike, Morals & Dogma pp. 327-328.

Jan van den Berg, ‘Manasseh Ben Israel, Henry More, and Johannes Hoornbeeck on the pre-existence of the soul’ in “Menasseh Ben Israel and His World”

Ed. Yôsēf Qaplan, Richard Henry Popkin, Henry Méchoulan, 1989.