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On June 27, 2023, the Church History Department of The Church of Jesus Christ of Latter-day Saints published the twenty-seventh, and last, volume in the Joseph Smith Papers Project. This ambitious project took twenty-two years and brought together all known Joseph Smith papers. As described on the project’s website:

The Joseph Smith Papers Project is an effort to gather together all extant Joseph Smith documents and to publish complete and accurate transcripts of those documents with both textual and contextual annotation. All such documents will be published electronically on this website, and a large number of the documents will also be published in print. The print and electronic publications constitute an essential resource for scholars and students of the life and work of Joseph Smith, early Latter-day Saint history, and nineteenth-century American religion. For the first time, all of Joseph Smith’s known surviving papers, which include many of the foundational documents of The Church of Jesus Christ of Latter-day Saints, will be easily accessible in one place.[1]

At the news event announcing the completion of the project, Elder Gerrit W. Gong of the Quorum of the Twelve Apostles gave this numerical summary of the project: “This scholarly project includes, as we noted, 27 volumes, 1,306 journal entries, 643 letters, 155 revelations, 18,822 pages, 7,452,072 words and 49,687 footnotes—and even meticulous footnotes on footnotes.”[2] At the same event Elder David A. Bednar of the Quorum of the Twelve Apostles said: “There are remarkable blessings that have come because of this work in the lives of individuals and to the Church itself. . . . These documents will only make us more effective in telling the story of the ongoing restoration of the gospel of Jesus Christ in all the world as we move into the future.”[3]

The completion of the project makes researching any topic concerning Joseph Smith much easier. Now documents that were scattered in various places are together in one place. In addition, introductions and footnotes provide important context for the documents. Since receiving revelation in various forms was such a significant part of Joseph’s calling, much of what is found in The Joseph Smith Papers relates to the visions he had and the visitations from heavenly beings that he received. This study explores some ways that the Papers shed light on those visions and visitations.

Researching Visions and Visitations in the Papers

At the time of this writing, a search for the word visions on josephsmithpapers.org yields an incredible 465 results. Many of the results, especially in the first few pages, point to various entries focusing on the First Vision of Joseph Smith. Some of them pertain to the differing accounts of the First Vision, while others pertain to media on the context surrounding that miraculous event. Exploring the search results further and reviewing the volumes of the Papers reveal that Joseph Smith was privileged to have visions, visits, and heavenly views not just once, but many times, and in some instances for extended periods of time. So one way that the Papers elucidate Joseph’s visionary and visitation experiences comes from showing the quantity of such experiences and different aspects of the same experiences. With all the information in one place, the reader can learn fascinating, insightful, and accurate information and details about Joseph’s experiences with heaven and heavenly beings.

With the publication of the Papers, the Prophet’s experiences are easily accessible with texts and images of the records that document his experiences and with historical contextual information in introductions and annotations to texts. A time line puts the experiences in a chronology of events.[4] The Papers therefore enable a relational study of these experiences. The Papers provide the tools to understand what was happening in Joseph’s life at, around, and after the time of his vision and visitation experiences. There are also sources and testimonies about the experiences from those interacting with Joseph at the time of the events.

Other media available through the project further helps in understanding the visions and visitation experiences. These media include podcasts and lesson plans. Each of the podcasts, especially “The First Vision,” “The Priesthood Restored,” “Kirtland, City of Revelation,” and “The Nauvoo Temple,” provide greater understanding of Joseph’s visions and visitations and how they influenced him and the Saints in their lives and in their efforts to build the Church.[5] These different media have allowed the Church to reach a larger, more diverse audience and to teach through the words of scholars and, more importantly, through the Spirit.

There are also lesson plans available on the Papers website. These were developed as one-day lessons for use by secondary instructors and university professors, but they can be adapted to fit the needs of different classes, including Sunday School, seminary, and institute classes. These lesson plans place the content of the Papers in a broader social and historical context. They are centered on historical documents and may be especially useful for introducing students to reading and analyzing primary sources and understanding historical context. The lesson “Joseph Smith’s Early Visions and Frontier Revivalism” is a good example of how the Papers elucidate understanding of Joseph and his visions and visitations.[6]

All these aspects of the project provide context and connectivity and can help inspire personal revelation about the Prophet, his experiences, and the work of God accomplished through him. To gain greater understanding and a deeper testimony of a given revelation, a person can sit down with the scriptures (especially the Doctrine and Covenants) and the Papers and go through the related historical introduction and footnotes, as well as access other media about that revelation. The Joseph Smith Papers, simply put, provide greater historical awareness and understanding of the miraculous events in Joseph’s life. A study of the documentation and contextual circumstances surrounding Joseph Smith’s life corroborates and affirms the authenticity of his claims to have received heavenly visitations.

Shedding Light on Joseph’s Visions and Visitations

Examples from the Kirtland Period—Shared Visionary Experiences

There are many good examples of Joseph’s visits and visitations found in the Papers. One interesting fact is that some of the Prophet’s most profound visionary experiences during the Kirtland period (1831–38) were shared moments. They were visits or visions that he experienced in company with other people. The result is that we have corroborating sources further attesting the authenticity of Joseph’s visions and visitations. Such experiences were typically shared with a scribe who recorded the miraculous event. Some examples follow.

1. June 4, 1831, conference—experienced with multiple conference attendees.

In early 1831 a conference of the Church was held in Kirtland, Ohio. This conference was held in response to a revelation in February of that year in which the Lord directed that a conference be held and promised that if the participants “are faithful, and exercise faith in me, I will pour out my Spirit upon them in the day that they assemble themselves together” (Doctrine and Covenants 44:1–2). At the conference significant spiritual manifestations were experienced, including visionary experiences shared by multiple people. In the Papers the historical introduction to the minutes of the conference includes the following notation:

Prior to the June 1831 conference, according to Ezra Booth, several church members expected spiritual manifestations and declared themselves “perfectly assured, that the work of miracles would commence at the ensuing conference.” Several later accounts by those in attendance attest to supernatural occurrences that accompanied the ordinations to the high priesthood. Lyman Wight recounted that he had witnessed “the visible manifestations of the power of God as plain as could have been on the day of pentecost,” including “the heeling of the sick, casting out devils, speaking in unknown tongues, discerning of spirits, and prophesying with mighty power.” Levi Hancock related that following Harvey Whitlock’s ordination to the high priesthood, Whitlock was seized by a power that contorted his body and struck him dumb. Hancock added that Joseph Smith eventually “commanded satan to leave Harvey.”Immediately after this episode, Leman Copley “turned a complete summerset in the house and came his back across a bench and lay helpless Joseph told Lyman to cast satan out he did.” Both John Whitmer’s history and Joseph Smith’s history describe these events as occasions in which the “man of Sin,” the devil, was “revealed.” In Whitmer’s words, “the Devil took occation, to make known his power,” though some thought God allowed it “for the express purpose that the Elders should become acquainted with the devices of Satan; and after that they would possess knowledge sufficient to manage him.” The absence of accounts of these manifestations [in the official minutes] illustrates the narrow focus of many written minutes in the early church, which omitted most details of sermons and other events associated with the meetings.[7]

2. The Vision, February 16, 1832 (Doctrine and Covenants 76)—experienced with Sidney Rigdon.

Others were also in the room and witnessed Joseph and Sidney having the vision, although they did not see and hear all that Joseph and Sidney saw and heard.[8] Philo Dibble was one of them. Here is his description:

The vision which is recorded in the Book of Doctrine and Covenants [D&C 76] was given at the house of “Father Johnson,” in Hiram, Ohio, and during the time that Joseph and Sidney were in the spirit and saw the heavens open, there were other men in the room, perhaps twelve, among whom I was one during a part of the time—probably two-thirds of the time,—I saw the glory and felt the power, but did not see the vision.

The events and conversation, while they were seeing what is written (and many things were seen and related that are not written,) I will relate as minutely as is necessary. Joseph would, at intervals, say: “What do I see?” as one might say while looking out the window and beholding what all in the room could not see. Then he would relate what he had seen or what he was looking at. Then Sidney replied, “I see the same.” Presently Sidney would say “what do I see?” and would repeat what he had seen or was seeing, and Joseph would reply, “I see the same.”

This manner of conversation was repeated at short intervals to the end of the vision, and during the whole time not a word was spoken by any other person. Not a sound nor motion made by anyone but Joseph and Sidney, and it seemed to me that they never moved a joint or limb during the time I was there, which I think was over an hour, and to the end of the vision.

Joseph sat firmly and calmly all the time in the midst of a magnificent glory, but Sidney sat limp and pale, apparently as limber as a rag, observing which, Joseph remarked, smilingly, “Sidney is not used to it as I am.”[9]

So significant was this vision, both for its teachings and the effect on the Church, that it became general for it to be referred to simply as “the Vision.”

3. Meeting, March 18, 1833, the School of the Prophets—experienced with members attending the school that day.

Frederick G. Williams, the clerk pro tempore for the meeting, recorded, in part, the following:

Several exertations were given to faithfulness and obedience to the commandments of God and much useful instruction given for the benefit of the saints with a promise that the pure in heart that were present should see a heavenly vision, and after remaining for a short time in secret prayer the promise was verified to many present having the eyes of their understanding<s> opened so as to behold many things afte[r] which the bread and wine was distributed by Bro Joseph after which many of the brethren saw a heavenly vision of the saviour and concourses of angels and many othe[r] thing[s] of which each one has a reccord of what they saw &c[10]

4. The plan of the house of the Lord, circa June 1833—experienced with Frederick G. Williams and Sidney Rigdon, recorded by Truman O. Angell.

Responding to revelation to build the house of the Lord, the Presidency of the Church collectively prayed to have the Lord show them the way to build the house. As the three men knelt in prayer, the building appeared to them in a vision, and they were able to view the exterior and interior. After they viewed the exterior in detail, “the building seemed to come right over [them]” and they saw the interior of the building as if they were actually inside of it, which allowed them to craft the architectural plans for the sacred edifice.[11]

5. Visions, January 21, 1836—experienced with the Twelve Apostles, Joseph Smith Sr., and other Church leaders.

While in the Kirtland Temple and following the performance of washings and anointings, Joseph Smith “received blessings and prophecies under the hands of ‘all of the presidency,’ after which the ‘heavens were opened’ and Joseph Smith and others beheld ‘visions and revelations.’” Records state that “some of them saw the face of the Saviour, and others were ministered unto by holy angels,” and that “the power of the highest rested upon, us [and] the house was filled with the glory of God.” It was not just the Prophet, but all who were sufficiently prepared and humbled, who beheld great and marvelous things in the not-yet-dedicated temple that night.[12]

6. Kirtland Temple dedication, March 27, 1836—experienced with others, including Frederick G. Williams, Eliza R. Snow, Stephen Post, Oliver Cowdery, and Benjamin Brown.

There were various reports of spiritual manifestations the day the temple was dedicated. Frederick G. Williams “bore record that a Holy Angel of God came and set between him and J. Smith sen. while the house was being dedicated.”[13] Eliza R. Snow, who attended the dedication, later wrote, “The ceremonies of that dedication may be rehearsed, but no mortal language can describe the heavenly manifestations of that memorable day. Angels appeared to some, while a sense of divine presence was realized by all present, and each heart was filled with ‘joy inexpressible.’”[14]

After the dedicatory meeting that ended at 4:00 p.m., Joseph Smith requested that the Church’s priesthood holders meet again in the house of the Lord that evening for further instruction. More than three hundred men gathered in the temple that evening, where many had a continuation of the miraculous experiences at the dedication earlier that day. Stephen Post wrote that “Angels of God came into the room,” while Oliver Cowdery wrote, “The spirit was poured out—I saw the glory of God, like a great cloud, come down and rest upon the house, and fill the same like a mighty rushing wind.”[15] Writing to his wife Sally Brown, Benjamin Brown recorded that on the evening of the dedication during some instruction he observed “a pillar or cloud rest down upon the house bright as when the sun shines on a cloud like as gold.” Brown also reported that two of the other attendees “saw three personages hovering in the room with bright keys in their hands.”[16] These firsthand accounts bear witness that the Kirtland Temple was a place of visions and visitations not just for Joseph but for others.[17]

7. Visions, April 3, 1836, Doctrine and Covenants 110—visits from Jesus Christ, Moses, Elias, and Elijah, experienced with Oliver Cowdery and shared with Warren A. Cowdery, who wrote of the experience in Joseph’s journal.

On the afternoon of Sunday, April 3, 1836, secluded behind the curtain in one of the pulpits of the temple, Joseph Smith and Oliver Cowdery had a miraculous vision of Jesus Christ, who accepted the house of the Lord, as Joseph had requested in his dedicatory prayer. The temple was indeed the place where the Saints could feel the holy and heavenly presence of the Lord. The Lord said, in part: “Lift up your heads and rejoice. Let the hearts of your brethren rejoice, and let the hearts of all my people rejoice, who have, with their might, built this house to my name. For behold, I have accepted this house, and my name shall be here; and I will manifest myself to my people in mercy in this house. Yea, I will appear unto my servants, and speak unto them with mine own voice, if my people will keep my commandments, and do not pollute this holy house” (Doctrine and Covenants 110:5–8).

Joseph Smith’s journal records that following the appearance of the Savior, the ancient prophets Moses, Elias, and Elijah appeared, instructed Joseph and Oliver, and restored through them the keys “of the fulness of the Melchezedek Priesthood.” These keys, according to the journal, included the authority to gather “Israel from the four parts of the Earth” and the authority “to turn the hearts of the Fathers to the children, and the children to the fathers,” as had been prophesied in the Old Testament and the Book of Mormon (Malachi 4:6; 3 Nephi 25:5–6).[18] Furthermore, the restoration of those keys provided the authority to perform sealings for eternal marriages and eternal families for both the living and the dead. The sacrifices necessary to complete the Kirtland Temple and the determined effort of Church members to prepare for the dedication reached a crescendo of jubilation and spiritual outpouring on that early April day. The restoration of those priesthood keys proved to be a new beginning, an immense theological development for the Latter-day Saint faith and an essential purpose of today’s temples. Though contemporary documents do not shed light on how Joseph Smith understood the fullness of this vision, the Kirtland Temple unlocked a new gateway for a great, divine work to begin.

In light of these shared visionary experiences, it is interesting to contemplate the arc of Joseph’s life as a prophet. His earliest visions—the First Vision and the first several visits of Moroni—were individual experiences where Joseph was the only earthly participant. Joseph bore both the enlightenment and the complete burden of those experiences. It was a relief to him when, nine years after the First Vision, he had heavenly visitations in which others participated.[19] These early joint visitations included Oliver Cowdery being with him when John the Baptist conferred the Aaronic Priesthood,[20] Oliver Cowdery being with him when Peter, James, and John conferred the Melchizedek Priesthood,[21] and the Three Witnesses being with him when Moroni appeared and showed them the gold plates.[22] As noted above, other joint visionary experiences would follow, interspersed with visitations and visions where Joseph was the only earthly participant.

Examples from the Nauvoo Period—References to Visions

The documents from the Nauvoo period (1839–44) demonstrate how the visions and visitations referenced above, and other visionary and visitation experiences during the 1830s, affected Joseph Smith’s religious teachings. For instance, consider the impact of the 1832 vision of the kingdoms of glory. In 1841 Joseph taught that translated persons dwell in a “terrestrial order,”[23] and in 1843 he explained that the celestial kingdom is subdivided into three glories.[24] Additionally, during his final religious sermon delivered on June 16, 1844, Joseph referenced the 1832 kingdoms of glory vision as he defended his teachings about God.[25]

Furthermore, Joseph’s documents from the Nauvoo period indicate that although his visions were not recorded word for word as they were before, Joseph did, in fact, continue to have visions. The documents do not, in most cases, say when those visions took place. And the accounts contain few details about the content of the visions.[26] While Joseph did not always reveal the details of these visions and visitations, he tried to help the Saints during the Nauvoo period understand how they could have their own revelation. Joseph believed that the righteous—at some point—could have visions like those experienced by biblical figures such as Isaiah, Ezekiel, and John the Revelator. But Joseph also emphasized the importance of paying attention to inspiration through the Holy Spirit. Joseph cautioned the Saints that not all visionary experiences or visitations were from God. There were false spirits abroad, and the Saints needed to “try the spirits.”[27] Joseph kept his visions and visitation experiences sacred and divulged only that which God instructed him to divulge. Although Joseph did not fully articulate the things he learned from these visions and visitations (perhaps because his knowledge of heavenly matters so far exceeded the understanding of other mortals), we can see from the documents in the Papers that his understanding increased as his divine education progressed. There may be a lesson for us in that. Spiritual experiences are valuable for us in the moment they occur, but they also have continuing value as life rolls forward and we reflect upon what we experienced. The moments when heaven touches earth are intended to carry us throughout our entire lives, and our understanding of them can grow just as Joseph’s understanding grew.

The following list shows some of the instances during the Nauvoo period when Joseph referred to having visions. The Papers reveal how such visionary experiences shaped Joseph’s teachings, especially those from 1839 to 1844. One can also find references in the Papers to additional visions of the Prophet.

1. Discourse, between circa June 26 and circa July 2, 1839

As part of this discourse, Joseph explained that all can share in the revelations he received:

God hath not revealed any thing to Joseph, but what he will make known unto the Twelve & even the least Saint may know all things as fast as he is able to bear them.[28]

When the Lord has thoroughly proved him & finds that the man is determined to serve him at all hazard. then the man . . . will have the personage of Jesus Christ to attend him or appear unto him from time to time. & even he will manifest the Father unto him & they will take up their abode with him, & the visions of the heavens will be opened unto him.[29]

2. Discourse, between circa June 26 and circa August 4, 1839

Joseph related a vision he had of future turmoil. It is unknown when he had this vision.

I saw men hunting the lives of their own sons, & brother murdering brother, women killing their own daughters & daughters seeking the lives of their mothers. I saw armies arrayed against armies I saw blood. desolations, & fires &c, . . . These things are at our doors. . . . I know not how soon these things will take place.[30]

3. Discourse, between circa June 26 and circa August 4, 1839

While speaking about receiving revelation, Joseph made the following statement on visions:

When any person receives a vision of Heaven, he Sees things that he never thought of before.[31]

4. Discourse, circa July 19, 1840 (Martha Jane Knowlton Coray version, circa 1840–1844)

While speaking about building stakes, Joseph related the following vision:

I had [a] vision on the other side of the river that my armies were about ne [me] and I ran from brethren— who were shooting at me swan [swam] the river and found safety on this side.[32]

5. Discourse, circa July 19, 1840 (Martha Jane Knowlton Coray version, circa 1843–1850s)

Joseph received a vision that his friends would turn against him. It is unknown when he received this vision.

the time shall be when these who are now my friends shall become my enemies and shall seek to take my life and shall be m there are those now before me who will more furiously pursue me and more dilligently [sic] seek to my life and be more b[l]ood thirsty upon my track thus <than> ever were the Misourian Mobbers you say among yourselves as did them of old time is it I & is it I but I know these things by the visions of the Almighty[33]

6. Selections from Times and Seasons, June 15, 1842

Attributed to Joseph, an editorial titled “Gift of the Holy Ghost” provided instruction on visions:

The manifestations of the gift of the Holy Ghost; the ministering of angels; or the development of the power, majesty or glory of God were very seldom manifested publicly, and that generally to the people of God; as to the Israelites; but most generally when angels have come, or God has revealed himself, it has been to individuals in private—in their chamber—in the wilderness or fields; and that generally without noise or tumult. . . .

The Lord cannot always be known by the thunder of his voice; by the display of his glory, or by the manifestation of his power; and those that are the most anxious to see these things, are the least prepared to meet them.[34]

7. Letter to the Church, September 7, 1842 (Doctrine and Covenants 128)

In this letter Joseph specified different heavenly beings who had spoken in his day. He indicated that Moroni, Michael, Peter, James, John, Gabriel, and Raphael had all spoken. Joseph also mentioned that the “voice of God” was heard in Peter Whitmer Sr.’s house and that “divers Angels” had spoken “declaring each one their dispensation, their rights, their keys, their honors, their majesty & glory, and the power of their priesthood.”[35]

8. Discourse, April 16, 1843 (Willard Richards and Wilford Woodruff versions)

Joseph related a vision he had of the Resurrection. It is unknown when he had this vision. Joseph also stated that he struggled to help the Saints understand what he was learning from God and wished he could teach the Saints more.

would you think it strange that I relate what I have seen in vision in relation.— this intere[s]ting theme. Those who have died in Jesus christ, may expect to enter in to all that fruition of Joy when they come forth. which they have possessed here, so plain was the vision I actually saw men, before they had ascend[e]d from the tomb, as though they were getti[n]g up slowly, they tooke each othe[r] by the hand & it was my father & my Son. my mother & my daughter. <my brother & my sister> & when the voice calls, suppose I am laid by the side of my fathe[r].— what would be the first Joy of my heart? where is my fathr. my mother. my sister. they are by my side <I embrace them. & they me.>

It is my meditati[o]n all the day & more than my meat & drink to know how I shall make the saints of God to comprehe[n]d the visions that roll like <an> overflowing surge; to <before> my vision <mind>.[36]

O how I wo[u]ld delight to bring before you things which you never thought of. but poverty. & the cares of the world prevent. but I am glad I have the privilige of communicati[n]g to you some things, which if grasped closely a will be a help to you when the clouds <are> gath[eri]ng.[37]

all your losses will be made up to you in the resurrecti[o]n provi[d]ed you continue faithful

by the vision of the almighty I have seen it.[38]

I have labored hard & sought evry way to try to prepare this people to comprehend the things that God is unfolding to me In speaking of the resurrection I would say that God hath shown unto me a vission of the resurrection of the dead & I saw the graves open & the saints as they arose took each other by the hand even before they got up or while getting up & great joy & glory rested upon them.[39]

9. Discourse, May 17, 1843

Joseph said he had seen more of heaven than did Paul:

Paul had seen the third heavens and I more.[40]

10. Interview, August 29, 1843

Joseph described his first vision to a newspaper reporter and a revelation he received while incarcerated in Missouri.

The Lord does reveal himself to me. I know it. He revealed himself to me first when I was about fourteen years old, a mere boy. I will tell you about it. . . . [Joseph then described the vision of the Father and Son.] I had a revelation in Missouri which was fulfilled to the letter. The Missourians had got us all prisoners, and were threatening to kill us. The principal men of us were lying under a log, with a guard standing around us in the night. I fell into a trance. I call it a trance. I heard a voice which said, “‘Joseph, fear not, you and all your friends shall be delivered without harm, and shall yet stand upon the hills of Zion.’”[41]

11. Discourse, October 9, 1843 (Willard Richards version)

As part of a sermon about gaining knowledge, Joseph made the following observation about looking into heaven:

could you gaze in heaven 5 minute. you would know more— than you would by reading all that ever was writtn [sic] on the subject.[42]

12. Discourse, March 10, 1844 (Willard Richards and James Burgess versions)

As part of a discourse explaining the difference between the spirit of Elias and Elijah, Joseph spoke about his ordination to the Aaronic Priesthood (power of Elias).

I went into the woods to inquire of the Lord by prayer his will concerning me—& I saw an angel & he laid his hands upon my head & ordained me to be a priest after the order of Aaron & to hold the keys of this priesthood.[43]

I must go back to the time at susquahannah river when I retired in the woods pouring out my soul in prayr to Almighty God, An Angel came down from heaven and laid his hands upon me and ordained me to the power of Elias.[44]

What we see in the Nauvoo period, therefore, is the Prophet continuing to draw upon and learn from his prior visionary experiences, but also having additional visionary events. The twelve examples given in this section show examples of each.

Conclusion

One of the defining characteristics of the Prophet Joseph Smith’s life and ministry was the revelation that he brought forth. The Joseph Smith Papers provide a ready source to study and analyze this revelation.

As the Papers show, the revelation to Joseph came in different forms: impressions from the Holy Spirit, inspired translations of ancient texts, and the subject of this study: visions and visitations. Many of the latter were personal experiences where Joseph was the only earthly participant. But, as shown above, on several occasions, particularly in the early days of the Restoration, other people participated in the Prophet’s visions and visitations. Another thing shown by the Papers is that during his life, particularly in the Nauvoo period, the Prophet taught from the visions and visitations he had received earlier in his ministry, with refinements gained by experience and more revelation. We also see in the Papers during this later period information about additional divine encounters of a similar nature.

The Joseph Smith Papers are a remarkable tool for studying these revelatory events that were so fundamental to Joseph’s calling as the first prophet, seer and revelator of this dispensation. Here we have considered the results of one such study, but much more awaits examination.Elder LeGrand R. Curtis Jr. is a former General Authority Seventy, Church Historian and Recorder, and Executive Director of the Church History Department.

Notes

I express appreciation for the magnificent work of The Joseph Smith Papers team in putting together the information now available in the Papers. I give particular thanks to Brent M. Rogers, managing historian, and J. Chase Kirkham, historian and documentary editor, for their work in helping me compile information for this study.

[1] “About the Project,” www.josephsmithpapers.org/articles/about-the-project.

[2] “Final Volume of Joseph Smith Papers Published, Completing Monumental Historical Work,” Newsroom, June 27, 2023, https://newsroom.churchofjesuschrist.org/article/final-volume-joseph-smith-papers.

[3] “Final Volume of Joseph Smith Papers Published.”

[4] See the time line at www.josephsmithpapers.org/reference/events.

[5] All the Papers podcasts are available at www.josephsmithpapers.org.

[6] “Joseph Smith’s Early Visions and Frontier Revivalism,” www.josephsmithpapers.org.

[7] Minutes, circa 3–4 June 1831, p. 322, www.josephsmithpapers.org.

[8] Vision, 16 February 1832 (D&C 76), pp. 179–92, www.josephsmithpapers.org.

[9] Philo Dibble, “Recollections of the Prophet Joseph Smith,” Juvenile Instructor, May 15, 1892, 303–4.

[10] Minutes, 18 March 1833, www.josephsmithpapers.org.

[11] Revelation, 1 June 1833 (D&C 95), p. 60n18, www.josephsmithpapers.org; Plan of the House of the Lord in Kirtland, Ohio (Fragments), circa June 1833, www.josephsmithpapers.org; and Plan of the House of the Lord, between 1 and 25 June 1833, www.josephsmithpaper.org.

[12] Visions, 21 January 1836 (D&C 137), www.josephsmithpapers.org.

[13] Minutes, Latter-day Saints’ Messenger and Advocate, March 1836, 281. As noted in the Papers, “Stephen Post recorded Williams stating that the angel came through the window behind the pulpit. Edward Partridge recorded that ‘Williams saw an angel’ but interlinearly inserted ‘or rather the Savior’—possibly conflating Williams’s vision of an angel with the vision of Jesus Christ shared by Joseph Smith and Oliver Cowdery a week later. Years later, Truman Angell recalled that Joseph Smith identified this angel as the apostle Peter.” After mentioning Williams’s vision, Joseph Smith’s journal notes that “Presdt David Whitmer also saw angels in the house.” Joseph Smith, Journal, 1835–1836, p. 185 and note 383, www.josephsmithpapers.org.

[14] Edward W. Tullidge, The Women of Mormondom (New York: Tullidge and Crandall, 1877), 95; and

Eliza R. Snow, “Sketch of My Life,” in The Personal Writings of Eliza Roxcy Snow, ed. Maureen Ursenbach Beecher (Salt Lake City: University of Utah Press, 1995), [7].

[15] Oliver Cowdery, diary, March 27, 1836, Oliver Cowdery Diary, 1836 January–March, MS 3429, Church History Library, The Church of Jesus Christ of Latter-day Saints, Salt Lake City; hereafter CHL.

[16] Benjamin Brown to Sally M. Brown, circa April 1836, Benjamin Brown Family Collection, 1835–1983, MS 17646, CHL.

[17] Minutes and Prayer of Dedication, 27 March 1836 (D&C 109), pp. 188–209, www.josephsmithpapers.org.

[18] Joseph Smith, journal, 1835–1836, p. 193, www.josephsmithpapers.org. See Visions, 3 April 1836 (D&C 110), www.josephsmithpapers.org.

[19] See, for example, Lucy Mack Smith, History, 1844–1845, bk. 8, p. [11], bk. 9, p. [1], www.josephsmithpapers.org.

[20] Joseph Smith—History 1:68–72; and Messenger and Advocate, October 1834, 14–16.

[21] History, circa Summer 1832, p. 1, www.josephsmithhistory.org; Doctrine and Covenants, 1835, p. 197, www.josephsmithpapers.org.; Oliver Cowdery to Phineas Young, March 23, 1846, CHL; and “Volume 1 Introduction: Joseph Smith Documents Dating through June 1831,” in Michael Hubbard MacKay et al., eds., Documents, Volume 1: July 1828–June 1831, vol. 1 of the Documents series of The Joseph Smith Papers, ed. Dean C. Jessee et al. (Salt Lake City: Church Historian’s Press, 2013), xxxvii–xxxix. See Brian Q. Cannon and BYU Studies, “Priesthood Restoration Documents,” BYU Studies 35, no. 4 (1995): 163–207.

[22] “The Testimony of Three Witnesses,” in The Book of Mormon: Another Testament of Jesus Christ.

[23] Instruction on Priesthood, circa 5 October 1840, p. 7, www.josephsmithpapers.org.

[24] Instruction, 16 May 1843, p. 15, www.josephsmithpapers.org.

[25] Discourse, 16 June 1844–A, as Reported by Thomas Bullock, p. 4, www.josephsmithpapers.org.

[26] An exception is Joseph’s 1843 account of his vision of the Resurrection, discussed below.

[27] Times and Seasons, 1 April 1842, www.josephsmithpapers.org.

[28] Discourse, between circa 26 June and circa 2 July 1839, as Reported by Willard Richards, pp. 17–18, www.josephsmithpapers.org.

[29] Discourse, between circa 26 June and circa 2 July 1839, as Reported by Willard Richards, pp. 19, 21, www.josephsmithpapers.org.

[30] Discourse, between circa 26 June and circa 4 August 1839–A, as Reported by Willard Richards, p. 71, www.josephsmithpapers.org.

[31] Discourse, between circa 26 June and circa 4 August 1839–C, p. 76, www.josephsmithpapers.org.

[32] Discourse, circa 19 July 1840, as Reported by Martha Jane Knowlton Coray–A, p. 13[b], www.josephsmithpapers.org.

[33] Discourse, circa 19 July 1840, as Reported by Martha Jane Knowlton Coray–B, p. 14, www.josephsmithpapers.org.

[34] Times and Seasons, 15 June 1842, p. 825, www.josephsmithpapers.org.

[35] Letter to the Church, 7 September 1842 (D&C 128), p. 7, www.churchofjesuschrist.org.

[36] Discourse, 16 April 1843, as Reported by Willard Richards, pp. 143–44, www.josephsmithpapers.org.

[37] Discourse, 16 April 1843, as Reported by Willard Richards, p. 145, www.josephsmithpapers.org.

[38] Discourse, 16 April 1843, as Reported by Willard Richards, p. 145, www.josephsmithpapers.org.

[39] Discourse, 16 April 1843, as Reported by Wilford Woodruff, p. 27, www.josephsmithpapers.org.

[40] Discourse, 17 May 1843–A, p. 16, www.josephsmithpapers.org.

[41] In Christian K. Heimburger et al., eds., Documents, Volume 13: August–December 1843, vol. 13 of the Documents series of The Joseph Smith Papers, ed. Matthew C. Godfrey et al. (Salt Lake City: Church Historian’s Press, 2022), 90–92; Interview, 29 August 1843, Extract, p. 3, www.josephsmithpapers.org.

[42] Discourse, 9 October 1843, as Reported by Willard Richards, p. 121, www.josephsmithpapers.org.

[43] Andrew F. Ehat and Lyndon W. Cook, eds., “10 March 1844 (Sunday). At Temple.,” in The Words of Joseph Smith (Provo, UT: Religious Studies Center, Brigham Young University, 1980), 327.

[44] Discourse, 10 March 1844, as Reported by James Burgess, p. 19, www.josephsmithpapers.org.