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Interest in the spiritual and religious significance of dreams or visions of the night did not begin in Joseph Smith’s day.[1] According to scholar Kelly Bulkeley, “The most widespread and longest-standing interest humans have taken in dreams has been in their religious meaning.”[2] Indeed, dreams were once seen as “religious realities,” but they lost some of their religious significance among established religions by way of Enlightenment rationalism, or “an exclusive reliance on human reason alone, and a refusal to allow any weight to be given to divine revelation.”[3] Yet, despite the effects of Enlightenment rationalism, historian Richard Bushman observes that in Joseph Smith’s day, claims of revelation from God “were common enough to anger clergymen, who saw them as counterfeit religion, diverting people from the serious business of acknowledging their sins and accepting Christ.”[4]

Joseph Smith did not restore a common interest in dreams; rather, he restored an understanding of dreams as an authentic method of divine communication. Joseph accomplished this increased understanding of revelatory dreams by restoring correct principles of revelation. He helped us better understand the role of biblical dreams and visions and restored a correct understanding of God necessary for individuals to once again “dream dreams” and trust in some dreams as revelation from God (Joel 2:28; Acts 2:17).[5]

Revelation Restored

Historian Jan Shipps explains that through Joseph Smith, “the heavens were opened and the divine once again spoke in a language that humans could understand. Without the reopening of that conversation, Mormonism would likely be just one more restoration movement that started out, as did the Disciples of Christ, claiming to be the only true Church of Jesus Christ, but all too quickly took its place on the religious landscape as an idiosyncratic Protestant denomination.”[6]

Joseph knew that revelation was essential to his message and mission.[7] He made many extraordinary claims during his prophetic career, but, as noted by philosopher David Paulsen, of all Joseph’s claims “none is more fundamental than his claim to direct revelation from God. This claim challenges every variety of Christian thought and, at the same time, grounds all of Joseph’s additional claims.”[8] One of those claims came naturally to Joseph Smith—that divinely inspired dreams were the “right” of the Latter-day Saints. As Joseph observed, “The plea of many in this day is, that we have no right to receive revelations, but if we do not get revelations, we do not have the oracles of God; and if [we] have not the oracles of God, [we] are not the people of God.”[9]

Trying to distinguish between dreams and visions can sometimes be a challenge. It is instructive to note that after receiving his dream of the tree of life, Lehi introduced that revelatory experience to his family by saying, “Behold, I have dreamed a dream; or, in other words, I have seen a vision” (1 Nephi 8:2). As the Guide to the Scriptures teaches, revelation is “communication from God to His children on earth” that “may come through the Light of Christ and the Holy Ghost by way of inspiration, visions, dreams, or visits by angels.” And the guide specifically notes that dreams are “one way that God reveals His will to men and women on earth.”[10] Moses counseled ancient Israel, “Hear now my words,” and then taught them, “If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream” (Numbers 12:6). Job 33 explains, “God speaketh. . . . In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; then he openeth the ears of men, and sealeth their instruction” (vv. 14–16).[11]

A Short History of Dreams in America

Before Joseph Smith, America had some history with dreams (not the “American Dream”). Many Americans believed in the Bible, and as a result, they accepted the Old Testament belief that God could reveal his will to his people in a dream.[12] The influential colonial minister Cotton Mather derived one of his most popular sermons from a text he received in a dream. There were also some early American clergymen, such as John Winthrop, who negatively associated dreams with “ravishes of [the] spirit.”[13]

Winthrop’s skeptical view of dreams anticipated the general skepticism or ambivalence of many Americans during the following centuries. Senator William Maclay of Pennsylvania, for example, noted in his journal that he “had best be careful and attentive” to his dreams, but he also observed that dreams were “fallacious things.” After noting the disturbing content of his recent dreams, Maclay wrote, “I have really little to do, or I would not note all this down.”[14] Maclay’s ambivalence reflected social attitudes of his time. Some people considered dreams as supernatural or treated them as benign natural occurences. Others revealed their attitude toward dreams with comments such as “I treat dreams as I would a known liar who, though he generally tells falsehoods, may sometimes possibly tell the truth.”[15] Among educated Americans, rationalism did not allow for revelation, and, according to historians Richard Bushman and Merle Curti, the ministers, newspaper editors, and physicians of the early nineteenth century scorned belief in supernatural gifts.[16]

Joseph Smith encountered skepticism firsthand when he related his First Vision to a Methodist minister. Joseph recorded that the minister “treated my communication not only lightly, but with great contempt, saying it was all of the devil, that there was no such thing as visions or revelations in these days; that all such things had ceased with the apostles, and that there never would be any more of them.” Others also showed contempt toward Joseph’s claims, which produced a “great deal of prejudice against me among professors of religion.”[17] In the minds of many early nineteenth-century clergymen, the only acceptable form of divine intervention was the “gift of grace; . . . all else was unholy, unscriptural, and irrational.”[18] Yet many Christians who were not satisfied with the “rational Christianity” promoted by the established clergy of their day were looking for the return of spiritual gifts spoken of in the Bible.[19]

Joseph’s Teachings on Dreams

Describing their first night in Carthage Jail, Dan Jones, a faithful friend and associate of Joseph, records that it was spent in “amusing conversation on various interesting topics.” Jones relates that “after prayer, which made Carthage prison into the gate of heaven for awhile, we lay promiscuously on the floor, the last words spoken were, by the Prophet,—‘For the most intelligent dream tonight brethren.’” In the morning Joseph inquired of the others concerning their dreams, and Jones related a dream that Joseph took as foretelling his (Joseph’s) imminent death.[20]

Joseph taught in an address published in the Times and Seasons that divinely inspired dreams are one of various spiritual gifts that may be granted to worthy disciples of Christ: “We believe that we have a right to revelations, visions, and dreams from God, our heavenly Father; and light and intelligence, through the gift of the Holy Ghost, in the name of Jesus Christ, on all subjects pertaining to our spiritual welfare; if it so be that we keep his commandments, so as to render ourselves worthy in his sight.”[21]

Joseph was called as a prophet to restore “all things”—including an increased awareness, understanding, and recognition of revelatory dreams (Matthew 17:11; Doctrine and Covenants 77:9, 14–15). With the restored recognition of the importance of revelatory dreams, there had to be a restoration also of the interpretation of dreams, else dreams would have been meaningless to the dreamers. Joseph left one short note in his journal mentioning his interpretive activity: “I read in <the> Book of Mormon, transacted a [variety] of business in the Store and city, & spent the evening in the office with Elders Taylor and [Richards], interpreted dreams, &c.”[22]

Joseph provided seemingly random comments on the interpretation of two types of dreams: “To dream of flying signifies prosperity and deliverance from enemies. To dream of swimming in deep water signifies success among many people, and that the word will be accompanied with power.” Joseph recorded no dreams of flying, though he did record dreams of swimming.[23] Joseph did not prosper financially during his life, but he was delivered from his enemies many times and had great missionary success. Were the principles of interpretation applicable to all dreams, or did they apply only to his dreams? Were his comments revelatory, or were they conclusions from his own reason and experience? Joseph’s record does not provide us with the answers.

Fortunately, Joseph provided additional teachings relative to the interpretation of dreams—importantly recognizing that not all dreams are revelatory in nature. He shared this instruction regarding the reception and interpretation of visions that may also be applicable to revelatory dreams: “When you see a vision pray for the interpretation if you get not this, shut it up—There must be certainty in this matter.”[24] Joseph’s instruction is quite strict—if an individual does not receive divine interpretation of a vision (or dream), they should “shut it up”—that is, ignore it. Joseph did not want his followers to be a people who “catcheth at a shadow and followeth after the wind” (Sirach 34:1–8 [Apocrypha]). He wanted his followers to be careful in their reception and interpretation of possible revelation, including dreams.[25] Levi Hancock, for example, received a mission call in June 1831. Before reaching his field of labor, Levi turned around and returned home. Joseph “talked plain” to Hancock for not completing his mission. Hancock accepted responsibility for turning back but tried to justify his actions by explaining, “I had had a dream that troubled me.” Joseph responded, “Don't let that trouble you. I have had dreams as bad as you ever had. You do as I now tell you to and you will come out all right.” Hancock recorded that Joseph then instructed him on how the “Comforter would comfort the mind of man when asleep.”[26]

Joseph also taught Church leaders what they must do and how they must live to accurately discern the source of a dream. On July 2, 1839, Joseph made some remarks during a meeting with the Council of the Twelve Apostles warning them against pride and other spiritual dangers. He taught that “salvation cannot come without revelation; it is vain for any one to minister without it.”[27] Near the end of his address, Joseph taught the Twelve that there are different sources of dreams and visions: “Lying Spirits are going forth in the Earth. There will be great manifestations of Spirit both false and true.”[28] Here Joseph was intimating that dreamers needed to be able to distinguish the correct source of their dreams.

Joseph’s Dreams

Joseph Smith’s exposure to dreams in his youth prepared him to exercise faith in that form of revelation. Joseph’s mother, Lucy Mack Smith, recorded a dream that comforted her as she searched for true religion, and Joseph’s father received several inspired dreams.[29] Though young Joseph did not record what effect his family’s faith in dreams had on his belief, perhaps his confidence in dreams as a potential source of divine revelation was grounded in the experience and faith of his family.[30]

Joseph’s experience receiving and translating the Book of Mormon would have reinforced his belief in revelatory dreams. In Joseph’s record, he says that Moroni included in his September 1823 visits a repeated recitation of Joel 2:28–32, wherein Joel prophesies of a day when God will pour out his Spirit on “all flesh” and people will “dream dreams” and “see visions” (Joseph Smith–History 1:41). Moroni explained “that this [the prophecy of Joel] was not yet fulfilled, but was soon to be” (Joseph Smith—History 1:41–49). The Book of Mormon and the Bible contain numerous revelatory dreams.[31]

Despite a family tradition of revelatory dreams, dreaming was not a primary method for Joseph to receive revelation. There are no dreams listed among the many revelations recorded in the Doctrine and Covenants. In fact, the word dream does not appear in Joseph’s canonized revelations.

Joseph recorded his dreams, though, and sometimes discussed them in his public sermons. There are records or references to eight dreams attributed to Joseph Smith in the early Church records.[32] Joseph’s dreams were recorded by Joseph Smith, his clerks, or other people who interacted with him. In several instances, Joseph’s dreams stand alone, with no explanation concerning their purpose or interpretation. His dreams may be loosely categorized as dreams of instruction, prophecy, and comfort. An example from each category follows.

A Dream of Instruction

In early Church records, there is one reference to a dream that instructed Joseph in his ministry. The reference is brief, and neither Joseph nor his associates elaborated on the dream elsewhere. This dream seems to indicate that Joseph Smith approached dreams with a practical attitude. This is not surprising because Joseph experienced “visions that roll[ed] like an overflowing surge before [his] mind.”[33] In a May 19, 1843, journal entry, Joseph made his only recorded reference to this instructive dream:

I borrowed of Orson Hyde fifty dollars, which I paid to Mr. Eric Rhodes, and which he is either to repay in cash or let me have lumber.

I rode out with Mr. Jackson in the afternoon.

Told Brother Phelps a dream that the history must go ahead before anything else.

Elder George P. Dykes writes: [a letter reporting mundane/regular missionary activities].[34]

Joseph heeded the instruction given in the dream—giving the history top priority, though he did not elaborate other details of that dream.

A Dream of Prophecy

In 1844 Joseph learned of a conspiracy in Nauvoo against his life organized by a group of apostate Church members. He published the conspirators’ names on March 24, including Dr. Robert D. Foster, Chauncey L. Higbee, William Law, and Wilson Law.[35] All four conspirators had been excommunicated from the Church and helped publish the first and only issue of the infamous Nauvoo Expositor newspaper.[36] The Expositor was declared a public nuisance, and its press was destroyed by order of Nauvoo’s City Council on June 10, 1844.[37] On June 13, 1844 (just two weeks before his martyrdom), Joseph spoke at a meeting of the Saints in which he “related a dream which I had had a short time since.” In his dream, Joseph was riding in a carriage with his guardian angel. As they passed the temple, they saw “two large snakes so fast locked together that neither of them had any power.” In answer to Joseph’s inquiry, the angel explained that “Those snakes represent Dr. [Robert D.] Foster and Chauncey L. Higbee—they are your enemies, and desire to destroy you, but you see they are so fast locked together that they have no power of themselves to hurt you.” In his dream, when Joseph reached the edge of the city and entered onto the prairie, his angel was no longer with him, and he was attacked by two men, William and Wilson Law. The Law brothers bound Joseph and threw him into a pit, but soon Joseph heard Wilson screaming for help, and he was able to unloose himself and catch onto the grass on the edge of the pit so that he could see outside of the pit. The following is Joseph’s account of his dream:

I looked out of the pit and saw Wilson Law at a little distance attacked by ferocious wild beasts and heard him cry out “Oh brother Joseph, come and save me”. I replied “I cannot for you have put me into this deep pit”. On looking out another way I saw William Law with outstretched tongue, blue in the face; and the green poison forced out of his mouth caused by the coiling of a large snake round his body; it had also grabbed him by the arm a little above the elbow ready to devour him. He cried out in the intensity of his agony “Oh brother Joseph, brother Joseph come and save me or I die”. I also replied to him “I cannot William— I would willingly, but you have tied me and put me in this pit and I am powerless to help you or to liberate myself”. In a short time after my guide came and said aloud “Joseph, Joseph! what are you doing there?” I replied “my enemies fell upon me, bound me, and threw me in”. He then took me by the hand, drew me out of the pit, set me free, and we went away rejoicing.[38]

While Joseph believed this dream was inspired and publicly shared it, he left no interpretation of it.[39] The historical record from 1844, though, shows that the Law brothers, Higbee, and Foster opposed Joseph by their involvement with the Nauvoo Expositor. The publication and subsequent destruction of that press inflamed passions that contributed to Joseph’s martyrdom at Carthage. Following Joseph’s death, arrest warrants were issued for Wilson and William Law—identifying them as accessories to Joseph’s murder.[40]

A Dream of Comfort

Joseph had another dream prior to the martyrdom that he related to William W. Phelps and Hyrum Smith on the way to Carthage. In his dream, Joseph and his brother Hyrum were aboard a steamboat in a small bay near an ocean. There was a fire on the boat and the confusion aboard the boat was great. Joseph and Hyrum jumped overboard and tried their faith by walking on water. After putting some distance between themselves and the boat, Joseph and Hyrum looked back and saw the burning boat drift into a town and set it ablaze. Joseph and Hyrum proceeded across the great deep, and soon they heard a human voice. Turning around, they discovered that their brother Samuel was following them. Samuel explained he had joined them because he was lonely without them. Joseph described the rest of his dream as follows:

We all started again and in a short time were blest with the first sight of a city whose silver steeples and towers were more beautiful than any that I had ever seen or heard of on earth. It stood as it were upon the western shore of the mighty deep we [were] walking on and its order and glory seemed far beyond the wisdom of man. While we were gazing upon the perfection of the city a small boat launched off from the port and almost as quick as thought came to us in an instant they took us on board and saluted with welcome and with music such as is not of earth. The next scene on landing was more than I can describe. The greetings and the music from a thousand towers and the light of God, himself at the return of three of his sons soothed my soul into quiet and joy that I felt as if I were truly in heaven I gazed upon the splendor. I greeted my friends. I awoke and lo it was a dream.[41]

Joseph’s interpretation of this dream is not recorded; only guesses can be made of its significance.[42] It is likely that it provided him with some feelings of comfort.[43] Perhaps Joseph’s dream represented his and Hyrum’s imminent deaths (crossing the “great deep”), and if this is the case, then the dream may have also foreshadowed the death of Samuel, who joined Joseph and Hyrum in death thirty-three days after their martyrdom.[44]

Revelation Restored: “Yes, We Are a Visionary House”[45]

The fact that Joseph recorded his dreams and shared them in his sermons demonstrates the spiritual significance he accorded to them. Perhaps an even more telling measure of Joseph Smith’s understanding of dreams as a legitimate form of revelation can be found in the faith demonstrated by his followers. Emma Smith, Brigham Young, Wilford Woodruff, and many other early Church members received what they viewed as revelatory dreams. There are at least twenty-eight dreams recorded by prominent Church members in which Joseph appeared, and there are hundreds of recorded dreams that demonstrate the faith of Joseph’s contemporary followers in the revelatory role of dreams.

Though dreams enjoyed some popular support as a source of revelation among individuals largely removed from organized religion in Joseph’s lifetime, among the established clergy and educated class of his day, dreaming was a form of revelation that had an unreliable reputation at best, and a devilish reputation at worst. One of the key contributions of Joseph Smith’s ministry was a clarified understanding of revelation, which included revelatory dreams. Even though dreams were not Joseph’s primary means of revelation, by restoring revelatory principles and understanding, Joseph restored the credibility of revelatory dreams in organized religious settings and in the personal lives of his followers.

Notes

[1] Visions are revelations received while one is awake, and inspired dreams are visions received while one is asleep. For further discussion of the definition of dreams, see James E. Talmage, Articles of Faith (Salt Lake City: Deseret Book, 1984), 205; Margaret McConkie Pope, This Chosen Generation (Bountiful, UT: Horizon Publishers, 1994), 49–51; Bruce R. McConkie, Mormon Doctrine, 2nd ed. (Salt Lake City: Bookcraft, 1966), 208; and Mary Jane Woodger, Kenneth L. Alford, and Craig K. Manscill, Dreams as Revelation (Salt Lake City: Deseret Book, 2019).

[2] Kelly Bulkeley, The Wilderness of Dreams: Exploring the Religious Meanings of Dreams in Modern Western Culture (Albany: State University of New York Press, 1994), 3.

[3] Ira Progoff, “Waking Dream and Living Myth,” in Myths, Dreams, and Religion, ed. Joseph Campbell (New York: E. P. Dutton, 1970), 176; and Alister E. McGrath, Christian Theology: An Introduction (Blackwell Publishing, 2006), 144.

[4] Richard L. Bushman, “Joseph Smith’s Many Histories,” in The Worlds of Joseph Smith: A Bicentennial Conference at the Library of Congress, ed. John W. Welch (Provo, UT: Brigham Young University Press, 2006), 13.

[5] Joseph Smith taught the following about faith in God: “Let us here observe, that three things are necessary in order that any rational and intelligent being may exercise faith in God unto life and salvation. First, the idea that he actually exists. Secondly, a correct idea of his character, perfections, and attributes. Thirdly, an actual knowledge that the course of life which he is pursuing is according to his will. For without an acquaintance with these three important facts, the faith of every rational being must be imperfect and unproductive; but with this understanding it can become perfect and fruitful, abounding in righteousness, unto the praise and glory of God the Father, and the Lord Jesus Christ.” N. B. Lundwall, comp., Lectures on Faith (Salt Lake City: Bookcraft, 1940), 33. The angel Moroni quoted Joel 2:28 three times to Joseph Smith (Joseph Smith—History 1:41–47).

[6] Jan Shipps, “Joseph Smith and the Making of a Global Religion,” in Welch, ed., Worlds of Joseph Smith, 303.

[7] On March 10, 1844, Joseph Smith taught that “we can see that the doctrine of revelation as far transcends the doctrine of no revelation, as knowledge is above ignorance; for one truth revealed from heaven is worth all the Sectarian notions in existence.” History, 1838–1856, volume E-1 (1 July 1843–30 April 1844), p. 1921, www.josephsmithpapers.org.

[8] David L. Paulsen, “Joseph Smith Challenges the Theological World,” in Welch, Worlds of Joseph Smith, 177.

[9] History, 1838–1856, volume D-1 (1 August 1842–1 July 1843), p. 5 (addenda), www.josephsmithpapers.org.

[10] Guide to the Scriptures, “Dreams” and “Revelation,” www.churchofjesuschrist.org.

[11] In addition to Job 33:14–16, night visions, which may or may not refer to dreams, are mentioned numerous times in the scriptures. See 2 Nephi 4:23 (“Behold, he hath heard my cry by day, and he hath given me knowledge by visions in the night-time”), 2 Nephi 27:3 (“as a dream of a night vision”), Genesis 46:2 (“in the visions of the night”), Job 4:13 (“thoughts from the visions of the night”), Joseph Smith Translation, Isaiah 29:8 (“as a dream of a night vision”), Daniel 2:19 (“Then was the secret revealed unto Daniel in a night vision”), Daniel 7:2 (“I saw in my vision by night”), Acts 16:9 (“And a vision appeared to Paul in the night”), and Acts 18:9 (“Then spake the Lord to Paul in the night by a vision”).

[12] John F. Priest, “Myth and Dream in Hebrew Scripture,” in Campbell, Myths, Dreams, and Religion, 64–65.

[13] Priest, “Myth and Dream in Hebrew Scripture,” 394.

[14] William Maclay, Journal of William Maclay, United States Senator from Pennsylvania, 1789–1791, ed. Edgar S. Maclay (New York: D. A. Appleton, 1890), 277, http://memory.loc.gov/ammem/amlaw/lwmj.html.

[15] Merle Curti, “The American Exploration of Dreams and Dreamers,” Journal of the History of Ideas 27, no. 3 (July–September 1966): 395–96.

[16] Curti, “American Exploration of Dreams and Dreamers.”

[17] Times and Seasons, 1 April 1842, p. 748, www.josephsmithpapers.org.

[18] Richard L. Bushman, Joseph Smith and the Beginnings of Mormonism (Champaign: University of Illinois Press, 1987), 79.

[19] Bushman, Joseph Smith and the Beginnings of Mormonism.

[20] Ronald D. Dennis, “The Martyrdom of Joseph Smith and His Brother Hyrum, by Dan Jones,” BYU Studies 24, no. 1 (Winter 1984): 98.

[21] Joseph Smith, “Copy of a Letter from J. Smith Jr. to Mr. Galland,” Times and Seasons (February 1840): 54; and “A History, of the Persecution, of the Church of Jesus Christ, of Latter Day Saints in Missouri,” December 1839–October 1840, p. 49, www.josephsmithpapers.org.

[22] History Draft (1 January–30 June 1842), 21 January 1842, p. 1[b], www.josephsmithpapers.org.

[23] Journal, December 1842–June 1844; Book 1, 21 December 1842–10 March 1843, p. 143, 20 January 1843; Journal, December 1842–June 1844; Book 2, 10 March 1843–14 July 1843, p. 10, www.josephsmithpapers.org. In addition to these short notes in Joseph’s record, there are instances recorded in other places where he interpreted the dreams of other people. For example, see Don C. Corbett, Mary Fielding Smith: Daughter of Britain (Salt Lake City: Deseret Book, 1970), 107.

[24] Discourse, between circa 26 June and circa 4 August 1839–A, as Reported by Willard Richards, p. 72, www.josephsmithpapers.org, punctuation modernized.

[25] Joseph Smith taught, “One great evil is that men . . . imagine that when there is any thing like power, revelation, or vision manifested that it must be of God . . . ; they consider it to be the power of God, and a glorious manifestation from God,—a manifestation of what?—is there any intelligence communicated? are the curtains of heaven withdrawn, or the purposes of God developed?,” Times and Seasons, 1 April 1842, p. 744, www.josephsmithpapers.org.

[26] Hyrum L. Andrus and Helen Mae Andrus, comps., They Knew the Prophet (Salt Lake City: Bookcraft, 1974), 19.

[27] Discourse, between circa 26 June and circa 4 August 1839–A, as Reported by William Clayton, p. 18, www.josephsmithpapers.org.

[28] History, 1838–1856, volume C-1 (2 November 1838–31 July 1842), p. 13 [addenda], www.josephsmithpapers.org.

[29] Scot Facer Proctor and Maurine Jensen Proctor, eds., The Revised and Enhanced History of Joseph Smith by His Mother (Salt Lake City: Bookcraft, 1996), 58–60, 76.

[30] See Richard Lloyd Anderson, “Heritage of a Prophet,” Ensign, February 1971, 15.

[31] Lehi recorded many inspired dreams. See 1 Nephi 1:16; 2:1, 2; 3:2; 8:2, 4, 36; 10:2; 15:21. Korihor, an anti-Christ, preached against revelatory dreams in Alma 30:28. Omer was warned in a dream to depart out of the land in Ether 9:3. The Old Testament references revelatory dreams in Genesis 20:1–18; 28:1–22; 31:10–21, 22–24; 37:9–11; 40:1–23; 41:1–57; Judges 7:13–15; 1 Kings 3:5–15; Daniel 2:1–48; 4:4–27; and 7:1–28. The New Testament mentions revelatory dreams in Matthew 1:18–25; 2:11–12, 13–14, 19–22; and 27:17–19. (There are no dreams included in the Doctrine and Covenants or the Pearl of Great Price.)

[32] Additional references to Joseph Smith Jr.’s dreams can be found on The Joseph Smith Papers website: (1) Letter to Emma Smith, 16 August 1842, 173–174; (2) Journal, December 1842–June 1844; Book 1, 21 December 1842–10 March 1843, 7; (3) Journal, December 1842–June 1844; Book 1, 21 December 1842–10 March 1843, [136–137]; (4) Journal, December 1842–June 1844; Book 1, 21 December 1842–10 March 1843, [141–143]; (5) Journal, December 1842–June 1844; Book 2, 10 March 1843–14 July 1843, 3–4; (6) Journal, December 1842–June 1844; Book 2, 10 March 1843–14 July 1843, 10; (7) Instruction, 2 April 1843, as Reported by William Clayton, 71–72; (8) Journal, December 1842–June 1844; Book 2, 10 March 1843–14 July 1843, [208]; (9) History, 1838–1856, volume E-1 (1 July 1843–30 April 1844), 1725; (10) Journal, December 1842–June 1844; Book 3, 15 July 1843–29 February 1844, [224]; and (11) Appendix 4: William Clayton, Daily Account of Joseph Smith’s Activities, 14–22 June 1844, [1]. An additional reference to Joseph Smith Jr.’s dreams is in Phebe Carter Woodruff to Wilford Woodruff, June 16, 1844, in “Letters from Bathsheba W. Smith (wife), 1842–1844,” MS 1322, available at the Church History Library (https://catalog.churchofjesuschrist.org).

[33] Joseph Smith, Discourse, Nauvoo, Hancock Co., IL, 16 April 1843; in Joseph Smith, Journal, 1842–1844, book 2, pp. [139]–[148]; handwriting of Willard Richards; Joseph Smith Collection, Church History Library.

[34] Joseph Smith, in History of the Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts (Salt Lake City: Deseret Book, 1978), 5:394; compare Account with the Camp of Israel, circa 11–29 August 1834, p. [1], www.josephsmithpapers.org.

[35] On April 26, 1844, Foster drew a pistol on Joseph and threatened to shoot him in front of Joseph’s own house. History, 1838–1856, volume F-1 (1 May 1844–8 August 1844), p. 79, www.josephsmithpapers.org.

[36] Chauncey L. Higbee was cut off, or excommunicated, from the Church on May 24, 1842, and Dr. Foster and the Law brothers were excommunicated on April 18, 1844.

[37] Journal, December 1842–June 1844; Book 4, 1 March–22 June 1844, p. 160, www.josephsmithpapers.org.

[38] History, 1838–1856, volume F-1 (1 May 1844–8 August 1844), p. 94, www.josephsmithpapers.org.

[39] Discourse, between circa 26 June and circa 4 August 1839–A, as Reported by Willard Richards, p. 72, www.josephsmithpapers.org.

[40] Higbee, the Law brothers, and Foster brought a civil damage action against Nauvoo (presumably seeking reparations for the destroyed press), but the suit was dismissed. Also, Oaks and Hill contend that Nauvoo’s action against the Expositor was legal and not out of character with other actions taken across the nation in the 1830s and 1840s. Dallin H. Oaks and Marvin S. Hill, Carthage Conspiracy: The Trial of the Accused Assassins of Joseph Smith (Champaign: University of Illinois Press, 1979), 80.

[41] William W. Phelps, “Joseph Smith’s Last Dream” (punctuation added), Church History Library, Salt Lake City, Utah, as quoted in Mark L. McConkie, Remembering Joseph: Personal Recollections of Those Who Know the Prophet Joseph Smith (Salt Lake City: Deseret Book, 2003), 390–91.

[42] Dan Jones recorded a partial interpretation of this dream by Joseph, but he may have mixed elements of another of Joseph’s dreams in his memory. Dennis, “The Martyrdom of Joseph Smith,” 98.

[43] In answer to a question about Joseph’s motivation to persevere in the face of great trial and persecution, Elder Henry B. Eyring (an Apostle of The Church of Jesus Christ of Latter-day Saints) said: “For this simple reason that he had dreamed dreams and seen visions. Through the blood and the toil and the tears and the sweat, he had seen the redemption of Israel. It was out there somewhere—dimly, distantly—but it was there. So he kept his shoulder to the wheel until God said his work was finished.” Quoted by Jeffrey R. Holland, “However Long and Hard the Road” (Brigham Young University devotional, January 18, 1983), https://speeches.byu.edu.

[44] Proctor and Proctor, Revised and Enhanced History of Joseph Smith, 459.

[45] Solomon Chamberlain, “Life Sketch of Solomon Chamberlain,” Solomon Chamberlain autobiography (1856), MSS SC 1748, L. Tom Perry Special Collections, Harold B. Lee Library, Brigham Young University. The background regarding this statement by Hyrum Smith was explained by Professor Matthew O. Richardson in a devotional at Brigham Young University: “In the fall of 1829, Solomon Chamberlain visited the Smith farm in Palmyra, New York, to inquire about a gold bible and heavenly visitors. Upon entering the Smiths’ house, he asked, ‘Is there any one here that believes in visions or revelations?’ Hyrum Smith was the first to respond, and he said, ‘Yes, we are a visionary house.’” Richardson, “Stand Up Straight, Smile, and Remember Who You Are” (Brigham Young University devotional, October 25, 2016), https://speeches.byu.edu.