My big project for the year associated with Come, Follow Me is working on an annotated Doctrine and Covenants and closely related content. For this part of the project, I am going through the assigned reading each week and comparing every major edition of the text that I can find (including those available through the Joseph Smith Papers Project) to note differences, and making remarks about scholarship that I’ve read or intertextuality with other scriptures. With this week focusing on the first part of Joseph Smith—History, it’s been interesting to see the text develop over the years.

Here are a few highlights:

The 1902 Documentary History of the Church

Most changes in the section of Joseph Smith—History we are studying this week have been pretty minor. E.g., capitalization, punctuation, grammatical choices over word tense and transitions, etc. There were a few notable words that changed as well. For example, in verse 8, when Joseph Smith says “though my feelings were deep and often poignant,” versions prior to the twentieth century used the word “pungent” instead of “poignant,” and in verses 22 and 23 when Joseph Smith talks about “a bitter persecution” and “bitter persecution and reviling,” earlier manuscripts used “hot” or “hottest” instead of bitter. The text that we are familiar with today is most closely related to the version printed in the 1902 Documentary History of the Church of Jesus Christ of Latter-day Saints  (DHC) that was edited by B. H. Roberts. Notably, the changes made in the DHC began to be incorporated into the Pearl of Great Price text that was prepared by James E. Talmage and also printed in 1902 (the version of the text I was working from due to copyright and availability concerns), with further alignment of text to the DHC occurring in the 1921 edition of the Pearl of Great Price. Many of the changes appear to be efforts on the part of Roberts (or Talmage – I’m not sure which came first or to what degree they collaborated on the related projects) to smooth over issues in the text or improve the readability for a twentieth century audience. Some changes, however, show an engagement with the original sources in the archives that earlier printings of the Pearl of Great Price may not have used.

 

Willard Richards’s Addenda

The most obvious examples of engaging with the earliest extant drafts of the history are the inclusion of some addenda that Willard Richards added later on. In December of 1842, he added a series of notes in the back of the manuscript that probably came from ongoing discussions with Joseph Smith, Jr. The main problem with the timing, however, is that the history had already been printed in the Times and Seasons beginning in the spring of that same year. It was the Times and Seasons text that served as the basis for the version of the text published in the Pearl of Great Price throughout the nineteenth century, which meant that these addenda were not included. DHC, however, incorporated some of these directly into the text, with the 1921 edition of the Pearl of Great Price followed suit.

The most notable case comes in verse 20, which in most earlier published editions ends with “When I came to myself again, I found myself lying on my back, looking up into heaven.” The addendum that was incorporated reads,

When the light had departed, I had no strength, but soon recovering in some degree I went home. And as I leaned up to the fire piece Mother enquired what the matter was. I replied never mind all is well— I am well enough— off. I then told my mother I have learned for myself that Presbyterianism is not True.— It seems as though the adversary was aware at a very early period of my life that I was destined to prove a disturber & an annoyer of his kingdom, or else why should the powers of Darkness combine against me. why the oppression & persecution that arose against me, almost in my infancy?

There were also a few words here and there included in that earlier draft (available for reading at the Joseph Smith Papers Project as History, circa June 1839–circa 1841 [Draft 2]) that were incorporated into the text in 1902.

Not all the addenda in the manuscript were incorporated, however. For example, at the end of verse 3, there was some discussion about Joseph Smith’s leg surgery and the wrongdoings of the teamster that brought Lucy Mack Smith and the children from Vermont to New York that was never added into the text.

 

Text that Comes and Goes

Beyond reconciliation with the original manuscript, however, there were a couple phrases that appeared at some times and not at others. For example, in verse 18, the statement “(for at this time it had never entered into my heart that all were wrong)” was deleted from the 1902 and 1921 editions of the Pearl of Great Price and the DHC. This was restored for the 1981 edition. The other major example is in verse 25, where all editions before 1902 (including the original manuscript) follow the statement that “they did in reality speak to me” with the words, “or one of them did.” Editions beginning in 1902 have deleted the phrase. Pure speculation on my part, but these feel like efforts on the part of Roberts and Talmage to remove potential contradictions within the text that have only halfway been restored since then.

 

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The Annotated Version

Here is my version with annotations as it currently stands. Formatting is rudimentary at this point and probably has too many notes to be easily usable, but I’m curious about reactions.

(Also, as a side note, I found out that Stephen O. Smoot has put out an annotated edition of the Pearl of Great Price that I would love to have a physical copy of sometime, available here [PDF]).

 

Joseph Smith—History

EXTRACTS FROM THE HISTORY OF JOSEPH SMITH.

 

In 1837 and 1838, Joseph Smith began work on an official history for the Church. Efforts were interrupted by the Missouri Mormon War, but resumed once Joseph Smith had settled in Nauvoo, Illinois in 1839. Other attempts at official histories had been made by Joseph Smith, Oliver Cowdery, John Whitmer and others prior to this time and materials from these previous efforts were assimilated into this new history, which eventually was published in the Times and Seasons beginning March 1, 1842. Elder Franklin D. Richards published extracts from that 1842 history in 1851 as part of the collection known as the Pearl of Great Price, and they are now called Joseph Smith—History. This account was canonized in 1880 with the rest of the Pearl of Great Price.

 

¹ Owing to the many reports which have been put in circulation by evil-disposed and designing persons,^[1] in relation to the rise and progress of the Church of Jesus Christ of Latter-day Saints,^[2] all of which have been designed by the authors thereof to militate against its character as a Church^[3] and its progress in the world — I have been induced to write this history, to^[4] disabuse the public mind, and put all inquirers after truth in^[5] possession of the facts, as they have transpired, in relation both to myself and to the Church, so far as^[6] I have such facts in my possession.^[7]

² In this history I shall^[8] present the various events in relation to this Church, in truth and righteousness, as they have transpired, or as they at present exist, being now the eighth year since the organization of the^[9] said Church.

³ I was born in the year of our Lord one thousand eight hundred and five, on the twenty-third day of December, in the town of Sharon, Windsor county, State of Vermont.^[10] My father, Joseph Smith, Senior, left the State of Vermont, and moved to Palmyra, Ontario (now Wayne) county, in the State of New York, when I was in my tenth year,^[11] or thereabouts.^[12] In about four years after my father’s arrival in^[13] Palmyra, he moved with his family into Manchester, in the same county of Ontario.^{[14] 4} His family consisted of eleven souls, namely — my father, Joseph Smith; my mother, Lucy Smith (whose name, previous to her marriage, was Mack, daughter of Solomon Mack); my brothers, Alvin, (who died November 19th, 1824, in the 27th year of his age),^[15] Hyrum, myself, Samuel Harrison, William, Don Carlos; and my sisters, Sophronia, Catherine,^[16] and Lucy.

 

First Vision Account

The Second Great Awakening was a Protestant religious revival during the late 18th to early 19th century in the United States. It spread religion through revivals and emotional preaching and sparked a number of reform movements. Revivals were a key part of the movement and attracted hundreds of converts to new Protestant denominations. Joseph Smith’s early religious experiences unfolded in this setting. He left four main accounts of this early visionary experience—the third of which is published here—while associates recorded five accounts during Joseph Smith’s lifetime. See Saints 1:11–19.

 

⁵ Some time in the second year after our removal to Manchester, there was in the place where we lived an unusual excitement on the subject of religion. It commenced with the Methodists,^[17] but soon became general among all the sects in that region of country. Indeed, the whole district of country seemed affected by it, and great multitudes united themselves to the different religious parties, which created no small stir and division amongst the people, some crying, “Lo, here!” and others,^[18] “Lo, there!”^[19] Some were contending for the Methodist faith, some for the Presbyterian, and some for the Baptist.^{[20] 6} For, notwithstanding the great love which the converts to^[21] these different faiths expressed at the time of their conversion, and the great zeal manifested by the^[22] respective clergy, who were active in getting up and promoting this extraordinary scene of religious feeling, in order to have everybody converted, as they were pleased to call it, let them join what sect they pleased — yet, when the converts began to file off, some to one party and some to another, it was seen that the seemingly good feelings of both the priests and the converts were more pretended than real; for a scene of great confusion and bad feeling ensued; priest contending against priest, and convert against convert; so that all their^[23] good feelings one for another (if they ever had any) were entirely lost in a strife of words and a contest about opinions.

⁷ I was at this time in my fifteenth year.^[24] My father’s family was proselyted to the Presbyterian faith, and four of them joined that church, namely — my mother Lucy; my brothers Hyrum and Samuel Harrison; and my sister Sophronia.^[25]

⁸ During this time of great excitement, my mind was called up to serious reflection and great uneasiness; but though my feelings were deep and often poignant,^[26] still I kept myself aloof from all these parties, though I attended their several meetings as often^[27] as occasion would permit. In^[28] process of time my mind became somewhat partial to the Methodist sect, and I felt some desire to be united with them; but so great were^[29] the confusion and strife among the different denominations, that it was impossible for a person young as I was, and so unacquainted with men and things, to come to any certain conclusion who was right and who was wrong. ⁹ My mind at times^[30] was greatly excited, the cry and tumult were^[31] so great and incessant. The Presbyterians were most decided against the Baptists and Methodists, and used all the^[32] powers of either^[33] reason or sophistry to prove their errors, or, at least, to make the people think they were in error. On the other hand, the Baptists and Methodists in their turn were equally zealous in endeavoring to establish their own tenets and disprove all others.

¹⁰ In the midst of this war of words and tumult of opinions, I often said to myself: “What is to be done? Who of all these parties are right; or, are they all wrong together? If any one of them be right, which is it, and how shall I know it?”^[34]

¹¹ While I was laboring under the extreme difficulties caused by the contests of these parties of religionists, I was one day reading the Epistle of James, first chapter and fifth verse, which reads:

“If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.”

¹² Never did any passage of scripture come with more power to the heart of man than this did at this time to mine. It seemed to enter with great force into every feeling of my heart. I reflected on it again and again, knowing that if any person needed wisdom from God, I did; for how to act I did not know, and unless I could get more wisdom than I then had, I would never know; for the teachers of religion of the different sects understood the same passages of scripture^[35] so differently as to destroy all confidence in settling the question by an appeal to the Bible. ¹³ At length I came to the conclusion that I must either remain in darkness and confusion, or else I must do as James directs, that is, ask of God.

I at length^[36] came to the determination to “ask of God,” concluding that if He gave wisdom to them that lacked wisdom, and would give liberally, and not upbraid, I might venture. ¹⁴ So, in accordance with this, my determination to ask of God, I retired to the woods to make the attempt. It was on the morning of a beautiful, clear day, early in the spring of eighteen hundred and twenty.^[37] It was the first time in my life that I had made such an attempt, for amidst all my anxieties I had never as yet made the attempt to pray vocally.

¹⁵ After I had retired to the place where I had previously designed to go,^[38] having looked around me, and finding myself alone, I kneeled down and began to offer up the desires of my heart to God. I had scarcely done so, when immediately I was seized upon by some power which entirely overcame me, and had such an^[39] astonishing influence over me as to bind my tongue so that I could not speak.^[40] Thick darkness gathered around me, and it seemed to me for a time as if I were doomed to sudden destruction. ¹⁶ But, exerting all my powers to call upon God to deliver me out of the power of this enemy which had seized upon me, and at the very moment when I was ready to sink into despair and abandon myself to destruction — not to an imaginary ruin, but to the power of some actual being from the unseen world, who had such marvelous power as I had never before felt in any being — just at this moment of great alarm, I saw a pillar of light exactly over my head, above the brightness of the sun,^[41] which descended gradually until it fell upon me.^{[42] 17} It no sooner appeared than I found myself delivered from the enemy which held me bound.

When the light rested upon me, I saw two personages (whose brightness and glory defy all description) standing above me in the air.^[43] One of them spake unto me, calling me by name, and said (pointing to the other) — “This is my beloved Son, hear him!”^[44]

¹⁸ My object in going to inquire of the Lord was to know which of all the sects was right, that I might know which to join. No sooner, therefore, did I get possession of myself, so as to be able to speak, than I asked the personages who stood above me in the light, which of all the sects was right — and which I should join.^{[45] 19} I was answered that I must join none of them, for they were all wrong; and the personage who addressed me said that all their creeds were an abomination in his sight; that those professors were all corrupt; that “they draw near to me with their lips, but their hearts are far from me; they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof.”^{[46] 20} He again forbade me to join with any of them; and many other things did he say unto me, which I cannot write at this time.^[47]

When I came to myself again, I found myself lying on my back, looking up into heaven.^[48]

²¹ Some few days after I had this vision, I happened to be in company with one of the Methodist preachers, who was very active in the before mentioned religious excitement;^[49] and, conversing with him on the subject of religion, I took occasion to give him an account of the vision which I had had. I was greatly surprised at his behavior; he treated my communication not only lightly, but with great contempt, saying, it was all of the devil, that there were no such things as visions or revelations in these days; that all such things had ceased with the apostles, and that there would never be any more of them.^[50]

²² I soon found, however, that my telling the story had excited a great deal of prejudice against me among professors of religion, and was the cause of great persecution, which continued to increase; and though I was an obscure boy, only between fourteen and fifteen years of age, and my circumstances in life such as to make a boy of no consequence in the world, yet men of high standing would take notice sufficient to excite the public mind against me, and create a bitter^[51] persecution; and this was common among all the sects — all united to persecute me.

²³ It caused me serious reflection then, and often has since,^[52] how very strange it was that an obscure boy, of a little over fourteen years of age, and one, too, who was doomed to the necessity of obtaining a scanty maintenance by his daily labor, should be thought a character of sufficient importance to attract the attention of the great ones of the most popular sects of the day, and in a manner to create^[53] in them a spirit of the most bitter^[54] persecution and reviling. But strange or not, so it was, and it was often the cause of great sorrow to myself. ²⁴ However, it was nevertheless a fact that I had beheld^[55] a vision. I have thought since that I felt much like Paul,^[56] when he made his defense before King Agrippa, and related the account of the vision he had when he “saw a light, and heard a voice;”^[57] but still there were but few who believed him; some said he was dishonest, others said he was mad; and he was ridiculed and reviled. But all this did not destroy the reality of his vision. He had seen a vision, he knew he had, and all the persecution under heaven could not make it otherwise; and though they should persecute him unto death, yet he knew, and would know to his latest breath, that he had both seen a light, and heard a voice speaking unto him, and all the world could not make him think or believe otherwise.

²⁵ So it was with me. I had actually seen a light, and in the midst of that light I saw two personages, and they did in reality speak to me;^[58] and though I was hated and persecuted for saying that I had seen a vision, yet it was true; and while they were persecuting me, reviling me, and speaking all manner of evil against me falsely for so saying, I was led to say in my heart: “Why persecute me for telling the truth? I have actually seen a vision, and ‘who am I that I can withstand God,’^[59] or why does the world think to make me deny what I have actually seen?” For I had seen a vision; I knew it, and I knew that God knew it, and I could not deny it, neither dared I do it, at least I knew that by so doing I would offend God, and come under condemnation.

²⁶ I had now got my mind satisfied so far as the sectarian world was concerned; that it was not my duty to join with any of them, but to continue as I was until further directed. I had found the testimony of James to be true, that a man who lacked wisdom might ask of God, and obtain, and not be upbraided.

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Annotations

^[1] Times and Seasons 1842 version reads “evil designing persons”. This was changed to the text presented above for the 1902 edition of the Pearl of Great Price and the 1902 Documentary History of the Church (DHC) to better align with History, circa June 1839–circa 1841 [Draft 2].

^[2] History, circa June 1839–circa 1841 [Draft 2] reads, “the Church of Latter day Saints.” This was changed to “the Church of Jesus Christ of Latter-Day Saints” when it was published in 1842.

^[3] “Church” began to be capitalized here in the 1851 first edition of the Pearl of Great Price.

^[4] History, circa June 1839–circa 1841 [Draft 2] reads, “so as to disabuse.” This was changed to the text presented above for the 1902 edition of the Pearl of Great Price and the 1902 Documentary History of the Church.

^[5] 1902 Documentary History of the Church reads “into” instead of “in”.

^[6] History, circa June 1839–circa 1841 [Draft 2] reads, “as far as.” This was changed to the current text by the time it was published in 1842.

^[7] Joseph Smith began to compose this history during the timeframe when the church had fractured in Kirtland to the point that Joseph and his associates fled the community, and Latter-day Saints were soon to be driven from Missouri by state-backed militias. This setting likely contributed to the sense of persecution and defiance portrayed in the history.

^[8] History, circa June 1839–circa 1841 [Draft 2] reads, “will” instead of  “shall.” This was changed to the current text when it was published in the 1851 first edition of the Pearl of Great Price, though the 1878 edition reverted to “will” before returning to “shall” in 1902.

^[9] History, circa June 1839–circa 1841 [Draft 2] lacks “”the”. It was added by the time it was published in 1842, though it is also lacking in the 1902 DHC.

^[10] The 1902 DHC inserts a genealogy of Joseph Smith, Sr. at this point. The 1981 edition of the Pearl of Great Price marks this by adding an ellipsis at this point.

^[11] Joseph Smith Sr. left Vermont in late summer or early fall 1816, when JS was ten years old. The rest of the Smith family joined him in Palmyra in early 1817, shortly after JS turned eleven.

^[12] History, circa June 1839–circa 1841 [Draft 2] lacks “or thereabouts,” which was added to the 1902 edition of the Pearl of Great Price and the 1902 DHC.

^[13] History, circa June 1839–circa 1841 [Draft 2] reads “at” instead of “in,” which was changed for the 1902 edition of the Pearl of Great Price and the 1902 DHC.

^[14] An addendum by Willard Richards was added to the manuscript in December 1842 that outlined events from Joseph Smith’s childhood here. The addendum was never added to the Pearl of Great Price.

^[15] History, circa June 1839–circa 1841 [Draft 2] reads “(who is now dead)”. This was edited to the text presented above for the 1902 edition of the Pearl of Great Price and the 1902 DHC. The date was corrected to November 19, 1823 for the 1981 edition of the Pearl of Great Price.

^[16] The standard spelling she used is Katharine.

^[17] Methodists held camp meetings at Palmyra in June 1818 and at Oaks Corners, near Vienna and within six miles of Palmyra, in July 1819.

^[18] History, circa June 1839–circa 1841 [Draft 2] reads “some” instead of “others.” This was edited to the text presented above for the 1902 edition of the Pearl of Great Price and the 1902 DHC.

^[19] Luke 17:21.

^[20] “Baptist” is the text that became standard in the 1902 DHC and 1902 Pearl of Great Price. Prior to this time, published versions read “Baptists” or “Baptists’,” though the History, circa June 1839–circa 1841 [Draft 2] reads “Baptist”.

^[21] Pearl of Great Price 1878 reads “for” instead of “to”.

^[22] Pearl of Great Price 1878 reads “their” instead of “the.”

^[23] Pearl of Great Price 1878 reads “the” instead of “their.”

^[24] The exact age at which this happened isn’t consistent in the accounts left by Joseph Smith and his memory of the time may not have been very precise. In his 1832 account, he notes that “At about the age of twelve years my mind become seriously impressed with regard to the all-important concerns of for the welfare of my immortal Soul … thus from the age of twelve years to fifteen I pondered many things in my heart,” indicating that the process of evaluating the different religions took place over several years when he was a teenager.

^[25] Alexander Neibaur recorded that JS told him, “his mother and brother and sister got religion. He wanted to get religion too—wanted to feel and shout like the rest—but could feel nothing.” Lucy Mack Smith wrote that their affiliation with the Western Presbyterian Church in Palmyra began following the death of son Alvin in November 1823, or near the end of JS’s eighteenth year.

^[26] History, circa June 1839–circa 1841 [Draft 2] reads “pungent” instead of “poignant.” This was edited to the text presented above for the 1902 edition of the Pearl of Great Price and the 1902 DHC.

^[27] History, circa June 1839–circa 1841 [Draft 2] lacks “as often.” This was changed to the text presented above in the 1878 edition of the Pearl of Great Price.

^[28] History, circa June 1839–circa 1841 [Draft 2] reads “but in” instead of “in.” This was edited to the text presented above for the 1902 edition of the Pearl of Great Price and 1902 DHC.

^[29] History, circa June 1839–circa 1841 [Draft 2] reads “was” instead of “were.” This was edited to the text presented above for the 1902 edition of the Pearl of Great Price and the 1902 DHC.

^[30] History, circa June 1839–circa 1841 [Draft 2] reads “at different times.” This was edited to the text presented above for the 1902 edition of the Pearl of Great Price and the 1902 DHC.

^[31] Times and Seasons 1842 version reads “was” instead of “were.” This was edited to the text presented above for the 1902 edition of the Pearl of Great Price and the 1902 DHC, better aligning with the History, circa June 1839–circa 1841 [Draft 2].

^[32] History, circa June 1839–circa 1841 [Draft 2] reads “their” instead of “the.” This was edited to the text presented above for the 1902 edition of the Pearl of Great Price and the 1902 DHC.

^[33] 1902 DHC reads “both” instead of “either,” which became standard in the 1981 edition of the Pearl of Great Price

^[34] In his 1832 history, JS recounted that by the time of his vision he had already concluded that the world lay in apostasy and that “there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the new testament.” His underlying concern was about his own salvation, which he emphasized in his 1832 account: “I felt to mourn for my own sins and for the sins of the world … I cried unto the Lord for mercy for there was none else to whom I could go and obtain mercy.” In his 1835 account, he explained the concern this way: “I knew not who was right or who was wrong and considering it of the first importance that I should be right, in matters that involve eternal consequences.” And as Orson Pratt explained: “he began seriously to reflect upon the necessity of being prepared for a future state of existence: but how, or in what way, to prepare himself, was a question, as yet, undetermined in his own mind: he perceived that it was a question of infinite importance, and that the salvation of his soul depended upon a correct understanding of the same.”

^[35] Times and Seasons 1842 version lacks “of scripture.” This was edited to the text presented above for the 1902 edition of the Pearl of Great Price and 1902 DHC, better aligning with History, circa June 1839–circa 1841 [Draft 2].

^[36] History, circa June 1839–circa 1841 [Draft 2] reads “at last” instead of “at length.” This was edited to the text presented above for the 1878 edition of the Pearl of Great Price.

^[37] JS wasn’t consistent in the timing he stated. For example, his 1832 history indicates that this event occurred “in the 16th year of my age,” or 1821, while the 1835 account states “I was about 14 years old when I received this first communication.”

^[38] A newspaper account of a conversation between David Nye White and JS in August 1843 records JS stating that “I immediately went out into the woods where my father had a clearing, and went to the stump where I had stuck my axe when I had quit work, and I kneeled down, and prayed.”

^[39] History, circa June 1839–circa 1841 [Draft 2] lacks “an.” This was edited to the text presented above for the 1902 edition of the Pearl of Great Price and the 1902 DHC.

^[40] The 1835 account described this in more detail: “I made a fruitless attempt to pray. My tongue seemed to be swollen in my mouth, so that I could not utter. I heard a noise behind me like some person walking towards me. I strove again to pray, but could not. The noise of walking seemed to draw nearer. I sprung up on my feet and looked around, but saw no person or thing that was calculated to produce the noise of walking. I kneeled again. My mouth was opened and my tongue liberated, and I called on the Lord in mighty prayer.”

^[41] Acts 26:13; Rev. 1:16. Other accounts indicate that JS had trouble deciding whether to describe it as light or as fire.

^[42] Orson Pratt emphasized the gradual nature of this descent in his account: “at length, saw a very bright and glorious light in the heavens above; which, at first, seemed to be at a considerable distance. He continued praying, while the light appeared to be gradually descending towards him; and, as it drew nearer, it increased in brightness, and magnitude, so that, by the time that it reached the tops of the trees, the whole wilderness, for some distance around, was illuminated in a most glorious and brilliant manner. He expected to have seen the leaves and boughs of the trees consumed, as soon as the light came in contact with them; but, perceiving that it did not produce that effect, he was encouraged with the hopes of being able to endure its presence. It continued descending, slowly, until it rested upon the earth, and he was enveloped in the midst of it.”

^[43] The 1832 account is ambiguous on the number of individuals in the vision, stating “I was filled with the spirit of god and the <?Lord?> opened the heavens upon me and I saw the Lord.” The 1835 account indicates that there was a time delay between the appearance of the two personages described in the canonical account: “a pillar of fire appeared above my head … A personage appeared in the midst of this pillar of flame which was spread all around, and yet nothing consumed, another personage soon appeared like unto the first, he said unto me thy sins are forgiven thee, he testified unto me that Jesus Christ is the son of God.” The same account also indicates that there were more personages involved in the vision: “and I saw many angels in this vision?.” Alexander Neibaur’s journal likewise records JS stating that he “saw a fire towards heaven came near and nearer. Saw a personage in the fire … after a while another person came to the side of the first.” In light of these later accounts, one interpretation of the 1832 account is that each Lord refers to a different figure, e.g. “the Lord [God the Father, who appeared first] opened the heavens unto me and I saw the Lord [Jesus the Christ].” It may also be that the 1832 account was simply focused on the individual who delivered the message to Joseph Smith.

^[44] John 1:18.

^[45] History, circa June 1839–circa 1841 [Draft 2] reads, “which of all the sects was right, (for at this time it had never entered into my heart that all were wrong) and which I should join.” This was edited to the text presented above for the 1902 edition of the Pearl of Great Price and the 1902 DHC. The removed phrase was restored for the 1981 edition of the Pearl of Great Price.

^[46] Isaiah 29:13; Matt. 15:8; 2 Tim. 3:5.

^[47] The 1832 account relates different parts of the message: “he spake unto me saying, ‘Joseph, my son, thy sins are forgiven thee. Go thy way. Walk in my statutes and keep my commandments. Behold, I am the Lord of glory. I was crucified for the world that all those who believe on my name may have Eternal Life. Behold, the world lieth in sin and at this time and none doeth good. No, not one. They have turned aside from the gospel and keep not my? commandments. They draw near to me with their lips while their hearts are far from me and mine anger is kindling against the inhabitants of the earth to visit them according to their ungodliness and to bring to pass that which hath been spoken by the mouth of the prophets and Apostles. Behold and lo I come quickly as it is written of me in the cloud clothed in the glory of my Father.” The Wentworth Letter account also adds some details: “They told me that all religious denominations were believing in incorrect doctrines, and that none of them was acknowledged of God as his church and kingdom. And I was expressly commanded to ‘go not after them’ [Luke 17:23], at the same time receiving a promise that the fulness of the gospel should at some future time be made known unto me.”

^[48] In the History, circa June 1839–circa 1841 [Draft 2], a later redaction here by Willard Richards points to note “B,” which he penned on pages 132–133 of the manuscript book on December 2, 1842. The note reads, “When the light had departed, I had no strength, but soon recovering in some degree I went home. And as I leaned up to the fire piece Mother enquired what the matter was. I replied never mind all is well— I am well enough— off. I then told my mother I have learned for myself that Presbyterianism is not True.— It seems as though the adversary was aware at a very early period of my life that I was destined to prove a disturber & an annoyer of his kingdom, or else why should the powers of Darkness combine against me. why the oppression & persecution that arose against me, almost in my infancy?” This note was incorporated into the main text for the 1902 DHC and the 1921 edition of the Pearl of Great Price.

^[49] In an 1834 account, Oliver Cowdery mentioned Methodist preacher George Lane in connection with religious excitement in Palmyra and vicinity. Although there is no recorded statement from JS mentioning Lane specifically, the latter’s assignments and travels between July 1819 and July 1825 placed him in close enough proximity to Palmyra and Manchester that he would have had numerous opportunities for contact with JS.

^[50] Earlier forms of Methodism were accepting of enthusiastic experiences like the vision Joseph Smith recorded and heavenly visions at the time of conviction and conversion were common among Methodists of the time. In seeking respectability in the Age of Enlightenment, however, Methodism in the early nineteenth century had begun to undergo a significant shift in its attitudes towards enthusiastic religion and acceptance of dreams and visions. These types of spiritual experiences became seen as increasingly unacceptable, pushing visionaries to the fringes of Methodism. This likely contributed to the minister’s reaction to Joseph Smith’s story.

^[51] History, circa June 1839–circa 1841 [Draft 2] reads “hot” instead of “bitter.” This was edited to the text presented above for the 1902 edition of the Pearl of Great Price and the 1902 DHC.

^[52] History, circa June 1839–circa 1841 [Draft 2] reads “It has often caused me serious reflection both then and since.” This was edited to the text presented above for the 1902 edition of the Pearl of Great Price and the 1902 DHC.

^[53] History, circa June 1839–circa 1841 [Draft 2] reads “so as to create” instead of “ and in a manner to create.” This was edited to the text presented above for the 1878 edition of the Pearl of Great Price.

^[54] Times and Seasons 1842 version reads “hottest” instead of “most bitter.” This was edited to the text presented above for the 1902 edition of the Pearl of Great Price and the 1902 DHC. History, circa June 1839–circa 1841 [Draft 2] reads “bitterest.”

^[55] History, circa June 1839–circa 1841 [Draft 2] reads “had had” instead of “had beheld.” This was edited to the text presented above for the 1902 edition of the Pearl of Great Price and the 1902 DHC.

^[56] History, circa June 1839–circa 1841 [Draft 2] reads “felt much like as Paul did.”

^[57] See Acts 26:12–18.

^[58] History, circa June 1839–circa 1841 [Draft 2] reads, “they did in reality speak unto me, or one of them did.” This was removed for the 1902 edition of the Pearl of Great Price and the 1902 DHC.

^[59] See Acts 11:17.