The Different Accounts of Joseph Smith's First Vision

Joseph Smith's foundational religious experience was recounted in various ways over his lifetime, each offering unique details and perspectives.

By Garret Merkley · Explainer · Jun 20, 2026

Branched from Historical Criticism and the Study of Joseph Smith's Accounts

Quick take

Joseph Smith dictated or authorized at least four primary accounts of his First Vision between 1832 and 1842.
These accounts vary in detail, focus, and emphasis, reflecting different audiences and purposes.
Key distinctions include the number of divine personages mentioned and the primary message received.
Understanding these differences is crucial for studying the historical development of Mormonism and religious narrative.

Joseph Smith's First Vision is a pivotal event in the history of the Church of Jesus Christ of Latter-day Saints, where he reported seeing and conversing with God the Father and Jesus Christ in a grove of trees in upstate New York. The 'different accounts' refer to the multiple written and dictated versions of this experience that Smith produced or authorized over his lifetime, each offering a distinct lens into his memory and understanding of the event.

The Main Accounts and Their Distinctions

While other secondary accounts exist, four primary versions of the First Vision stand out, each recorded at different times and for specific reasons. These accounts are not identical, differing in details like the year of the vision, the specific divine personages mentioned, the focus of the message, and the surrounding circumstances. These variations can be understood as complementary retellings, much like a person recalling a significant life event to different people over time.

The **1832 Account** is the earliest known written record, penned in Smith's own hand. It is notably personal, focusing on his quest for forgiveness of sins and emphasizing the appearance of 'the Lord' (understood by scholars as Jesus Christ) who pardons him. This account describes a powerful spiritual struggle and a deep sense of personal redemption, without explicitly mentioning two distinct personages.

The **1835 Account** was recorded by Smith's scribe, Warren Parrish, after Smith recounted the vision to a visitor. This version introduces the appearance of two divine personages 'exactly resembling each other' and highlights the presence of an adversarial force that sought to hinder him. It also includes a more detailed description of the physical manifestation of the vision and the message about the corruption of existing churches.

The **1838 Account** is the most widely known and is canonized in the Pearl of Great Price as part of Joseph Smith—History. This version was written as part of Smith's official church history and is intended for a broader audience. It emphasizes the apostasy of the Christian world, the appearance of 'two Personages, whose brightness and glory defy all description,' and the instruction not to join any existing church, as the true church would be restored through him.

The **1842 Account**, often called the 'Wentworth Letter' because it was part of a letter to Chicago editor John Wentworth, is a concise summary prepared for a non-Latter-day Saint audience. It briefly describes the appearance of 'two glorious personages' who informed him that all existing denominations were in error, and includes the 'Articles of Faith' at the end. This version is notable for its brevity and directness.

Why the Accounts Differ

The variations across these accounts are a subject of significant historical and theological discussion. Scholars generally attribute the differences to several factors: the passage of time and the evolving nature of memory, different audiences with varying levels of background knowledge, the specific purposes for which each account was recorded (e.g., personal reflection, historical record, missionary tract), and Smith's own developing theological understanding of the event and its implications. Rather than outright contradictions, many view these differences as natural variations in storytelling, where certain details are emphasized or omitted based on context and intent.

Understanding the different accounts of Joseph Smith's First Vision is essential for anyone seeking a comprehensive grasp of the origins of the Church of Jesus Christ of Latter-day Saints. It highlights the dynamic nature of religious experience, memory, and narrative formation. For historians, it provides valuable insight into the development of a foundational religious testimony. For believers, it deepens appreciation for the layers of meaning and emphasis within a sacred event. For critics, it serves as a basis for examining historical consistency and the evolution of religious claims.

How many main accounts of the First Vision are there?

There are at least four primary accounts dictated or authorized by Joseph Smith: the 1832, 1835, 1838, and 1842 versions. Several other secondary accounts exist from individuals who heard Smith relate the experience.

Are the differences between the accounts contradictions?

The interpretation of the differences varies. Many scholars and believers view them as complementary, highlighting different aspects or emphases of the same core event, similar to how one might retell a significant personal experience to different people over time. Critics, however, sometimes point to them as evidence of inconsistency or fabrication.

Which account is considered official or canonized?

The 1838 account is the most well-known and is canonized in the Pearl of Great Price as part of Joseph Smith—History. This is the version most members of The Church of Jesus Christ of Latter-day Saints are familiar with.

Why wasn't the First Vision written down immediately after it happened?

Joseph Smith did not begin writing his history until 1832, twelve years after the reported vision in 1820. In the early 19th century, record-keeping was less formalized, and personal experiences of this nature were often shared orally for years before being committed to writing, especially by individuals without extensive formal education or resources for immediate documentation.

Sources

The Joseph Smith Papers Project (josephsmithpapers.org)
Bushman, Richard Lyman. 'Rough Stone Rolling: A Cultural Biography of Mormonism's Founder.' Alfred A. Knopf, 2005.
Oaks, Dallin H. 'The Witness: Martin Harris.' Ensign, May 1999.