6 Scribe to the Prophet Joseph Smith, 1832–1836

On March 8, 1833, a year and a half after the conference directing the Saints to provide a home for Frederick’s family, the Lord acknowledged in a revelation given to Joseph Smith at Kirtland that not only was Frederick G. Williams serving as the Prophet’s counselor but that he was also serving as his scribe and that he still had a housing problem:

Now, verily I say unto you, let there be a place provided, as soon as it is possible, for the family of thy counselor and scribe, even Frederick G. Williams.

And let mine aged servant, Joseph Smith, Sen., continue with his family upon the place where he now lives; and let it not be sold until the mouth of the Lord shall name.¹

Williams was already an experienced scribe, having served as the first clerk, beginning in 1816, of the newly created Township of Warrensville, Ohio, an elected office he held for four years.² In one of three statements written by Frederick G. Williams relative to his association with Joseph Smith Jr., Williams recorded that he was a scribe to the Prophet for some three and a half years, during which period Frederick boarded with him: “I commenced writing for Joseph Smith Jr. July 20th 1832 as may be seen by S Rigdon permission dated as above from which time up to the commencement of the Hebrew School in Kirtland I was constantly in said Smith’s employ and boarded myself for which he agreed to give me 600 dollars a year.”³ The Hebrew School commenced in Kirtland on January 4, 1836.⁴ Hence, according to his own statement, Williams was “constantly in said Smith’s employ” from July 20, 1832, through January 4, 1836. What were his assignments as the Prophet’s scribe, and where was Frederick living that he would board with Joseph Smith? We find partial answers to these questions in another statement written by Williams in which he indicates how long he boarded with the Prophet (nearly three and a half years) and where he boarded (it would seem that Williams was boarding at his own house for two years until he moved to the Kirtland Flats nearer the Whitney store in 1834).⁵ By including the two items together in the second statement, Williams may have simply been indicating that, since he had turned over the “use of [his] farm” to the Prophet, he was necessarily a “boarder” at his own house for those two years. Elder Williams also listed one specific scribal duty that he discharged for three years and four months: that of the Prophet’s sermon writer.⁶ The statement, titled “Account on Farm,”⁷ reads:

This statement confirms that Williams turned over the use of his farm to the Prophet. The crops produced on it would have come under the supervision of Father Smith, whose family (including at times the Prophet and his wife) were living on the premises; this latter arrangement would allow Williams to “board” with Joseph Smith, while still living at home and caring for his family. No wonder Ezra had memories of seeing the Smiths on his father’s farm. In the Prophet’s Ohio Journal, 1832–1834, Joseph recorded that he helped Frederick plough and sow oats: “14 April 1834 Monday purch[as]ed some hay and oats and got them home 15 April 1834 Tuesday drawed a load of hay & on Wednesday 16 April 1834 plowed and sowed oats for Brother Frederick.”⁸

Documents written by Frederick G. Williams as scribe to Joseph Smith number in the hundreds of pages and include several distinctive records and collections. I will list and briefly summarize nine of the most significant that were penned in part by Elder Williams and indicate where they can be found today.

1. Joseph Smith’s History 1832

Joseph Smith Letterbook 1:1–6, Joseph Smith Papers, Church History Library, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, quoted in Dean C. Jessee, ed., The Papers of Joseph Smith, 2 vols. (Salt Lake City: Deseret Book, 1989–92), 1:1–14.

In addition to keeping up Joseph Smith’s Letterbook by copying letters received and sent (such as the two previously mentioned Oliver Cowdery letters received from Missouri in 1831), one of the earliest extant scribal records written by Frederick G. Williams on behalf of Joseph Smith is the Prophet’s first attempt to record his history, which appears in the initial six pages of the first three leaves of what would become Joseph Smith’s earliest letterbook. Since Williams’s written statement says he began writing for the Prophet on July 20, 1832, we may assume he wrote this document close to that date.⁹

Not only is this the earliest attempt by Joseph Smith to write his own history—about half of it is in his own hand—it contains the first recorded account of the First Vision, which includes details not found in any other record, plus the visit of the angel Moroni. The record begins in Frederick’s handwriting:

A History of the life of Joseph Smith Jr. an account of his marvelous experience and of all the mighty acts which he doeth in the name of Jesus Ch[r]ist the son of the living God of whom he beareth record and also an account of the rise of the church of Christ in the eve of time according as the Lord brough[t] forth and established by his hand [firstly] he receiving the testimony from on high secondly the ministering of Angels thirdly the reception of the holy Priesthood by the ministering of Angels to administer the letter of the Gospel—[—the Law and commandments as they were given unto him—and the ordinances, fourthly a confirmation and reception of the high Priesthood after the holy order of the son of the living God power and ordinance from on high to preach the Gospel in the administration and demonstration of the spirit

At this point, the handwriting changes to that of Joseph Smith, who writes of his birth and family and of his thirsting after knowledge, which was rewarded by the visit of the Lord in “ a pillar of light above the brightness of the sun at noon day come down from above and rested upon me.” Joseph records that his recounting of this experience was not well received: “I could find none that would believe the heavenly vision nevertheless I pondered these things in my heart.” At this point, the handwriting changes back to that of the original scribe, and Frederick continues to write in the first person, apparently as dictated by Joseph: “I fell into transgressions and sinned in many things which brought a wound upon my soul.” The rest of the account, save for a few sentences, is written by Williams and includes the visit of the angel “three times in one night and once on the next day,” finding the plates deposited “as the angel of the Lord had commanded me,” his marriage to Emma Hale, his association with Martin Harris, including Harris’s visit to “the Eastern Cittys” and his allowing the manuscript to be lost, whereupon the plates were taken from Joseph. After a season, “a young man by the name of Oliver Cowdery [was] shewed . . . the plates in a vision” and he became the Prophet’s scribe beginning on April 7, 1829. After commenting that his wife Emma and his brother Samuel had “written some for me,” the history ends on a troubling note: “My wives father was about to turn me out of doors & I had not where to go and I cried unto the Lord that he would provide for me to accomplish the work whereunto he had commanded me.”

The handwriting in this first history discloses that the following persons acted as scribes: page 1, Frederick G. Williams and Joseph Smith Jr. (about half each); page 2, Joseph Smith Jr.; page 3, Joseph Smith Jr.; pages 4–6, Frederick G. Williams (except for a few lines). Hence Williams’s scribal duties on what is termed Joseph Smith’s 1832 history (his earliest biography), amount to approximately four manuscript pages. The two 1831 letters from Oliver Cowdery in Missouri to Joseph Smith in Kirtland, also found in the letterbook in Frederick G. Williams’s handwriting, occupy four manuscript pages. Hence, the total number of manuscript pages in Williams’s handwriting found in Joseph Smith’s first letterbook is eight.

2. Translation of the Bible 
(Williams participated from 1832 to its completion in 1833)

Scott H. Faulring, Kent P. Jackson, and Robert J. Matthews, eds., Joseph Smith’s New Translation of the Bible: Original Manuscripts (Provo: Religious Studies Center, Brigham Young University, 2004).

In a letter written by Joseph Smith Jr. to W. W. Phelps on July 31, 1832, the Prophet explained that his new scribe for the translation of the Bible was Frederick G. Williams: “Brother Frederick is employed to be a scribe for me of the Lord—we have finished the translation of the New testament great and glorious things are revealed, we are making rapid strides in the old book.”¹⁰

Less than a year later, on May 6, 1833, a revelation was received by Joseph Smith at Kirtland that, among other things, references the need for him and Williams to complete the translation. But first the Lord chastised the bishop in Kirtland and three members of the newly organized First Presidency of the Church, beginning with Frederick G. Williams, for not teaching their children light and truth.

But I have commanded you to bring up your children in light and truth. But verily I say unto you, my servant Frederick G. Williams, you have continued under this condemnation; You have not taught your children light and truth, according to the commandments; and that wicked one hath power, as yet, over you, and this is the cause of your affliction. And now a commandment I give unto—if you will be delivered you shall set in order your own house, for there are many things that are not right in your house.¹¹

At this time (May 6, 1833), Frederick G. Williams was a busy medical doctor, the Prophet’s full-time scribe, and his newly ordained counselor in the First Presidency. In addition, Williams was a member of the United Firm,¹² which oversaw the physical needs of the growing Church membership. But as important as these responsibilities were, Williams, as well as the other authorities, was told that he could not shirk his duty to teach his children “light and truth.” Rather than take responsibilities away from the Brethren, the Lord added more: they were to serve missions, study history and law, countries and kingdoms, and finish the translation of the Bible:

And let my servants Joseph Smith, Jun., and Frederick G. Williams make haste also [and proclaim the gospel] and it shall be given them even according to the prayer of faith; and inasmuch as you keep my sayings you shall not be confounded in this world, nor in the world to come. And, verily I say unto you, that it is my will that you should hasten to translate my scriptures, and to obtain a knowledge of history, and of countries, and of kingdoms, of laws of God and man, and all this for the salvation of Zion. Amen.¹³

It was previously thought that Sidney Rigdon had been not only the principle scribe for the translation of the Bible but that nearly the entire manuscript had been recorded in his handwriting. Rigdon had started writing the translation for the Prophet in New York, and then he had moved to Hiram, Ohio, to be with Joseph to continue that work. Joseph records: “Soon after the above revelation was received,¹⁴ I renewed my work on the translation of the Scriptures, in company with Elder Rigdon, who had removed to Hiram, to act in his office of scribe to me.”¹⁵ However, the introduction to the 2004 edition of the New Translation indicates that there were eight scribes who worked on the project, including Oliver Cowdery (in 1830), John Whitmer (in 1830), Emma Smith (in 1830), Sidney Rigdon (between 1830 and 1832), an unidentified scribe (in 1832), Joseph Smith (between 1832 and 1833), and Frederick G. Williams (between 1832 and 1833). Rigdon had stopped serving as scribe on the translation on March 24, 1832, with the New Testament nearly finished but with most of the Old Testament pending. The editors of Joseph Smith’s New Translation of the Bible, Scott H. Faulring, Kent P. Jackson, and Robert J. Matthews, have identified Frederick G. Williams as the scribe for the last part of the New Testament and for nearly all of the Old Testament: “Williams began his service with the New Translation on 20 July 1832. He was the scribe for the last three pages of the New Testament and for almost all of the Old Testament from Genesis 24:41 through Malachi. He was the final scribe for the original dictation of the JST in general, as the finish date at the end of OT2 (2 July 1833) is in his handwriting. Some small corrections in NT2.4, inserted after the original dictation, are also in his handwriting.”¹⁶

Williams’s scribal duties on what is termed the Joseph Smith Translation of the Bible, or JST, can be summarized as follows: three pages of New Testament Manuscript 2 (pages 152–54), sixty pages of Old Testament Manuscript 2 (pages 59–119), plus two insert pages of New Testament Manuscript 2, Folio 4 (pages 122 and 123), for a total of sixty-five manuscript pages of the JST. There would have been more manuscript pages had Williams written out the complete text, as had Sidney Rigdon and most of the other scriveners. However, by the time Williams took over as scribe, a more efficient and time-saving method of recording had been developed.

At that point, in February 1832, the Prophet ceased dictating the text in full to his scribes and developed an abbreviated notation system in which words to be corrected were marked in a Bible (crossed out, circled, or otherwise identified), and only the references and replacement words or other revisions were recorded on the manuscript. From that time on, it appears that the Prophet read the verses from his Bible, marked in it the words or passages that needed to be corrected, and dictated the changes to his scribes, who recorded them on the manuscript.¹⁷

Included among the significant additions and insights provided by the Prophet in the JST, the following were received and recorded by Frederick G. Williams:

1. Joseph, the ancient prophet in Egypt, was promised that in the last days a seer would be called from among his descendants who would also bear the name of Joseph, as would his father:

And that seer will I bless, and they that seek to destroy him shall be confounded; for this promise I give unto you; for I will remember you from generation to generation; and his name shall be called Joseph, and it shall be after the name of his father; and he shall be like unto you; for the thing which the Lord shall bring forth by his hand shall bring my people unto salvation.¹⁸

2. The Law of God was substituted by the Law of Moses after the golden calf incident and the breaking of the tables (tablets) of stone:

And the Lord said unto Moses, hew thee two other tables of stone, like unto the first, and I will write upon them also, the words of the law, according as they were written at the first on the table which thou brakest; but it shall not be according to the first, for I will take away the priesthood out of their midst; therefore my holy order, and the ordinances thereof, shall not go before them; for my presence shall not go up in their midst, lest I destroy them.

But I will give unto them the law as at the first, but it shall be after the law of a carnal commandment.¹⁹

The editors of Joseph Smith’s New Translation explain that the JST provides an unprecedented understanding of the Law of Moses not found in the Bible.²⁰

3. Corrupt men who have not seen God declare that there is no God. Some words added to Psalm 14:1 help explain the concept of seeing God:

The fool hath said in his heart There is no man that hath seen God. Because he showeth himself not unto us, therefore there is no God. Behold, they are corrupt; they have done abominable works, and none of them doeth good.²¹

4. To the Song of Solomon no additions or changes were made except this telling statement: “The Songs of Solomon are not inspired writings.”²²

5. With added words, the war in heaven as described in Revelation 12:6–8 was expanded and clarified.

And there was war in heaven; Michael and his angels fought against the dragon; and the dragon and his angels fought against Michael;

And the dragon prevailed not against Michael, neither the child, nor the woman which was the church of God, who had been delivered of her pains, and brought forth the kingdom of our God and his Christ.

Neither was there place found in heaven for the great dragon, who was cast out; that old serpent called the devil, and also called Satan, which deceives the whole world; he was cast out into the earth; and his angels were cast out with him.²³

These highlighted verses and the many more dictated by the Prophet to his scribe would have provided the two men with many opportunities to ponder, discuss, and rejoice in the revealed word of God. Surely Frederick G. Williams’s year as Joseph’s scribe in the translation of the Bible (July 20, 1832, to July 2, 1833) bonded the two men spiritually (as must have happened with Sidney Rigdon and with Oliver Cowdery when they were the Prophet’s scribes) and prepared them to work together in the newly organized First Presidency of the Church.

3. Kirtland Revelations

Kirtland Revelation Book, reproduced photographically with accompanying transcripts in Robin Scott Jensen, Robert J. Woodford, and Steven C. Harper, eds., Manuscript Revelation Books, facsimile edition, first volume of the Revelations and Translations series of The Joseph Smith Papers, ed. Dean C. Jessee, Ronald K. Esplin, and Richard Lyman Bushman (Salt Lake City: Church Historian’s Press, 2009). See also Church History Library, MS 4583 3, and H. Michael Marquardt, ed., The Joseph Smith Revelations: Text and Commentary (Salt Lake City: Signature Books, 1999).

Forty-six of the sections contained in the 1981 edition of the LDS Doctrine and Covenants were written in Kirtland, Ohio: sections 41–50, 52–56, 63, 64, 70, 72, 84–99, 101–4, 106–10, 112, and 134. The revelations Joseph Smith received were written down by his scribes and sometimes by the very individual or individuals for whom they were given.²⁴ In addition, thirty-five revelations were copied into a bound volume given the title “Kirtland Revelations,” the great majority of which are in the handwriting of Frederick G. Williams; these are often dated and include his signature. Earl E. Olson, in an article that appeared in BYU Studies, explains:

For the past several years personnel in the Historian’s Office have been searching for original handwritten copies of the revelations. A number of documents and early compilations have been located or procured and are now on file in the Church Archives.

Foremost among these is a bound volume which was many years ago given the title, ”Kirtland Revelations.” It contains 35 of the Ohio revelations. This volume is approximately 12¼ inches long, 7¾ inches wide, and ¾ inch thick. The scribe who recorded most of the entries in the volume was Frederick G. Williams. Orson Hyde added a few pages, and Joseph Smith and Oliver Cowdery recorded the others. On page 20 appears the first signature of the scribe—Frederick G. Williams signed his name to an article dated August 29, 1832. His signature appears again on page 31 at the end of Section 84, and on several other pages. On page 32 is an interesting statement in connection with Section 86 “given by Joseph the Seer and written by Sidney the scribe and Councellor, and Transcribed by Frederick, Assistant Scribe and Councellor.” The following page contains Section 87 and the words “Given by Joseph the Seer, written by F. G. Williams.”²⁵

Not all of Joseph Smith’s revelations were published in the Book of Commandments (1833) or even in Doctrine and Covenants (1835). Over time, more of the revelations were added as sections, but even now some revelations have never been included: “Of the 64 sections given in Ohio, 18 were published in the 1833 Book of Commandments, 38 sections were added in the 1835 Doctrine and Covenants; 2 more sections were added in the 1844 edition; and 6 sections were added in the 1876 edition. Many of the revelations were printed in the early periodicals of the Church.”²⁶ Two of the revelations found in “Kirtland Revelations” that were not published in the 1835 Doctrine and Covenants were directed to Frederick G. Williams; these two, as well as all the others in the bound volume, were considered for the Utah 1876 edition of the Doctrine and Covenants and even divided into verses by Orson Pratt.²⁷

Dean C. Jessee of the Church Historian’s Office has, over many years, carefully studied the handwriting found on the early documents of the Church. He has identified Frederick G. Williams (who often signed his name as well) as the scribe for thirty-two of the thirty-five revelations found in the bound Kirtland Revelation Book. Judging by the dates of the revelations, Williams was most likely the original scribe for the Prophet’s dictation and not merely the copyist into the Kirtland Revelation Book.²⁸ In addition to listing the revelations in the bound volume, Earl E. Olson provides a table showing the date, place, and the names of the scribes for all sixty-four of the Ohio revelations found in the Doctrine and Covenants.²⁹ He includes not only the various scribes in the bound Kirtland Revelation Book but also the scribes in any other known version of the sections. I have reproduced below the information in the table prepared by Earl E. Olson but have added the revelations from the Kirtland Revelation Book (plus other revelations to Frederick G. Williams) that were not published in the Doctrine and Covenants. Since some of the revelations come before Williams was officially called to be the Prophet’s scribe (July 20, 1832), and even before Joseph and Frederick had met (August 1831), this would indicate that in those cases Williams would simply be the copyist and not the original scribe. The table shows that, in all, Frederick G. Williams was the scribe for twenty-nine revelations found in the Doctrine and Covenants, as well as the scribe for an additional three revelations that were not included in the Doctrine and Covenants, bringing the total of the revelations for which he was scribe to thirty-two.

Guide for Scribes—
FGW: Frederick G. Williams; JS: Joseph Smith, Jun; OH: Orson Hyde; SR: Sidney Rigdon; WWP: William W. Phelps; NI: Not identified

Frederick G. Williams began writing in the bound Kirtland Revelation Book on page 1 and continued until page 55, at which point Orson Hyde wrote for six pages, from pages 56 to 61. Williams picked up the writing again on page 61 and continued through page 71, whereupon Oliver Cowdery took over for two pages. Williams began writing again on page 73 and continued through page 97, at which point Oliver Cowdery and Orson Hyde took over permanently. Hence, Williams is the scribe for a total of ninety pages of the Kirtland Revelation Book.

Among the well-known sections of the Doctrine and Covenants for which Frederick G. Williams was the original scribe (as well as the copyist into the Kirtland Revelation Book), and in which he undoubtedly participated in the outpouring of the spirit they occasioned, are the following:

Section 84, known as one of two seminal revelations on the priesthood; it includes the oath and covenant (39–42), given to Joseph Smith and six elders on September 22 and 23, 1832, in the upper room at the Newel K. Whitney store, Kirtland.

Section 87, known as the “Prophecy on War,” given to Joseph Smith on Christmas day 1832 in the upper room at the Newel K. Whitney store, Kirtland.

Section 88, known as “the Olive Leaf,” given in answer to prayer to Joseph Smith and nine others, including Frederick G. Williams, who also acted as scribe. In the Kirtland Revelation Book, the entry begins with the following: “A Revelation given to the first Elders of this Church of Christ in the last days. Dec 27th 1832.” It ends with the following notation: “Given by Joseph the seer and written by F. G. Williams assistant scribe and counselor to said Joseph.” The revelation was continued on January 3, 1833, and concluded with a similar statement: “Given by Joseph the seer and written by F. G. Williams assistant scribe and Councellor.” According to the Kirtland Council Minute Book, the ten elders to whom the revelation was given were Joseph Smith Jr., Joseph Smith Sr., Sidney Rigdon, Orson Hyde, Hyrum Smith, Samuel H. Smith, Newel K. Whitney, Ezra Thayer, John Murdock, and Frederick G. Williams. It was received in the “translating room in Kirtland,” referring to the upper room at the Newel K. Whitney store.

Section 89, known as “the Word of Wisdom” which proscribes certain things as bad for man, while prescribing other things as good for man. Given to Joseph Smith on February 27, 1833, in the upper room at the Newel K. Whitney store.

Section 91, which addresses the Apocrypha. The Prophet was at this time engaged with his scribe (Frederick G. Williams) in the translation of the Old Testament.³⁰ Having come to that portion of the ancient writings called the Apocrypha, Joseph Smith inquired of the Lord and received this revelation on March 9, 1833, in the upper room at the Newel K. Whitney store, Kirtland.

4. Kirtland Council Minutes

Found in the Church History Library. Published in Fred C. Collier and William S. Harwell, eds., Kirtland Council Minute Book (Salt Lake City: Collier’s Publishing, 1996, 2002), available online at JosephSmithPapers.org as Minute Book 1.

Frederick G. Williams was the first clerk who took minutes for various Kirtland councils, including councils of elders, high priests, and Church conferences; the record eventually became the minutes of the high council when it was organized on February 17, 1834. A record of the meetings began the latter part of the year 1832. Williams was the only clerk for the year 1832, which saw a total of nine entries recorded between October 10, 1832, and December 29, 1832. His clerking assignment continued throughout 1833 (twenty-six of the forty-one entries bear his name as clerk). Williams was replaced permanently by Orson Hyde on December 26, 1833. We can be reasonably confident (even without looking at the handwriting) that Frederick G. Williams was the scribe for seven of the early unsigned entries in 1833, since they are short and are scattered among entries Williams had signed. The first clerk to appear besides Williams is Joseph Smith Jr., and his name is listed only once, on June 21, 1833, for the trial of Doctor Philastus Hurlbut. Of the seven remaining entries for the year 1833, one was recorded by Chester L. Heath (June 24, 1833) and three were by Orson Hyde, who signed as clerk for the entries on December 26 and 27.

It would appear that once Frederick G. Williams began to preside at the Kirtland Council meetings, initially as a member of the First Presidency,³¹ then as a president of the high council,³² and finally as an Assistant President,³³ his service as clerk for the minutes steadily decreased and then ended. Many of the experiences Williams recorded in the Kirtland Council Minute Book were also later adapted and included in Joseph’s History of the Church; the third-person narrative was then changed to the first person. Besides the revelation received on December 27, 1832, cited at the beginning of this chapter,³⁴ Frederick G. Williams participated in and was the clerk for a number of significant events recorded in the Kirtland Council Minute Book. The nineteen pages for which he was scribe included the following:

1. On January 9, 1833, an entry records that Williams was to be paid $300 a year “for his services as assistant scribe to be paid by the [United] Firm” (4).

2. An entry for January 22, 1833, discloses that Sidney Rigdon was regarded as the “chief scribe and high counciler” to the Prophet, while Frederick G. Williams was his “assistant scribe and counselor” (5). The January 22 meeting is memorable for the great outpouring of the Holy Ghost, which prompted all those present, both male and female, to speak and sing in unknown tongues.

3. On January 23, 1833, after the Prophet had washed the feet of all the elders present and had received a blessing from his own father, Frederick G. Williams washed the Prophet’s feet. “At the close of which scene Br F G Williams being moved upon by the holy Ghost, washed the feet of the President as a token of his fixed determination to be with him in suffering or in rejoicing, in life or in death and to be continually on his right hand, in which thing he was accepted.”³⁵

4. On March 18, 1833, a vision of the Savior was beheld by the assembled high priests in the School of the Prophets room in the Whitney Store on the occasion of the formal organization of the Presidency of the Church. In the meeting, Sidney Rigdon and Frederick G. Williams were ordained by Joseph Smith as Presidents of the High Priesthood and accounted equal with him in “holding the keys of the Kingdom and also the Presidency,” as had been prescribed by the revelation received on March 8, 1833.³⁶ In his exhortations following the ordinations, the Prophet promised that the pure in heart that were present would see a heavenly vision. “After remaining for a short time in secret prayer, the promise was verified to many present, having the eyes of their understanding opened so as to behold many things. After which many of the brethren saw a heavenly vision of the Saviour and concourses of angels and many other things of which each one has a record of what they saw &c. F. G. Williams Ck P.T.”³⁷

5. On June 3, 1833, in a conference of high priests held in the translating room above the Whitney store, a revelation was received regarding the dimensions of the Kirtland Temple.

The next case before the conference was to ascertain what should be the dimension or size of the house that is to be built for a hou[se] of worship and the school of the prophet[s] and [Joseph] received a revelation on the size of the house. The word of the Lord was that it shall be fifty five feet wide and sixty five feet long in the inner court and the conference appointed Bro Joseph Jr., Sidney Rigdon and Frederick Williams to obtain a draft or construction of the inner court of the house. F. G. Williams Clk P.T.³⁸

6. On June 4, 1833, in a conference of high priests that was held in the same translating room above the Whitney store, the brethren sought the Lord’s will concerning the disposition of the French farm.

The council could not agree who should take the charge of it, but all agreed to enquire of the Lord. Accordingly we received revelation which decided that Broth N. K. Whitney should take the charge thereof and also that brother John Johnson be admitted as a member of the United Firm. Accordingly he was ordained unto the High Priesthood and admitted. F. G. Williams Clk P.T.³⁹

7. On September 11, 1833, the Kirtland members of the United Firm, together with Oliver Cowdery representing the members in Missouri, resolved to establish a printing firm in Kirtland under the name of F. G. Williams & Co., which would publish a newspaper to be called the Latter-day Saints’ Messenger and Advocate and would continue publishing The Evening and the Morning Star, formerly published in Missouri by the firm of W. W. Phelps & Co.

This day the following members of the United Firm residing in Kirtland, [to] wit: F. G. Williams, Joseph Smith J[r.], Sidney Rigdon, and N K Whitney, and also Oliver Cowdery, delegate to represent the residue of the said Firm residing in Independence, Jackson County, Missouri, met in council to take into consideration the expediency of establishing a printing press in this place.

First resolved by unanimous consent that a press be established and conducted under the firm of F. G. W. & Co,

Secondly resolved that the above Firm publish a paper as soon [as] arrangements can be made entitled the Latter-day Saints Messenger and Advocate.

Resolved also that the Star, formerly published in Jackson County, Missouri, by the firm of W. W. Phelps & Co., be printed in this place by the firm of F. G. Williams & Co., to be conducted by Oliver Cowdery, one of the said Firm, until it is transferred to it[s] former location. F. G. Williams.⁴⁰

5. Far West Record

Donald Q. Cannon and Lyndon W. Cook, eds., Far West Record: Minutes of The Church of Jesus Christ of Latter-day Saints, 1830–1844, (Salt Lake City: Deseret Book, 1983).

The Far West Record was written in a brown ledger measuring 8½ inches by 13 inches, and is found in the Church History Library in Salt Lake City. It does not contain the original minutes as taken by the twenty-four clerks whose names appear in the document. Rather, the ledger served as a book of final recording for minutes taken earlier. Ebenezer Robinson and Hosea Stout were the copyists of the minutes but were not the original clerks.

Frederick G. Williams also performed the duties of clerk for three of the council meetings held in Clay County, Missouri, when he traveled there as part of Zion’s Camp in 1834. The Saints had been expelled earlier from Jackson County and were in the process of relocating. Williams served as clerk for meetings held on June 23, July 3, and July 7, 1834.

1. On June 23, 1834, “A Council of High Priests met according to revelation [D&C 105] in order to choose some of the first Elders to receive their endowments being appointed by the voice of the Spirit through Br. Joseph Smith, jr. President of the Church of Christ.” The fifteen brethren selected—among whom were Edward Partridge, William W. Phelps, John Whitmer, David Whitmer, Peter Whitmer, Thomas B. Marsh, and Parley P. Pratt—were to travel to Kirtland, where they were to receive “power from on high and proclaim the everlasting Gospel and assist in gathering up the strength of the Lords house. F. G. Williams Clerk.”⁴¹

2. On July 3, 1834, the high council of Zion (Missouri), together with its presidency, was organized following the pattern established for the Kirtland high council and presidency, which consisted of Joseph Smith, president, with counselors Sidney Rigdon and Frederick G. Williams, and which had been organized in Kirtland on February 17, 1834.⁴² Oliver Cowdery and Orson Hyde had been the scribes for the organization of the Kirtland high council; Frederick G. Williams became the scribe for the organization of the high council in Missouri, the second in this dispensation.

Clay County, July 3, 1834.

The High Priests of Zion assembled for the purpose of organizing a general Council of High Priests, agreeable to the revelation for the purpose of settling important business that might come before them which could not be settled by the Bishop and his council.

Proceeded to make choices of the President. It was agreed that David Whitmer should be the first President and to be assisted by William W. Phelps and John Whitmer.—and the following High Priests as Councillors:

Christian Whitmer	Thomas B. Marsh
Newel Knight	Simeon Carter
Lyman Wight	Parley P. Pratt
Calvin Beebe	Orson Pratt
William E. Mclellin	John Murdock
Solomon Hancock	Levi Jackman

After which the meeting adjourned to meet on Monday, the inst.

Frederick G. Williams Clerk⁴³

3. On July 7, 1834, the high council in Zion, together with its presidency, was presented before a council of leaders and members to be sustained and set apart in their callings.

A vote was then taken whether the brethren that were appointed on the 3rd of July should stand according to appointment. The vote was clear in their behalf.

Br. Joseph Smith, jr. then proceeded and ordained the three Presidents, David Whitmer as President and William W. Phelps & John Whitmer assistants and their twelve Counsillors.

. . . .

After all this was done the afore mentioned high Priests, Elders, Priests, Teachers, Deacons & members covenanted with uplifted hands to heaven that they would uphold Brother David Whitmer as President, head and leader in Zion (in the absence of br. Joseph Smithy jr.) & John Whitmer & W. W. Phelps as assistant Presidents and Counsillors also covenanted to uphold him and one another at the throne of grace.

Council closed. Prayer by David Whitmer President.

Frederick G. Williams Clerk⁴⁴

The Far West Record contains a total of six pages of printed text with Frederick G. Williams as the Prophet’s scribe.

6. Joseph Smith’s Ohio Journal, 1832–1834

Published in Dean C. Jessee, Mark Ashurst-McGee, and Richard L. Jensen, eds., Journals, Volume 1: 1832–1839, vol. 1 of the Journals series of The Joseph Smith Papers, edited by Dean C. Jessee, Ronald K. Esplin, and Richard Lyman Bushman (Salt Lake City: Church Historian’s Press, 2008), 9–51.

The principal scribes for Joseph Smith’s first Ohio journal were Oliver Cowdery, Frederick G. Williams, and Parley P. Pratt, with Joseph doing some of the writing himself. In addition to his scribal duties, Frederick’s name appears numerous times in the dated entries themselves. A few of those entries in summary form include:

p. 9—November 29, 1832, Prophecy by Frederick G. Williams regarding Joseph Smith

p. 19—November 14–19, 1833, Character sketch and blessing of F. G. Williams by Joseph Smith

p. 27—January 28, 1834, The First Presidency bows before the Lord for deliverance from Doctor Hurlbut

p. 38—April 7–9, 1834, Joseph, Newel K. Whitney, Oliver Cowdery, Heber C. Kimball, Frederick G. Williams, and Joseph Smith bow before the Lord and pray for the means to deliver the firm of F. G. Williams & Co.

p. 40—April 12, 1834, Joseph gives a horse to Frederick G. Williams

p. 40—April 16, 1834, Joseph Smith plows and sows for Frederick G. Williams

p. 40—April 18–19, 1834, Joseph Smith, Oliver Cowdery, Sidney Rigdon, and Zebedee Coltrin eat dinner in Newburgh at the home of William W. Williams, Frederick’s younger brother.

7. Joseph Smith’s Ohio Journal, 1835–1836

Published in Dean C. Jessee, Mark Ashurst-McGee, and Richard L. Jensen, eds., Journals, Volume 1: 1832–1839, vol. 1 of the Journals series of The Joseph Smith Papers, edited by Dean C. Jessee, Ronald K. Esplin, and Richard Lyman Bushman (Salt Lake City: Church Historian’s Press, 2008), 61–222.

Joseph Smith, Oliver Cowdery, and Frederick G. Williams penned entries for the first two weeks of the journal, but most of the remainder of the journal was kept by Warren Parrish. Frederick G. Williams’s name appears numerous times in the dated entries in connection with his duties in the First Presidency, among them his study of Hebrew with Joseph, his role in keeping the Egyptian mummies and papyri, and the vision he saw at the dedication of the Kirtland Temple.

8. Joseph Smith’s History, 1834–1836 “Large Journal”

Published in Dean C. Jessee, Mark Ashurst-McGee, and Richard L. Jensen, eds., Journals, Volume 1: 1832–1839, vol. 1 of the Journals series of The Joseph Smith Papers, edited by Dean C. Jessee, Ronald K. Esplin, and Richard Lyman Bushman (Salt Lake City: Church Historian’s Press, 2008), 15–209.

Oliver Cowdery began as the scribe for the History, written in Joseph Smith’s “Large Journal.” It begins with a genealogy of Joseph Smith and Oliver Cowdery (a genealogy of Sidney Rigdon and Frederick G. Williams was contemplated, but nothing was written other than their names) and diary-style entries of events for two days, December 5 and 6, 1834. The second scribe for the History was Frederick G. Williams, who began writing in the “Large Journal” under the date of September 1834 by transcribing a series of letters from Oliver Cowdery to W. W. Phelps (the first dated September 7, 1834) containing information on Joseph Smith and the rise of the Church, which were simultaneously published serially in the Latter-day Saints’ Messenger and Advocate, beginning with the October 1834 issue. Williams copied all of Letter 1 and all but the last paragraph of Letter 2 into the “Large Journal” (pages 26–43 in the published version) before being replaced by a third scribe, Warren Parrish, who completed the transcriptions of the letters.

Warren A. Cowdery was the fourth scribe for Joseph Smith’s History in the “Large Journal.” He began writing under the date of September 1835 and proceeded to transcribe into the History a third-person copy of Joseph Smith’s diary. Although no longer the scribe for the History, Frederick G. Williams is referenced in it often, both as it appears in the original Joseph Smith diary and in the transcribed third-person copy in the History of the Church. A few of those entries in summary form include:

p. 110—October 24, 1835, Saturday visited mummies at Doct. F. G. Williams

p. 111—October 26, 1835, To Chardon and the County Court where F. G. Williams had been clerk of a conference

p. 113—October 29, 1835, Went to Dr. Williams after his large journal

p. 144—November 19, 1835, Thursday, in company with Dr. F. G. Williams he went to see the House of the Lord

p. 151—December 4, 1835, Friday, F. G. Williams & N. K. Whitney, Painesville bank

p. 152—December 5, 1835, Saturday, Studied Hebrew with Cowdery & Williams

p. 159—December 13, 1835, Sunday, F. G. Williams speaks of rise of the Church

In addition to the Large Journal, Frederick was one of the scribes, along with Oliver Cowdery and Sidney Rigdon, for Joseph Smith’s Ohio Journal 1832–34 (which contains the most writing by Joseph Smith himself), as well as Joseph’s 1835–36 Ohio Journal, but Frederick was never a scribe for the Prophet’s Missouri journals or for his Illinois journals.

9. Independence, Missouri, Temple Drawings

Published in T. Edgar Lyon, “The Sketches on the Papyri Backings,” Improvement Era 71 (May 1968): 18–23.

When the Church acquired eleven papyrus fragments on November 27, 1967, from the Metropolitan Museum of Art, some had been glued to paper to protect their fragile state. Some of that backing paper turned out to be maps and sketches that corresponded to two similar ink drawings already found in the LDS Church archives.

One of the large ink sketches (believed to be the oldest and the least mechanically accurate of the two) has no indication of who drew it or when. The second one, however, bears the name of Frederick G. Williams.

Of direct bearing to these sketches [used as backing to the papyrus fragments] are two original ink drawings in the Church Historian’s Office. Both drawings are of the projected temple to be constructed in Jackson County, Missouri, one bearing the designation “House of the Lord for the Presidency.” One, which appears to be the older of the two, is drawn on thin paper approximately 15 by 21½ inches and has a floor plan almost identical to that which can be reconstructed from the drawings on the papyri backings, even to the drop leaf table in front of one of the bottom pulpits. Quite detailed measurements are given for the main hall (77 by 61 feet), the pulpit areas, box-pews, and aisles. The side elevation shows only five windows in the structure in each wall, and there are 14 rows of box-pews on the main floor.

The second drawing, more mechanically accurate and more neatly done than the one just described, bears the name of Frederick G. Williams, a member of the First Presidency of the Church at Kirtland, as though he had executed it. His floor plan was essentially the same, except for the correction of an error concerning the extension of an aisle into the elevated pulpit area at one end, and the placing of nine rather than five windows in the side elevation of each of the two floors.

From a comparative examination of these two original drawings with the fragmentary sketches from the papyri, it seems that all four of them are related and are various stages in the development of plans for the temple that was to be constructed in Jackson County, Missouri.⁴⁵

Frederick G. Williams’s “Side View” drawing for the Missouri temple (never constructed) shows two rows of nine windows, which differs from the two rows of five windows in the finished Kirtland Temple. The “End View East” in Williams’s Missouri temple plan, however, closely resembles the “End View East” of the Kirtland Temple, while his “West End View” was altered some in the finished Kirtland Temple. Accompanying Williams’s “Side View,” and running perpendicular to it, are over a hundred long and finely handwritten sentences providing information of various kinds, which take up half of the sheet. For many years, an enlarged copy of the Williams drawing was on exhibit in the lower level of the LDS Independence Visitors’ Center.

The similarities between the finished Kirtland Temple and the drawings for the Independence Temple suggests that Williams drew the latter plans sometime between the announcement of the Kirtland Temple on June 1, 1833,⁴⁶ and its dedication on March 27, 1836.⁴⁷

Other Writings

One intriguing scribal document by F. G. Williams is a blessing the Prophet gave to Newel K. Whitney “through the Urim and Thummim which President Williams wrote down.”⁴⁸ There is also a possibility that he may have been the scribe for part of the book of Abraham manuscript.⁴⁹ Other scribal activities in which President Williams was involved include transcribing some of the patriarchal blessings pronounced by Joseph Smith Sr.,⁵⁰ producing the large plat map of Kirtland as the Saints envisioned it,⁵¹ and signing hundreds of elders’ licenses in both Ohio and Missouri. Some of the certificates issued to the bearers have survived and are found at the Church History Library. The Elder’s Licenses Record Book, in which a copy of each certificate was transcribed, has also survived and shows that President F. G. Williams (as clerk) and Joseph Smith Jr. (as chairman) signed hundreds of printed certificates, including the elder’s license of Elijah Abel, an early African-American member.

TO WHOM IT MAY CONCERN:

This certifies that Elijah Abel has been received into the church of the Latter Day Saints, organized on the sixth of April, in the year of our Lord, one thousand, eight hundred, and thirty, and has been ordained an elder according to the rules and regulations of said church, and is duly authorized to preach the gospel, agreeable to the authority of that office.

From the satisfactory evidence which we have of his good moral character, and his zeal for the cause of righteousness, and diligent desire to persuade men to forsake evil and embrace truth, we confidently recommend him to all candid and upright people as a worthy member of society.

We therefore, in the name, and by the authority of this church, grant unto this, our worthy brother in the Lord, this letter of commendation as a proof of our fellowship and esteem; praying for his success and prosperity in our Redeemer’s cause.

Given by the direction of a conference of the elders of said church, assembled in Kirtland, Geauga county, Ohio, this 3rd day of March, in the year of our Lord one thousand, eight hundred, and thirty-Six.

F. G. Williams, Clerk

Joseph Smith, Jr. Chairman⁵²

Adding together the 8 pages found in the Joseph Smith Letterbook (which includes Joseph’s first history and gives an account of the First Vision), the 65 pages from the Joseph Smith Translation of the Bible, the 90 pages of the Ohio revelations, the 19 printed pages from the Kirtland Council Minutes, the 6 printed pages from the Far West Record, the 13 printed pages of Joseph’s 1832–34 journal, the 4 printed pages of Joseph Smith’s 1835–36 journal, the draft of the Independence Temple, and assorted other documents gives us a total of well over 200 pages penned by Frederick G. Williams as the Prophet’s scribe.