The Zion Plat, the Kirtland Vision, and Their Enduring Legacy

By David R. Hall

Introduction

This is a detailed reconstruction of the events from the 1829 translation of the Book of Mormon through the construction and dedication of the St. George Temple in 1877, focusing on the architectural revelations of the early Latter-day Saint movement.

Drawing on newly correlated primary sources, including D&C sections 42, 94, and 95, and integrating details from the Plat of Zion, the “House of the Lord” designs, and early church administrative records, the study demonstrates that the Saints never abandoned the 24-temple urban-design ideal. Rather, the loss and late rediscovery of critical documents contributed to its temporary eclipse in LDS planning.

We examine key texts and events in chronological order, with interpretive commentary, architectural analysis, and technical comparisons to modern modular systems. Special attention is given to the work of Frederick G. Williams, the 1833 Kirtland visionary experience, and the rediscovery of documents in 1865 by Lydia Partridge. The analysis concludes with a call to reexamine the structural logic and symbolic theology of the Zion blueprint using modern engineering.

Scriptural and Doctrinal Foundations (1829–1831)

In the spring of 1829, during the translation of the Book of Mormon, Joseph Smith introduced the themes of Zion, New Jerusalem, and sacred urbanism. Among other passages, Ether 13 and 3 Nephi 20–22 speak of a New Jerusalem, or Zion, that will be established in the latter days. The New Jerusalem will not be installed only where the old Jerusalem in the Holy Land is located, but in new areas.

Later, from mid-1830 to early 1831, Joseph Smith undertook a translation of the Book of Genesis. In it, he rendered Enoch’s city and its ascension (Moses 6–7). The city had been so perfect that the Lord took it up to heaven in its entirety after 400 years. This concept directly influenced his idea of Zion.

Administrative Changes and the Plat’s Emergence (1832–1833)

In early 1832, even though the LDS movement had only a few hundred members, a presidency was organized. It was composed of Joseph Smith, Sidney Rigdon, and Jesse Gause. Gause was a Baptist minister. He expected to convince his congregation to join the movement, but his efforts were largely unsuccessful. He became estranged from his former congregation as a result. However, as a Baptist minister, his congregation had supported his livelihood. Since the struggling LDS movement could not support him as he had expected, he soon fell out with the leadership. By December 1832 he had become openly critical of the movement and was excommunicated.

To replace Jesse Gause, Frederick G. Williams was called into the presidency on 15 March 1833. Frederick was already a clerk for Joseph Smith by this time. He was one of the biggest landowners in the area. Older than Joseph, he had experience in business and other matters, having run a successful farm for many years. He was also a trained surveyor, and his skills came in handy as he helped Joseph Smith with community layouts.

Joseph Smith and Frederick likely began drafting the Zion plat in April 1833. The plat was completed before 4 May 1833. We know this because it is mentioned in the revelation recorded as D&C 94, which was received after this date.

The May–June 1833 Revelatory Sequence

From 4–6 May 1833 (Saturday to Monday), D&C 94 was revealed. In it were instructions to build two “Houses of the Lord,” a house for the existing presidency, and a printing house. The printing house would also have a presidency, as each building was for a public agency with its own presidency. The buildings were to be built according to a pattern “which shall be given.” The plat was clearly already in view before them when this revelation was received.

On 1 June 1833, another revelation, now D&C 95, was received. The revelation chastised leaders for the delay in building the houses and once again commanded the selection of three men to receive the house’s design, which was to be “not after the manner of men.”

The following day, a council meeting was held. Candidates were considered, and Joseph Smith, Sidney Rigdon, and Frederick G. Williams were selected. The vision was received on 3 June 1833. A large original drawing of the vision was produced, but was lost sometime before the Saints headed West.

Later, various members of the movement recounted their interactions with those who had received the vision. One of them was Frederick’s own son. Another, Truman O. Angell, in Salt Lake City, recalled that Frederick G. Williams had personally shared with him details of the vision, including the floor plan shown to the three in three-dimensional clarity. This excerpt is Angell’s recount:

About this time, Frederick G. Williams, one of President Smith’s counselors, came into the Temple when the following dialogue took place in my presence: Carpenter Rolph said, “Doctor, what do you think of the House?” He answered, “It looks to me like the pattern precisely.” He then related the following: “Joseph received the word of the Lord for him to take his two counselors, Frederick G. Williams and Sidney Rigdon, and come before the Lord, and He would show them the plan or model of the House to be built.
“We went upon our knees, called on the Lord, and the building [the Kirtland Temple] appeared within viewing distance, I being the first to discover it. Then all of us viewed it together. After we had taken a good look at the exterior, the building seemed to come right over us, and the make-up of this hall seemed to coincide with what I there saw to a minutia.”

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A wheat field was soon after cleared in Kirtland, and a groundbreaking ceremony was officiated by Hyrum Smith. Between 20 and 25 June 1833, Williams recorded the text of the plat in Joseph Smith’s letterbook. On 25 June, drawings — likely smaller versions of the originals — and the plat were sent to Missouri, accompanied by a letter that must have included a copy of the plat text as recorded by Williams in the letterbook.

The Transmission, Loss, and Preservation (1833–1865)

A month after Frederick dispatched the documents to Independence, John Whitmer, on 29 July 1833, acknowledged receipt. The plat itself had no text when Whitmer received it. Whitmer, however, added marginal explanatory text to the drawing, relying on the accompanying letter and the letterbook text that Williams had sent to annotate the plat.

A few days later, in early August 1833, with the movement facing intense persecution in Independence, a mob destroyed the press. Lydia Clisbee Partridge, the wife of Bishop Edward Partridge, hid the documents in the bottom of a chest to protect them. Her action preserved them, but they were thereafter forgotten.

In 1835, the first book of the Doctrine and Covenants was compiled. The documents that Lydia had hidden two years before were not included, since they were, at the time, unavailable to the compilers.

On 27 March 1836, the Kirtland Temple was dedicated. On 27 May 1840, Edward Partridge died; his wife continued keeping custody of the documents.

When the Saints converged on Nauvoo, they laid the cornerstone of the Nauvoo Temple. This ceremony took place on 6 April 1841. Five years later, on 30 April 1846, a private dedication service for the temple was held. Soon thereafter, the Saints departed Nauvoo and headed West.

In 1865, Lydia Partridge, now elderly and reflecting on earlier struggles, rediscovered the hidden documents. She gave them to Brigham Young, who had known of the original vision but never possessed the actual drawings.

Brigham Young’s Shift from Salt Lake to St. George

The moment Lydia rediscovered the long-hidden architectural documents and gifted them to Brigham Young proved pivotal in shifting temple-planning efforts. Armed with the documents, Brigham — familiar with the Kirtland events but long without the drawings — changed focus from the Salt Lake Temple to St. George. He does a bit better at following the earlier architectural patterns, but still misses many of the great functionalities prescribed in the original design. Planning for the St. George Temple began soon after, with construction officially starting in November 1871.

The St. George Temple was dedicated on 1 January 1877 — the first temple completed in the Utah territory. Brigham Young initiated similar temple projects in Logan and Manti, intending to replicate the multipurpose model. However, after his death, the architectural plans were modified. The lower assembly halls, originally designed for educational and civic purposes, were converted into ordinance rooms for endowment rituals. The upper assembly halls remained as open congregational spaces, preserving only part of the original plat’s intent.

Challenges with the Salt Lake Temple

Brigham Young encountered significant engineering and logistical difficulties in attempting to construct the Salt Lake Temple. First, the design was based on large granite blocks hauled from twenty miles away, which slowed construction. Second, foundational problems required tearing out early sandstone and replacing it with more durable granite.

For these reasons, while other temples took about five years to complete, the Salt Lake Temple took forty years: begun in 1853, it was completed on 6 April 1893. Brigham Young and his successor, John Taylor, both died before the temple’s completion.

Architectural Comparisons: Kirtland, Nauvoo, and St. George

Each temple realized a little more of the 1833 vision than the last. The table below sets the three side by side — what each achieved, and what it still lacked against the original design.

Comparative Engineering Commentary: Modern Feasibility

Modern materials — steel, modular concrete, and embedded HVAC — now make it practical to build multi-purpose sacred buildings exactly as prescribed. Outer courts can contain bathrooms, hallways, and elevators. Modular tiles can structure inner courts. Glass curtain walls with energy control and radiant flooring allow for integration with natural light and sustainability. The 24-structure model is plausible today with NewVistas or similar community infrastructure.

Conclusion and Call for Further Research

The 1833 Plat of Zion and the “House of the Lord” vision were not abandoned but deferred, due to loss and logistical challenges. The rediscovery by Lydia Partridge enabled Brigham Young to begin again, though only partially realized. Scholars should revisit these sources for their theological, social, and architectural significance.

Appendix A: Timeline of Key Events (1829–1877)

Appendix B: References and Footnotes

Book of Mormon, Ether 13; 3 Nephi 20–22.

Doctrine and Covenants 42, 94, 95.

Moses 6–7, JST.

Joseph Smith, Letterbook 1.

Dean C. Jessee, “The Plat of Zion,” BYU Studies.

Handwriting analysis attributing plat margin text to John Whitmer, Church History Library (CHL).

Edward Partridge Family Papers, CHL.

Lydia Clisbee Partridge timeline and oral histories.

Journal of Discourses, vol. 11.

Historical introductions in the Joseph Smith Papers Project.

Richard Neitzel Holzapfel and T. Jeffrey Cottle, Old Mormon Kirtland and Missouri: Historic Photographs and Guide, Deseret Book, 1991.

Alexander L. Baugh, A Call to Arms: The 1838 Mormon Defense of Northern Missouri, BYU Studies.

William G. Hartley, “Edward Partridge,” in Encyclopedia of Latter-day Saint History, ed. Garr et al., Deseret Book.

“The Architecture of Zion,” in Sacred Space, Sacred Thread, ed. R. Bushman and D. Holland.