View of the Hebrews theory of Book of Mormon authorship

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View of the Hebrews and the Book of Mormon

Summary: One of the longest-running naturalistic theories of Book of Mormon authorship proposes that Joseph Smith drew heavily from the 1823 book View of the Hebrews, written by Ethan Smith. The theory gained prominence because both books discuss Israelites in the Americas and contain certain broad thematic similarities. However, the evidence for direct borrowing is weak, and the differences between the two books outweigh the similarities.

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Could Joseph Smith have used Ethan Smith's View of the Hebrews as a guideline for creating the Book of Mormon?

Book of Mormon Central, KnoWhy #502: Is the Book of Mormon Like Any Other Nineteenth Century Book? (Video)

Criticisms related to View of the Hebrews and the Book of Mormon

• It is claimed that a 19th century work by Ethan Smith, View of the Hebrews, provided source material for Joseph Smith's construction of the Book of Mormon.
• Some also postulate a link between Ethan Smith and Oliver Cowdery, since both men lived in Poultney, Vermont while Smith served as the pastor of the church that Oliver Cowdery's family attended at the time that View of the Hebrews was being written.

Many of the criticisms proposed are based upon B. H. Roberts' list of parallels, which only had validity if one applied a hemispheric geography model to the Book of Mormon

The View of the Hebrews theory is yet another attempt to fit a secular origin to the Book of Mormon. Many of the criticisms proposed are based upon B. H. Roberts' list of parallels, which only had validity if one applied a hemispheric geography model to the Book of Mormon. There are a significant number of differences between the two books, which are easily discovered upon reading Ethan Smith's work. Many points that Ethan Smith thought were important are not mentioned at all in the Book of Mormon, and many of the "parallels" are no longer valid based upon current scholarship.

Advocates of the Ethan Smith theory must also explain why Joseph, the ostensible forger, had the chutzpah to point out the source of his forgery. They must also explain why, if Joseph found this evidence so compelling, he did not exploit it for use in the Book of Mormon text itself, since the Book of Mormon contains no reference to the many "unparallels" that Ethan assured his readers virtually guaranteed a Hebrew connection to the Amerindians.

Was the View of the Hebrews theory of Book of Mormon origin advanced during the lifetime of Joseph Smith?

The theory the Joseph Smith plagiarized View of the Hebrews was never advanced during Joseph Smith's lifetime

The theory the Joseph Smith plagiarized View of the Hebrews was never advanced during his lifetime. The prevailing theory of the day was the Spalding Theory, which quickly lost credibility upon the discovery of an actual Spalding manuscript in 1884 which bore no resemblance to the Book of Mormon. There are no records which indicate that Joseph Smith came into contact with the View of the Hebrews during the period of time that he was translating the Book of Mormon. The View of the Hebrews theory was in fact first proposed by I. Woodbridge Riley in 1902, 58 years after the death of the prophet.

Joseph Smith quoted View of the Hebrews as supporting the Book of Mormon

There was, however, a reference to View of the Hebrews within Joseph Smith's lifetime, but it came from the prophet himself. In an article published in the Times and Seasons on June 1, 1842, Joseph quoted View of the Hebrews in support of the Book of Mormon:

If such may have been the fact, that a part of the Ten Tribes came over to America, in the way we have supposed, leaving the cold regions of Assareth behind them in quest of a milder climate, it would be natural to look for tokens of the presence of Jews of some sort, along countries adjacent to the Atlantic. In order to this, we shall here make an extract from an able work: written exclusively on the subject of the Ten Tribes having come from Asia by the way of Bherings Strait, by the Rev. Ethan Smith, Pultney, Vt., who relates as follows: "Joseph Merrick, Esq., a highly respectable character in the church at Pittsfield, gave the following account: That in 1815, he was leveling some ground under and near an old wood shed, standing on a place of his, situated on (Indian Hill)... [Joseph then discusses the supposed phylacteries found among Amerindians, citing View of the Hebrews p. 220, 223.]

It strains credulity to claim that Joseph drew attention to the work from which he derived most of his ideas. Why would he call attention to the source of his forgery?

What did B.H. Roberts say about View of the Hebrews and the Book of Mormon?

B.H. Roberts was playing "devil's advocate" when he examined View of the Hebrews, and showing what a critic might do

Main article:

B.H. Roberts and Studies of the Book of Mormon

The View of the Hebrews theory was examined in detail by B. H. Roberts in 1921 and 1922. Roberts took the position of examining the Book of Mormon from a critical perspective in order to alert the General Authorities to possible future avenues of attack by critics. The resulting manuscripts were titled Book of Mormon Difficulties and A Parallel. Roberts, who believed in a hemispheric geography for the Book of Mormon, highlighted a number of parallels between View of the Hebrews and The Book of Mormon. Roberts stated,

[C]ould the people of Mulek and of Lehi...part of the time numbering and occupying the land at least from Yucatan to Cumorah...live and move and have their being in the land of America and not come in contact with other races and tribes of men, if such existed in the New World within Book of Mormon times? To make this seem possible the area occupied by the Nephites and Lamanites would have to be extremely limited, much more limited, I fear, than the Book of Mormon would admit our assuming.

Roberts concluded that, if one assumed that Joseph Smith wrote the Book of Mormon himself, that View of the Hebrews could have provided him with a foundation for creating the book. In fact, many of the issues highlighted by Roberts vanish when a limited geography theory is considered. The acceptance of the View of the Hebrews theory is therefore contingent upon the acceptance of a hemispheric geography model for the Book of Mormon. In order to promote View of the Hebrews as a source, critics necessarily reject any limited geography theory proposal for the Book of Mormon.

Roberts rejected the idea that the Book of Mormon was not divine

In 1985, Roberts' manuscripts were published under the title Studies of the Book of Mormon. This book is used by critics to support their claim that B. H. Roberts lost his testimony after performing the study. Roberts, however, clearly continued to publicly support the Book of Mormon until his death, and reaffirmed his testimony both publicly and in print.

What are the similarities and differences between View of the Hebrews and the Book of Mormon?

Examples of parallels and differences

Some parallels do exist between the two books. For example, View of the Hebrews postulates the existence of a civilized and a barbarous nation who were constantly at war with one another, with the civilized society eventually being destroyed by their uncivilized brethren. This has obvious similarities to the story of the Nephites and the Lamanites in the Book of Mormon.

"Parallels" that actually aren't parallels

Many of the "parallels" that are discussed are not actually parallels at all once they are fully examined:

Both speak of...	View of the Hebrews	Book of Mormon
...the destruction of Jerusalem...	...by the Romans in A.D. 70.	...by the Babylonians in 586 B.C.
...Israelites coming to the American continent...	...via dry land across the Bering Strait.	...via the ocean on board a ship.
...colonists spread out to fill the entire land...	...from the North to the South.	...from the South to the North.
...a great lawgiver (whom some assume to be associated with the legend of Quetzalcoatl)...	...who is identified as Moses.	...who is identified as Jesus Christ.
...an ancient book that was preserved for a long time and then buried...	...because they had lost the knowledge of reading it and it would be of no further use to them.	...in order to preserve the writings of prophets for future generations.
...a buried book taken from the earth...	...in the form of four, dark yellow, folded leaves of old parchment.	...in the form of a set of gold metal plates.
...the Egyptian language, since	...an Egyptian influence is present in hieroglyphic paintings made by native Americans.	...a reformed Egyptian was used to record a sacred history.

Parallels that are everywhere

Some "parallels" between the Book of Mormon and View of the Hebrews are actually parallels with the Bible as well:

The Book of Mormon	View of the Hebrews	The King James Bible
The Book of Mormon tells the story of inspired seers and prophets.	View of the Hebrews talks of Indian traditions that state that their fathers were able to foretell the future and control nature.	The Bible tells the story of inspired seers and prophets.
The Book of Mormon was translated by means of the Nephite interpreters, which consisted of two stones fastened to a breastplate, and later by means of a seer stone, both of which were later referred to by the name "Urim and Thummim" three years after the translation was completed.	View of the Hebrews describes a breastplate with two white buttons fastened to it as resembling the Urim and Thummim.	The Bible describes the Urim and Thummim as being fastened to a breastplate (Exodus 28:30).

This highlights the fact that general parallels are likely to be found between works that treat the same types of subjects, such as ancient history. In what ancient conflict did one side not see themselves as representing light and civilization against the dark barbarism of their enemies?

"Unparallels"

Critics generally ignore the presence of many "unparallels"—these are elements of Ethan Smith's book which would have provided a rich source of material for Joseph to use in order to persuade his contemporaries that the Book of Mormon was an ancient history of the American Indians, and that they were descended from Israel. Yet, the Book of Mormon consistently ignores such supposed "bulls-eyes," which is good news for proponents of the Book of Mormon's authenticity, since virtually all of Ethan's "evidences" have been judged to be false or misleading.

The lack of such "unparallels" is bad news, however, for anyone wanting to claim that Joseph got his inspiration or information from Ethan Smith.

Scripture use in View of the Hebrews and the Book of Mormon

If the View of the Hebrews served as the basis for the Book of Mormon, one would think that the Bible scriptures used by Ethan Smith would be mined by Joseph Smith for the Book of Mormon. Yet, this is not the case.

Why was this only discovered later?

No contemporary critic of Joseph Smith and the Book of Mormon pointed out the supposedly "obvious" connection to the View of the Hebrews and the Book of Mormon. It is only with the failure of the Spaulding theory that critics began seeking a new naturalistic explanation for Joseph's production of a 500+ book of scripture. As Stephen Ricks notes:

Beyond these "unparallels," there is a further question that must be answered by proponents of the View of the Hebrews hypothesis: why do none of the early critics of the Book of Mormon mention Ethan Smith in their attacks on it? If the parallels are so evident, why weren't they noticed by individuals who were not only acquainted with Ethan Smith's book, but were also existentially interested in its claims? Why wasn't it prominently mentioned as a source for the Book of Mormon until the beginning of the twentieth century, when the book itself had only an antiquarian interest and its contents were no longer so widely a part of popular discussion? My suspicion is that what appear today to be "distinctives" of View of the Hebrews, eschatological and otherwise, seemed less so in the early part of the nineteenth century, when these ideas flowed freely in published and unpublished forums.

Has the book View of the Hebrews been readily available?

Because availability was limited, BYU's Religious Studies Center re-published the 1825 edition of View of the Hebrews in 1996

The View of the Hebrews theory became more popular as the availability of the book itself diminished. The best evidence that argues against View of the Hebrews as the primary source for the Book of Mormon is a reading of the text itself, yet the ability to access that text had become more difficult over the years. In order to provide the interested reader with the ability to decide for themselves, BYU's Religious Studies Center re-published the 1825 edition of View of the Hebrews in 1996. It is also available at wikisource.

Is there a link between Ethan Smith, author of View of the Hebrews, and Oliver Cowdery?

Both Ethan Smith and Oliver Cowdery lived in Poultney, Vermont while Smith served as the pastor of the church that Oliver Cowdery's family attended

Critics postulate a link between Ethan Smith and Oliver Cowdery, since both men lived in Poultney, Vermont while Smith served as the pastor of the church that Oliver Cowdery's family attended at the time that View of the Hebrews was being written. Beyond speculation based upon this circumstantial evidence, there is no indication of a connection between View of the Hebrews, Oliver Cowdery, and the Book of Mormon.

This article from BYU Studies shows that the type of connection that critics align with Oliver and Ethan almost certainly did not exist.

Testimony from Lorenzo Saunders

At least one critic has attempted to place Oliver Cowdery on the Joseph Smith farm beginning in 1826 based on the testimony of one Lorenzo Saunders to strengthen the supposed connection between Ethan Smith, Oliver Cowdery, and the origins of the Book of Mormon. Dan Vogel writes:

On 19 Janaury 1885, Thomas Gregg of Hamilton, Hancock County, Illinois, wrote to Lorenzo Saunders living near Reading, Michigan, requesting information about Mormon origins. Gregg's letter, as reproduced by Charles A. Shook reads as follows:

Charles A. Shook wrote an expose of Mormonism in 1914 called The True Origin Of The Book of Mormon. He quoted this letter from Lorenzo (brother-in-law to Sally and Willard Chase —the same Chases who had trouble with Joseph) as a means of placing Oliver close to Joseph Smith in years before the publication of the Book of Mormon. However, as Vogel himself writes as commentary in a footnote to this letter:

4. Saunders' claim that Cowdery first came to Palmyra and Manchester in the summer of 1826 is not corroborated in any other source. However, it is known that Cowdery's brother Lyman was in the area as early as 1825 and possibly taught school in Manchester prior to Oliver's arrival for the 1828-1829 winter term. This is another example of Saunders' tendency to remember things in conformity with the demands of his interviewers, which should be considered when assessing his statements regarding Rigdon's appearances in the Palmyra/Manchester area (see note 10 below).

Thus we have:

1. A late source as the letter comes a little more than 5 decades after Saunders was supposed to have seen Saunders on the farm.
2. A biased source as Thomas Gregg was an avid Spaulding theorist and Saunders was certainly no friend to Joseph.
3. A more than plausible alternative for this supposed presence of Oliver on the Smith farm in 1826 which Saunders can easily misremember or remember in conformity with the demands of the situation which, as Vogel notes, is something he was wont to do.

This source is nearly worthless in establishing anything of value in the historical record. Any claims of the evidence being "inconclusive" for Oliver's presence on the Smith farm or meeting Joseph before 1829 based upon this source are of the the same value.

What "non-parallels" are apparent in a comparison of View of the Hebrews and the Book of Mormon?

There are many elements of Ethan Smith's book which would have provided a rich source of material for Joseph Smith, but he didn't use them

Critics generally ignore the presence of many "unparallels"—these are elements of Ethan Smith's book which would have provided a rich source of material for Joseph to use in order to persuade his contemporaries that the Book of Mormon was an ancient history of the American Indians, and that they were descended from Israel. Yet, the Book of Mormon consistently ignores such supposed "bulls-eyes," which is good news for proponents of the Book of Mormon's authenticity, since virtually all of Ethan's "evidences" have been judged to be false or misleading. The lack of such parallels is bad news, however, for anyone wanting to claim that Joseph got his inspiration or information from Ethan Smith. Some examples follow:

Hebrew Evidence	View of the Hebrews claim (not present in Book of Mormon)
No revelation?	"We are to expect no new revelation from heaven. And the days of miracles are thought to be past" (127). View of the Hebrews denies new revelation or miracles. The Book of Mormon was emphatically a new revelation, and it insists that miracles continue today (Mormon 9꞉7-20).
Ark of the covenant	"The Indians have had their imitation of the ark of the covenant in ancient Israel" (68). "we have an account that the Shawano Indians in an excursion captured the Indian warrior called Old Scranny, of the Muskhoge tribe, and condemned him to a fiery torture. He told them the occasion of his falling into their hands was, he had forfeited the protection of the Divine Power by some impurity or other, when carrying the holy ark of war against his devoted enemy" (121). The Book of Mormon never mentions the ark of the covenant, or anything like it. (The only reference to "ark" is to Noah's ark—Ether 6꞉7.)
Circumcision	"The American Indians have practised circumcision" (69). The pre-Christian Book of Mormon peoples never mention circumcision, much less emphasize it as a vital rite (Moroni 8꞉8 notes its passing). Why did not Joseph emphasize this supposed parallel with the Amerindians?
Fire god conflated with Israel's god	""The Indians have had much of an apprehension that their one Great Spirit had a great affinity to fire. And the Peruvians, it seems, went so far as to embody him in the sun. Here seems a shred of mixture of the Persian idolatry, with the theocracy of Israel. As the more ancient Israelites caught a degree of the idolatrous distemper of Egypt, as appears in their golden calf; so the ten tribes, the time they resided in Media, and before they set off for America, may have blended some idea of fire with their one God" (72). The Book of Mormon never mentions fire or sun worship, despite it being a known part of pre-Columbian religion.
Indians used Hebrew terms	"In their sacred dances, these authors assure us the Indians sing "Halleluyah Yohewah;"—praise to Jah Jehovah. When they return victorious from their wars, they sing, Yo-he-wah; having been by tradition taught to ascribe the praise to God. "The same authors assure us, the Indians make great use of initials of the mysterious name of God, like the tetragrammaton of the ancient Hebrews; or the four radical letters which form the name of Jehovah; as the Indians pronounce thus, Y-O-He-wah. That like the ancient Hebrews, they are cautious of mentioning these together, or at once. They sing and repeat the syllables of this name in their sacred dances thus; Yo-yo, or ho-ho-he-he-wah-wah. Mr. Adair upon the same, says; "After this they begin again; Hal-hal-le-le-lu-lu-yahyah. And frequently the whole train strike up, hallelu-halleluhalleluyah- halleluyah." They frequently sing the name of Shilu (Shilo, Christ) with the syllables of the name of God added; thus, "Shilu-yo-Shilu-yo-Shilu-he-Shilu-he-Shilu-wah-Shilu-wah." Thus adding to the name of Shilu, the name of Jehovah by its sacred syllables. Things like these have been found among Indians of different regions of America" (72). "He says the general name of all their priestly [113] order is Ishtoallo. And the name of the high priest's waiter is Sagan. Mr. Faber (remarking upon this) thinks the former word is a corruption of Ish-da-eloah, a man of God; see original of 2 Kings, iv. 21,22, 25, 27, 40, and other places. And of the latter word he says, "Sagan is the very name by which the Hebrews called the deputy of the high priest, who supplied his office, and who performed the functions of it in the absence of the high priest. See Calmet's Dict, vox Sagan.'" "Here then is evidence to our purpose, that those Indians should call their order of priests, and the high priest's waiter, by those ancient Hebrew names of a man of God, and a deputy of the high priest. How could these events have occurred, had not those natives been Hebrew, and brought down these names by Hebrew tradition?" (112–113) The Book of Mormon never mentions the use of such terms as "Shilo[h]" or "Hallelujah." It gives no names of priests or priestly orders. The name "Jehovah" is only used in the last verse of the Book of Mormon, and in a citation from Isaiah.
Language affinities	Ethan Smith claimed that a number of Indian words were evidence that their language was connected with Hebrew. The Book of Mormon relies on nothing like this. Click here (bottom) and here (top) to see the language lists.
Tribal totems	VoH claims that the Amerindian tribes use animal emblems which recall Jacob's blessing to his twelve sons: The Indians being in tribes, with their heads and names of tribes, affords further light upon this subject. The Hebrews not only had their tribes, and heads of tribes, as have the Indians; but they had their animal emblems of their tribes. Dan's emblem was a serpent; Issachar's an ass; Benjamin's a wolf; and Judah's a lion. And this trait of character is not wanting among the natives of this land. They have their wolf tribe; their tiger tribe; panther tribe; buffalo tribe; bear tribe; deer tribe; raccoon tribe; eagle tribe; and many others. What other nation on earth bears any resemblance to this? Here, no doubt, is Hebrew tradition. Various of the emblems given in Jacob's last blessing, have been strikingly fulfilled in the American Indians. "Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that the rider shall fall backwards. Benjamin shall ravin as a wolf; in the morning he shall devour the prey; and at night he shall divide the spoil" [Gen 49:17, 27]. Had the prophetic eye rested on the American aborigines, it seems as though no picture could have been more accurate" (81, italics removed). The Book of Mormon makes no mention of Jacob's prophecy, such tribal characteristics, or totem or tribal signs of this type. Yet another dramatic evidence, well-known to Americans on the frontier, was ignored.
Cities of refuge	"Their having an imitation of the ancient city of refuge, evinces the truth of our subject" (81). No cities of refuge are described in the Book of Mormon, nor does Nephite law mention the right of refuge.
Passover	"The Hebrews were commanded to eat their passover with bitter herbs; Exod. xii. 8. The Indians have a notable custom of purifying themselves with bitter herbs and roots. Describing one of their feasts, the writer says, "At the end of the notable dance, the old beloved women return home to hasten the feast. In the mean time every one at the temple drinks plentifully of the Cussena, and other bitter liquids, to cleanse their sinful bodies, as they suppose" (88). The Book of Mormon never uses the term "Passover," or describes the passover meal.
High Priest and garments	"The Indian high priest makes his yearly atonement for sin. He appears at their temple, (such as it is) arrayed in his white deer skin garments, seeming to answer to the ancient ephod" (89). "Here, as in Mr. Adair's account, is their high priest's robe and breast plate. On ordinary occasions, they retire secretly (Mr. H. adds) to their sacred places, and invoke the assistance of the Great Spirit, and make the most solemn vows to him, which they never fail to perform, should events correspond to their prayers. But at times more momentous, such as the declaration of war, conclusion of peace, or the prevalence of epidemics, &c. they impose on themselves long fastings, and severe penance, take narcotics and nauseating drugs" (125). The Book of Mormon says nothing of Nephite priesthood's dress, and does not discuss the day of atonement rituals. Any Nephite teaching is focused on Christ as redeemer (e.g., Mosiah 2-5), not the use of a mortal high priest as intermediary. The term "ephod" is never mentioned in the Book of Mormon, and there is no mention of narcotics or nauseating drugs.
Indian Ritual = Hebrew	"Mr. Adair describes the Indian feasts, and speaks of them as bearing a very near resemblance of the stated feasts in ancient Israel. He gives accounts that when the Indians are about to engage in war, they have their preparatory sacrifices, purifications, and fastings. He speaks of their daily sacrifice, their ablutions, marriages, divorces, burials, mournings for the dead, separations of women, and punishment of various crimes, as being in his opinion manifestly of Hebrew origin" (90). The Book of Mormon never mentions feasts, preparations for war, ritual purification, washings, marriage forms, divorce forms, or separation of women.
War preparations	"The purifications, fasting, abstinences, and prayers, to prepare for war, appear to be Hebrew. Adair says; "Before the Indians go to war, they have many preparatory ceremonies of purification and fasting, like what is recorded of the Israelites. When the leader begins to beat up for volunteers, he goes three times round his dark winter house, contrary to the course of the sun, sounding the war-whoop, [90] singing the war song, and beating a drum.* He addresses the crowd, who come about him, and after much ceremony, he proceeds to whoop again for the warriors to come and join him, and sanctify themselves for success against the common enemy, according to their ancient religious law. A number soon join him in his winter house, where they live separate from all others, and purify themselves for the space of three days and three nights, exclusive of the first broken day. On each day they observe a strict fast till sunset, watching the young men very narrowly (who have not been initiated in war titles) lest unusual hunger should tempt them to violate it, to the supposed danger of all their lives in the war, by destroying the power of their purifying, beloved physic, which they drink plentifully during that time. They are such strict observers of their law of purification, and think it so essential in obtaining health and success in war, as not to allow the best beloved trader that ever lived among them, knowingly, to enter the beloved ground appropriated to the duty of being sanctified for war, much less to associate with the camp in the woods, at such a time, though he is united with them in the same war design. They oblige him to walk and encamp separately by himself, as an impure, dangerous animal, till the leader hath purified him, according to the usual time and method, with the consecrated things of the ark" (90). This vivid material would have resonated deeply with nineteenth century Americans, who were either fascinated or fearful of warlike Amerindians. Yet, no such dramatic or picturesque material graces the Book of Mormon accounts of war—its descriptions are pedestrian, describing only the making of weapons, or the preparations of supplies. The Book of Mormon view of warfare is pragmatic, not romantic or exotic.
Burial rites	"The Indians, when one dies, wash and anoint the body. The Hebrews did the same" (92). Burial rites are rarely described in the Book of Mormon (see Alma 19꞉43, Alma 20꞉1-5). Generally all we are told is that the dead were buried (Alma 3꞉1, Alma 30꞉1-2, Alma 53꞉1-3) or (on rare occasions) cast into a river because of the number of the dead (Alma 44꞉21-22). No discussion of washing or anointing the body of the dead appears.
Widowhood laws	"A widow among them is bound by a strict Indian custom, to mourn the death of her husband for three years or more, unless the brother of her deceased husband wishes to take her. In that case, she is released from this law, as soon as it is known that the brother makes love to her. She may then throw off her [93] mourning habits, and dress and paint like others. Certainly this appears to have originated in that Mosaic law" (92–93). No laws or regulations are discussed in the matter of widows. The one widow discussed deviates from the pattern which Ethan Smith assures us is a clear sign of Hebrew behavior (Alma 47꞉32-35)—another lost opportunity for Joseph's forgery!
Medicine bag	"This tribe of Chippeways, (Mr. Herman informs,) call their sacred sack, their "medicine bag." The contents appear to be essentially the same, and for the same end, with the contents of the sacred ark in other tribes" (105). No medicine bag or parallel to the ark of the covenant is discussed in the Book of Mormon.
Kosher	"Eagles of every kind they esteem unclean food; likewise ravens, crows, bats, buzzards, swallows, and every species of owl." This he considers as precisely Hebrew; as also their purifications of their priests; and purification for having touched a dead body, or any other unclean thing" (114). The Book of Mormon never mentions kosher laws, or describes the animals to be avoided.
Architecture	Extensive descriptions of pyramids are given as impressive evidence (136, 154–156). Geometry in architecture is stressed: "They have left us perfect specimens of circles, squares, octagons, and parallel lines, on a grand and noble scale" (144, see also 147). The Book of Mormon ignores geometry, and does not indulge in descriptions of buildings intended to impress or awe the audience.
Phylacteries	Wherever they went then, they would have these phylacteries with them. If they brought them to this country, they would keep them with diligence. They would most naturally become some of the most precious contents in their holy ark, as their nation formerly kept the holy law in the ark. Here such a phylactery would be safe through ever so many centuries. This is so far from being improbable, that it is almost a moral certainty" (italics in original) (172). Once again, Joseph Smith ignores a supposed "home run" bit of evidence—there are no phylacteries in the Book of Mormon.
Quetzalcoatl	View of the Hebrews associates Quetzalcoatl with Moses and discusses this figure at length (156–160). The Book of Mormon makes no mention of Quetzalcoatl, even though later Latter-day Saints would find the legends compelling descriptions of Christ. Once again, however, Joseph Smith ignores the rich vein of material that Ethan Smith provided.

How does the use of scripture compare between the Book of Mormon and View of the Hebrews?

KJV scripture	VoH Page	BoM Use?	Comments and/or text (as it appears in View of the Hebrews)
Isaiah 6:11	43	2 Nephi 16꞉11	Until the cities be wasted without inhabitant; and the houses without man; and the land be utterly desolate; and the Lord have removed man far away, and there be a great forsaking in the midst of the land.
Isaiah 11:1	56	2 Nephi 21꞉1	...the stem from the root of Jesse is promised....
Isaiah 11:11	56–57	2 Nephi 21꞉11	And it shall come to pass in that day that the Lord shall set his hand again, the second time, to gather the remnant of his people, who shall be left, from Assyria and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Humah, and from the isles of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah, from the four corners of the earth.
Isaiah 11:15	57	2 Nephi 21꞉15	...seven streams...
Isaiah 14:1	62–63	2 Nephi 24꞉1	For the Lord will have mercy on Jacob, and will yet choose Israel, and set them on their own land. And the strangers shall be joined with them, and they shall cleave to the house of Jacob.
Isaiah 49:18-23	63	1 Nephi 21	VoH only mentions the verses; it does not cite the text. Book of Mormon reproduces the entire chapter of Isaiah 49.
Isaiah 49:18-22	70–72	1 Nephi 21꞉18-22	removing to and fro; left alone; Who hath brought up these? Behold, I was left alone; these, where had [have – BoM] they been?
Isaiah 11:12	70	2 Nephi 21꞉12	...assemble the outcasts of Israel; and gather together the dispersed of Judah from the four corners of the earth.
Isaiah 11:12	242	2 Nephi 21꞉12	...where God sets his hand a second time to gather his Hebrew family from all nations and regions beyond sea; doubtless from America, as well as other nations; and it is promised, "He shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth."
Isaiah 11:13	72	2 Nephi 21꞉13	The envy also of Ephraim [also, and the adversaries of Judah shall be cut off – BoM] shall depart; Ephraim shall not envy Judah, and Judah shall not vex Ephraim.
Isaiah 49:21	73	1 Nephi 21꞉21	...these, where had [have-BoM] they been?
Isaiah 3:18-21	110	2 Nephi 13꞉18	The bravery of their tinkling ornaments about their feet; their cauls, and round tires like the moon; their chains, bracelets, mufflers, bonnets, ornaments of the legs; head bands, tablets, ear rings, rings, and nose-jewels; the mantles, the wimples; and the crisping pins.
Isaiah 3:24-25	111	2 Nephi 13꞉24-25	They are represented by the prophet as sitting on the ground; having their secret parts discovered; having given to them instead of a sweet smell, a stench; instead of a girdle, a rent; instead of well set hair, baldness; instead of a stomacher, a girding of sackcloth; and burning, instead of beauty.
Isaiah 9:6	163	2 Nephi 19꞉6	Their infant to be born, was "the mighty God, the everlasting Father"
Isaiah 11:	179–180	2 Nephi 21	Ephraim and Judah are both restored, the one from his "dispersed." the other from his "outcast" state; and their mutual envies are forever healed. And the places from which they are recovered are noted; among which are "the isles of the sea;" or lands away over the sea, and "the four corners of the earth."
Isaiah 5:26	181-182	2 Nephi 15꞉26	...in both of which passages [see below for other], the hiss was to call distant heathen....
Isaiah 7:18	181-182	2 Nephi 17꞉18	...in both of which passages [see above for other], the hiss was to call distant heathen
Isaiah 5:13	182–183	2 Nephi 15꞉13	Therefore my people are gone into captivity, because they have no knowledge.
Isaiah 7:8	183	2 Nephi 17꞉8	...within threescore and five years shall Ephraim be broken that it be not a people.
Isaiah 10:20-22	199–200	2 Nephi 20꞉20-22	And it shall come to pass in that day that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the Lord, the Holy One of Israel, in truth. The remnant shall return, even the remnant of Jacob, unto the Mighty God. For though the people of Israel be as the sand of the sea; yet a remnant of them shall return.
Isaiah 49:1,11-13	202–203	1 Nephi 21꞉1,11-13	Listen, O isles, unto me; (or ye lands away over the sea) hearken ye people from afar. I will make all my mountains a way; and my highways shall be exalted. Behold, these shall come from far; and lo, these from the north, and from the west; and these from the land of Sinim.--Sing, O heavens; and be joyful, O earth; and break forth into singing, O mountains; for the Lord hath comforted his people, and will have mercy upon his afflicted.
Isaiah 51:11	202–203	2 Nephi 8꞉11	And the redeemed of the Lord shall return and come to Zion with songs and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away"
Isaiah 11:12	214–215	2 Nephi 21꞉12	And he shall set up an ensign for the nations, and assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.
Isaiah 11:13	214	2 Nephi 21꞉13	It is predicted, in Isai. xi. 13, as one peculiarity of these two branches of Israel, after their final restoration, that they shall envy each other no more.

Analysis

The Book of Mormon and View of the Hebrews have only 30 verses from Isaiah in common, some of which are in Isaiah 11, which entire chapter Ethan Smith references but does not quote. Only ten chapters of Isaiah are mentioned by both works.

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Source(s) of the criticism

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 60-61, 360n59-63. ( Index of claims ) (Sources: Tanner, Persuitte) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 69 ( Index of claims ) (Sources: Persuitte) John Ankerberg and John Weldon, Everything You Ever Wanted to Know about Mormonism (Eugene, OR: Harvest House, 1992), 279–80, 301–2 Peter Bartley, Mormonism: The Prophet, the Book, and the Cult (Dublin: Veritas, 1989), 28–29. Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 46–47. ( Index of claims ) Maurice C. Burrell, Wide of the Truth: A Critical Assessment of the History, Doctrines and Practices of the Mormon Religion (London: Marshall, Morgan & Scott, 1972). Marvin W. Cowan, Mormon Claims Answered, (Salt Lake City: Utah Lighthouse Ministry, 1997 [original self-published, 1975]), ???. Charles A. Crane & Steven A. Crane, Ashamed of Joseph : Mormon Foundations Crumble (Joplin, Mo. : College Press Pub. Co., 1993), 123–5 Ed Decker and Dave Hunt, The God Makers (Eugene, OR: Harvest House, 1984),. (Detailed review) John Dehlin, "Why People Leave the LDS Church," (2008). Ronald Enroth, A Guide to Cults and New Religions (Downers Grove, IL: Intervarsity , 1983). Gordon H. Fraser, Is Mormonism Christian? (Chicago: Moody Press, 1957). Ralph L. Foster, The Book of Mormon on Trial (Salt Lake City: n.p., 1963). G. T. Harrison, Mormons Are Peculiar People (New York: Vantage, 1954). Mervin B. Hogan, " "A Parallel': A Matter of Chance vs. Coincidence," Rocky Mountain Mason (January 1956): 17–31. Harold H. Hougey, "A Parallel"?The Basis of the Book of Mormon (Concord, CA: Pacific, 1963). Robert N. Hullinger, "The Lost Tribes of Israel and the Book of Mormon," Lutheran Quarterly 22:3 (August 1970): 319–29. Larry Jonas, Mormon Claims Examined (Grand Rapids, Mich.: Baker, 1961). Wesley M. Jones, A Critical Study of Book of Mormon Sources (Detroit: Harlo Press, 1964). Thomas O'Dea, The Mormons (Chicago: University of Chicago Press, 1957). Brigham D. Madsen, ed., B. H. Roberts: Studies of the Book of Mormon (Urbana: University of Illinois Press, 1985), ???. Richard N. and Joan K. Ostling, Mormon America: The Power and the Promise, (New York:HarperCollins Publishers, 2000), 29. ( Index of claims ) Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 58–64. ( Index of claims ) David Persuitte, Joseph Smith and the Origins of The Book of Mormon (2nd edition), (McFarland & Company, October 2000), ( Index of claims ) John A. Price, "The Book of Mormon vs. Anthropological Prehistory," The Indian Historian 7:3 (Summer 1974): 35–40. Leslie Rumble, "The Book of Mormon," The Homiletic and Pastoral Review 60:4 (January 1960): 338–45. James M. Sire, Scripture Twisting: 20 Ways the Cults Misread the Bible (Downers Grove: Intervarsity, 1980). George D. Smith, "Defending the Keystone: Book of Mormon Difficulties," Sunstone 6 no. (Issue #3) (May–June 1981), 45–50. off-site George D. Smith, "'Is There Any Way to Escape These Difficulties?' The Book of Mormon Studies of B. H. Roberts," Dialogue: A Journal of Mormon Thought 17 no. 2 (Summer 1984), 94–111. George D. Smith, "Joseph Smith and the Book of Mormon," Free Inquiry 4:1 (Winter 1983): 21–31. Simon Southerton, Losing a Lost Tribe: Native Americans, DNA, and the Mormon Church (Salt Lake City, UT: Signature Books, 2004) 153. ( Index of claims ) Jerald and Sandra Tanner, Mormonism—Shadow or Reality?, 5th edition, (Salt Lake City: Utah Lighthouse Ministry, 1987). Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 126–8.( Index of claims ) Dan Vogel, Indian Origins and the Book of Mormon: Religious Solutions from Columbus to Joseph Smith (Salt Lake City, Utah: Signature Book, 1986), 48–49, 68 (the argument is suggested more than stated outright. I. Wiley Woodbridge, The Founder of Mormonism (New York, 1902), 124–126.

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