Contradictions, Inconsistencies And Errors

In The Book of Mormon

Joe R. Price









In the production of this material, I make no claim to have cited every contradiction, inconsistency or error contained within the Book of Mormon. Nor have I given every rebuttal which could be made in exposing these errors. However, I have diligently tried to cite every error I could determine to be such as I read through this volume myself. I have compiled brief notes which indicate these Book of Mormon references violate the Bible, the inspired word of God.

The importance of such a work, I believe, is realized when one considers two statements made by Joseph Smith concerning the Book of Mormon. In the first, he tells us how the plates (which contained the records from which the Book of Mormon was translated) were revealed and translated:

"...we heard a voice from out of the bright light above us, saying, 'These plates have been revealed by the power of God, and they have been translated by the power of God. The translation of them which you have seen is correct, and I command you to bear record of what you now see and hear.'" (History of the Church, Vol. 1, pp. 54-55)

This statement was supposedly made by an angel in the presence of Joseph Smith, David Whitmer and Oliver Cowdery by an angel. If these plates really were revealed and translated by the "power of God," any discrepancies found therein become highly significant. God's power is brought into question, if indeed this record was brought forth by His power. The only other logical answer for the discrepancies which are found therein is that it (the Book of Mormon) is of a human origin, not a divine one.

The second statement of Joseph Smith which sheds some light on the importance of this type of work is also found in History of the Church. On this occasion he said:

"I told the brethren that the Book of Mormon was the most correct of any book on earth, and the keystone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book." (History of the Church, Vol. 4, p. 461)

The first prophet of the L.D.S. Church taught his brethren that the Book of Mormon was an eminently correct book. So then, when errors within this book are exposed, it casts a shadow of doubt upon Smith as a messenger of God, and upon the Book of Mormon as a message from God.

These errors, for the most part, have been obtained by a personal research and thorough reading of the Book of Mormon. Credit is due Jerald and Sandra Tanner for their book, The Changing World Of Mormonism, which supplied some of this material (mostly the material found in the addendum on changes in the Book of Mormon), and to Steve Goff for his Lecture Notes on Mormonism.

If this material can assist others in coming to a better understanding of Mormonism and one of its "standard works," then the time and effort spent on it has been an investment in the souls of men, and I thank the Lord for providing me with the opportunity to produce it.




1. Alma 5:27 - Here we have people capable of having themselves cleansed by the blood of Christ 100 years before that blood was shed for the remission of sins (Heb. 9:22).
2. Alma 11:42 - Mormonism teaches Christ's death looses all man-kind from temporal death.
  a. However, the Bible teaches that His death can loose man from spiritual death - Rom. 5:8- l1; Heb. 9:22; Acts 22:16.
  b. His resurrection proves that all men will one day be raised from the dead.
3. Alma 22:16 - The king was told to bow down before God and repent, call on God's name in faith and believe that ye shall receive, and hope (and salvation) would be his.
  a. cf. - Acts 2:38; Mark 16:16; Rom. l0:9-10 - One must believe, repent, confess his faith and be baptized to have the remiss-ion of his sins and the hope of eternal life.
  b. Book of Mormon contradicts the teachings of Christ which are found in the Bible on this point.
4. Alma 42:23 - Says the atonement brings about the resurrection of the dead.
  a. Gal. 1:4 - The atonement is from sin (this present evil world).
  b. cf. - Jno. 3:l6; Rom.5:8-10.
  c. Jno. 5:24-27 - Believers receive the benefits of the atonement, although its benefits are available to all men.
  d. Jno. 5:28-29 - Yet, both good and evil (all men) will be raised.
  e. The atonement brought about forgiveness of sins -- Not the resurrection of the dead.
5. Moroni 8:20 - Says Christ's atonement reaches to children.
  a. Contradiction: Since atonement is for those in sin, and children are not in sin (having never committed sin - 1 Jno. 3:4), the atonement does not apply to them.
  b. This passage contradicts the Bible.


1. Mosiah 18:10 - Baptism is said to be a witness that one has already entered into a covenant with God.
  a. Bible teaches that baptism brings one into a saved relationship with God - cf. Acts 2:37-38; 22:16; Gal. 3:26-27; Jno. 3:3-5; et al.
  b. 2 Nephi 31:17 contradicts the above passage. Here, baptism is said to be before remission of sins comes. Which is right?
2. Mosiah 21:33 - One must have "authority" in order to baptize others.
  a. Contradicts 1 Cor. 1:14-17 -- The emphasis is never placed on who does the baptizing, but rather on the one being baptized.
  b. v. 34 - Situation: Lost people -- They knew what they needed to do - Had to wait for someone with "authority" so they could be baptized, and since none with this "authority" were then present, they had to stay in a lost condition. This doctrine makes their salvation dependent upon others - cf. Jer. 17:5; et al.
3. Mosiah 26:22 - "Baptism unto repentance" was found in the church which Alma founded (Alma 23:16) and over which he was high priest (Mosiah 26:7).
  a. This was John's baptism (Matt. 3:11).
  b. Only Christ's baptism is proper within His church (Acts 19:3-5).
  c. Therefore, this church which was founded by Alma is different from the church of Christ.
4. Mosiah 27:24 - Alma said he was born of the Spirit (v. 28 - "I am born of God.").
  a. Yet, he was not baptized - John 3:5.
  b. He was in a "half-born" condition.
5. Alma 7:14 - Says the baptism of the new birth (to be born again) is the baptism "unto repentance."
  a. Acts 2:38 - The baptism of the new birth is "unto the remission of sins."
  b. Another contradiction between the Book of Mormon and the Bible.
6. Alma 7:15 - Baptism described as a "witness" before God.
  a. Never described as such in the Bible.
  b. Reminiscent of the doctrine which says baptism is a sign that one is already saved.
7. 3 Nephi 7:25 - Here baptism was a witness and testimony that they had repented and received remission of sins.
  a. Again, the Bible teaches one receives the remission of sins after he is baptized - Mk. l6:16; Acts 2:38; et al.
  b. Obvious contradiction between Book of Mormon and Bible.


1. Alma 20:17 - If Lamoni's father had died in his sin of anger, why couldn't Lamoni simply have been baptized for him (per the baptism for the dead doctrine)?
  a. Instead, Ammon said if this happened he "could not be saved."
  b. Doctrine & Covenants 138:33 - Says there is vicarious baptism for the remission of sins.
  c. Which is correct? Alma 20:17 or D&C 138:33? Contradiction.
2. Alma 34:32-35 - A total repudiation of the "baptism for the dead" doctrine.
  a. v. 32 - Life is the time to prepare to meet God.
  b. v. 33 - After life comes the night of darkness.
  c. v. 34 - No repentance after death.
  d. v. 34 - Same spirit will exist after death that one had before death.
  e. v. 35 - At death, the unrepentant become subjected to the spirit of the devil and are sealed to him as his (the devil's) possession.
  f. v. 35 - The Spirit of the Lord has withdrawn from the wicked and has no place within the wicked.
  g. v. 35 - The devil has all power over you. This is your final state.


1. 3 Nephi 9:20 - It seems strange that the Lamanites did not know they had been baptized with fire and the Holy Ghost.
  a. Acts 2:1-4 - The apostles had no doubt that they had been baptized with the Holy Ghost when it occurred to them (cf. v.15-17).
  b. If the Lamanites received Holy Ghost baptism, it was in contradiction to John 7:39, inasmuch as the chronology of 3 Nephi 9:20 indicates that it had to have occurred before Jesus was glorified and before Acts 2:1-4).
  c. Matt. 3:l0-12 - Baptism of fire is a reference to eternal punishment, not that which accompanies Holy Ghost baptism.
2. 3 Nephi 12:1-2 - Jesus would baptize Christians with fire.
  a. Matt. 3:10-12 - Fire indicates destruction and punishment.
  b. Rev. 20:l4-15 - Fire is reserved for the wicked.
3. 3 Nephi 19:13 - Baptized believers were filled with fire.
  a. This concept is completely foreign to the Bible examples of conversion.
  b. Again, one must realize that fire is symbolic of destruction and punishment as it is used in Matt. 3:l0-12.
4. Mormon 7:10 - If one is baptized with fire it will go well with him in the day of judgment.
  a. The New Testament scriptures say it will go bad for the one who is baptized with fire in the day of judgment - Matt. 3:l0-12; Rev. 20:14-15.
  b. Contradiction.


1. 2 Nephi 28:29 - The Bible is an insufficient guide for man.
  a. 2 Tim. 3:l6-17 - It fully equips a person unto every good work.
  b. 2 Pet. 1:3 - A knowledge of the Bible provides one with all things which pertain to life and godliness.
  c. Jude 3 - The faith (the gospel - Gal. 1:11, 23) was once (once for all - cf. Heb. 9:27-28) delivered to the saints. Therefore, all that is needed.
  d. Jas. l:25 - The gospel recorded in the New Testament is the perfect (complete) law of liberty.
  e. John 16:13 - The Holy Spirit guided the New Testament apostles into all truth. Consequently, it is all we need to guide us in a proper service of God.
2. 2 Nephi 29:6 - The one who says man does not need more than the Bible is a fool.
  a. John 16:13 - Jesus said it.
  b. 2 Tim. 3:l6-l7 - Paul said it.
  c. James 1:25 - James said it.
  d. 2 Pet. 1:3 - Peter said it.
  e. Jude 3 - Jude said it.
  f. Are these fools?.
3. Words of Mormon 11 - The plates of Nephi to be a standard of judgment in the last days.
  a. John 12:48 - Jesus said His words would be the standard of judgment in the last day.
  b. Jesus had the perfect opportunity to tell his audience of the plates of Nephi, but He did not.
  c. Here is an addition to the standard of judgment.


1. Mosiah 1:6 - The records of Nephi are purported to be true.
  a. If this is so, why all the changes and corrections over the years?
  b. At least some of the record was not true, thus necessitating revision and change.
  c. Mosiah 1:6 is simply mistaken in its evaluation of the plates of Nephi.
2. Mormon 8:12 - Moroni implies that the Nephi record (the Book of Mormon) has imperfections in it.
  a. However, we are told one should "not condemn it because of the imperfections which are in it."
  b. cf. 2 Tim. 3:16-l7 - The inspired word of God does not contain imperfections since it came from God Himself.
  c. In History of the Church, Vol. 4, p. 461, Joseph Smith said the Book of Mormon is the most correct book on earth. Yet, numerous changes in grammar, punctuation and doctrine have been made in it since it was originally published in 1830.
3. Mormon 8:17 - If there are faults in the Book of Mormon, they are "of" (from, as a result of) man - not God.
  a. Why would God allow His inspired record to contain imperfections from its very beginning?
  b. This seems to be a very convenient way to excuse the numerous contradictions contained in the Book of Mormon.


Mormons try to support the validity of "latter-day" revelation by asserting that portions of the Bible have been tampered with and/or lost (cf. 1 Nephi 13:26, 28, 40), thus requiring additional revelation to replace that which was lost. In making this assertion, a list of Bible passages is often given of writings which Mormons claim were at one time a part of the Bible, but have been lost. They assume what must be proved when using these various passages. However, using their reasoning and logic, there are several Book of Mormon passages which would likewise indicate that portions of it have been "lost."

1. Alma 33:3 - The writings of Zenos the prophet.
  a. Where are they? Could they be "lost" portions of the Book of Mormon?
  b. A Mormon will not accept this logic when it is found in his book, but tries to use it when attacking the Bible.
2. Helaman 3:13-16 - There were many records kept by the Nephites which are not contained in "this book" (Book of Mormon), but which were handed down from one generation to another.
  a. Mormons do not consider these to be inspired writings which have been lost.
  b. The same explanation can be used with many of the Bible passages in their "missing books" list.
3. Helaman 5:13 - Helaman taught his sons many things which are not written.
  a. This does not mean they are lost.
  b. Why then should the Mormon use such a charge against similar passages which are found in the Bible?.
4. Helaman 14:1 - Samuel prophesied many things which cannot be written.
  a. This does not mean those teachings were lost.
  b. It is inconsistent and presumptuous to take similar Bible statements and charge that those teachings and writings have been "lost."
5. 1 Nephi 13:40 - If portions of the gospel have been corrupted and the Book of Mormon reinstates these "plain and precious things," the Mormon has a responsibility of telling us which portions of the gospel were destroyed, and where in the Book of Mormon are they reinstated as gospel (cf. v. 34).


1. Alma 42:9 - Says all mankind experienced spiritual death due to Adam and Eve's sin.
  a. This is teaching original sin resulting in the total depravity of mankind.
  b. Contradicts Romans 5:12.
2. Mormon 9:12 - "By Adam came the fall of man."
  a. Rom.5:12 - Man "falls" as a result of his own sin - not Adam's sin. Cf. Ezek.l8:4.
  b. Another example of the Book of Mormon teaching original sin.
3. Ether 3:2 - "Because of the fall our natures have become evil continually."
  a. The total depravity of man due to Adam's sin.
  b. This is full-fledged Calvinism.
4. Moroni 8:8 - Children had the "curse of Adam" until Christ's death.
  a. cf. v. 20 - Contradiction between the two passages, inasmuch as v.20 implies that children are sinless.
  b. v. 8 is teaching inherited depravity.
  c. Romans 7:9 - The child is spiritually alive until he sins. - cf. Rom.5:12
5. Moroni 8:12 - Says children were alive in Christ "from the foundation of the world."
  a. Contradicts Moroni 8:8.
  b. Which is right?.
6. Heleman 14:15-16 - Original sin and total hereditary depravity is assigned to the "fall of Adam."


1. Mosiah 18:17 - Teaches the church of Christ started about 147 BC.
  a. Matt.16:18 - Jesus taught, in approximately 32-33 AD, that His church was still in the future.
  b. The Book of Mormon has Christ's church in existence 180 years before the Bible does.
2. Mosiah 18:17-18 - Here is a dilemma: Would these 147 BC "Christians" (who are said to have constituted the "church of Christ") follow the law of Moses or the law of Christ?
  a. Mosiah 18:20-23 - They combined both.
  b. Gal. 5:4 - One who tries to do this is severed from Christ.
3. Mosiah 23:16 - Alma is said to be the founder of the Nephites' church (the church of God or church of Christ of Mosiah 18:17). Mosiah 29:47 teaches the same thing.
  a. Matt.16:18 - Jesus is the founder of His church.
  b. Acts 20:28 - Jesus purchased His church with His blood, thereby founding it.
4. Mosiah 26:7; 29:42 - Alma was the high priest of this church. Also see Alma 4:4.
  a. Heb.3:1; 4:14 - Jesus is high priest over His church.
  b. Therefore, the church in the Book of Mormon and the church in the New Testament are not the same.
  c. The church Christ founded and is high priest over is found in the New Testament -- a counterfeit is found in the Book of Mormon.
5. Mosiah 25:19 - In approximately 120 BC, civil authority was given to Alma by King Mosiah to establish churches throughout the land of Zarahemla.
  a. But, where was the divine authority?.
  b. Christ's church was not established until the shedding of His blood (Acts 20:28) that men might be saved (Acts 2:40-41, 47).
  c. Alma did not have heavenly authority to establish churches.
6. Mosiah 26:8 - "Now king Mosiah had given Alma the authority over the church."
  a. Human, civil authority was controlling this church.
  b. Not of divine authority - cf. Col. 3:l7.
7. Mosiah 29:42 - Alma was given "charge concerning all the affairs of the church."
  a. Eph. l:22-23 - As head of the church, only Christ has charge over all the affairs of the church. (cf. Acts 4:12; Col. 3:17)
  b. Here is a man being given the divine prerogative.
8. Alma 46:13-15 - Believers in Christ were called "Christians" in approximately 73 BC
  a. Acts 11:26 - The disciples were first called "Christians" in Antioch of Syria in approximately 40 AD.
  b. The Book of Mormon would have us believe there were Christians on the earth over 100 years before the Bible says there were.
  c. Which is right? This is an obvious contradiction.
9. Mosiah 5:7 (cf. 5:11 & 1:12) - "Children of Christ' in 124 BC, 150 years before the gospel was preached.
  a. Says they were begotten of God simply because of their faith.
  b. Jno. 3:3-5; l Pet. l:22-23; Gal. 3:26-27 - Takes an obedient faith to be born of God -- Baptized by the direction of the Spirit found in the word of God.


1. Alma 36:10 - After an angel appeared to him, he was without speech and without the use of him limbs for three days and nights. (Cf. Alma 38:8).
  a. Mosiah 27:23 - Here, it is said to have been only two days and nights.
  b. Now, how long was it before Alma could speak and use his limbs?
2. Alma 36:18-19 & 38:8 - Alma prayed and his sins were removed.
  a. cf.-The conversion of Saul:
    1) Acts 9:11 - Was praying when Ananias was sent to him.
    2) Acts 22:16 - Took baptism for his sins to be washed away.
  b. Prayer alone cannot remove sin from the soul of the non-Christian.


Doctrine & Covenants 19:6-12 defines endless or eternal punishment as God's punishment (inasmuch as God's name is "Endless"). With this realization, consider these passages from the Book of Mormon.

1. Mosiah 2:38-39 - A "never-ending torment" awaits the one who rejects God's commands.
  -Contradicts D&C 19:6-12.
2. Mosiah 3:25 - "Endless torment."
  a. v. 25 - One cannot return from this torment - it is endless.
  b. v. 27 - This torment is "unquenchable" and lasts "forever and ever."
3. Mosiah 16:4, 9, 11 - "Endless" is defined here.
  a. v. 9 - An "endless" light is here defined as one which "can never be darkened," and an "endless" life as one in which there can be no more death.
  b. v. 11 - "Endless" life and damnation are used in the same sentence, therefore, endless damnation lasts just as long as endless life does.
  c. cf. - Matt. 25:46 for this same kind of application.
  d. The definition of "endless" given here is totally different from the one given in D&C 19:6- 12. Which can be trusted as being right?
4. Alma 3:26 & Helaman 12:26 - Eternal and Everlasting qualify and define happiness and misery, life and damnation.
  -Again, compare Matt. 25:46.
5. Alma 42:16 - There is a punishment which is as eternal as the life of the soul.
  a. This punishment is "affixed opposite to the plan of happiness."
  b. The plan of happiness is also as eternal as the life of the soul.
  c. So, undeniably, the punishment of the soul will be forever and ever, just as the souls of the righteous will be saved forever and ever.
6. Mormon 8:38 - Endless misery is that "which never dies."
  a. It is here set opposite of endless happiness.
  b. Endless means "having no end," even though D&C 19:6 says "it is not written that there shall be no end to this torment, but it is written endless torment."


1. 3 Nephi 20:29-31, 33 - The gathering of Israel to the land of Jerusalem.
  a. Contradicts Matt. 23:37-38; Matt. 24; Luke 19:41-44; et al.
  b. v. 30-31 - Teaches the national conversion of Israel.
  c. The national conversion of all Israel is never taught by Christ. For a Jew to be saved, it will be as he, of his own individual conviction, obeys the gospel of Christ - cf. Rom. 11:25-26.
2. 3 Nephi 29:1 - When the Book of Mormon would come forth unto the Gentiles, God would have already started gathering the children of Israel to the lands of their inheritance.
  a. This would mean that in 1830 (when the Book of Mormon came forth unto the Gentiles), God had already begun to gather Israel to the lands of their inheritance.
  b. There is no historical evidence to support this claim whatsoever.
  c. This is a false prophecy.
3. Ether 13:3-6 - New Jerusalem to be built in America.
  a. cf. 3 Nephi 20;22; D&C 45:66; Moses 7:62 - New Jerusalem is synonymous with Zion.
  b. D&C 84:1-5 - New Jerusalem was to be built in Independence, Missouri, beginning with the temple "in this generation"  (1832), or as v. 5 says, before this generation shall all pass away.
  c. That generation has passed away, and New Jerusalem still has not been built in Independence, Missouri. This prophecy has failed.
  d. Is it not strange indeed that God planned New Jerusalem, announced it in Ether l3:3-6, prophesied it within the life time of the generation living in 1832 (D&C 84:1-5), then failed to establish it?.
  e. These are false prophecies announced by false prophets.


1. 2 Nephi 31:21 - The Father, Son and Holy Ghost are "one God."
  a. L.D.S. doctrine now rejects this principle of three persons in the Godhead, each possessing all the attributes of deity.
  b. The faithful Mormon today must reject this passage from the Book of Mormon to remain consistent with current L.D.S. theology.
2. Mosiah 15:1-4 - Christ is said to be the Father and the Son.
  a. Jesus is not the Father - Matt. 3:l6-l7; Mk.16:19; Jno. l2:49-50; Jno. l7:1-4; Acts 2:33; et al.
  b. This passage totally contradicts the Bible on this point.
3. Alma 11:26-31 - Amulek affirms, on the basis of an angel's visit, that there is only one God.
  a. Contradicts what latter-day prophets have said.
  b. Journal of Discourses, Vol. 2, p. 345 - Apostle Orson Pratt said there are many Gods inhabiting the universe.
  c. Journal of Discourses, Vol. 7, p. 333 - President Brigham Young implied there are many Gods.
  d. Which prophet is right? cf. Isa. 43:l0.
4. Alma 11:38-39 - Amulek says the Son of God is also the Eternal Father.
  a. John 5:18 - Jesus called God His Father, thereby making Himself equal with God. But Jesus is not the Father.
  b. Cf. Matt. 3:16-l7; Jno. 12:49-50; Jno. 17:1-4; Mk. 16:19; Acts 2:33; et al.
5. Alma 11:44; 3 Nephi 11:27, 36; Mormon 7:7 - All these passages teach three persons in the One God.
  a. cf. D&C 20:28 - Teaches the same thing.
  b. Not a part of Mormon theology today.
6. Alma 18:26-28 - Ammon identifies God as the "Great Spirit."
  a. Alma 22:9-10 - Same thing is taught.
  b. Current L.D.S. doctrine - God is flesh and bones.
  c. Book of Mormon denies current L.D.S. doctrine on the substance of God.
7. Alma 34:14 - The Son of God is said to be "infinite and eternal."
  a. Yet, according to current L.D.S. doctrine, the Son of God had a beginning as our "Elder Brother."
  b. These two thoughts conflict -- They cannot both be right. Either the Son of God is infinite and eternal, or He is a finite being because He had a beginning.
8. Mormon 9:9-10 - God is unchangeable.
  a. Journal of Discourses, Vol. 1, p. 123, Apostle Orson Hyde said that God "rose step by step in the scale of progress, in the school of advancement;" and that He has "moved for-ward and overcome, until He has arrived at the point where He now is." Sounds like a changeable God is being taught here.
  b. Journal of Discourses, Vol. 6, p. 120, the fourth President of the L.D.S. Church, Wilford Woodruff said that "God him-self is increasing and progressing in knowledge, power, and dominion, and will do so, worlds without end." Again, a changeable God is being taught by "latter-day" prophets.
  c. Book of Mormon contradicts (and/or is contradicted by) Mormon prophets.
  d. Moroni 8:18 - God is "unchangeable from all eternity to all eternity."
9. Ether 3:14 - Jesus says He is the Father and the Son.
  a. Teaches the Father and the Son are one personage.
  b. Cf. Matt. 3:16-17; Jno. 8:16; 17:1-4; 2 John 3; et al.


1. Ether 1:34-37 - God did not confound the language of Jared, his family and friends.
  a. We are told this was as a resu1t of the brother of Jared crying unto the Lord for compassion.
  b. Gen. 11:9 - At Babel Jehovah confounded "the language of all the earth. ..."
  c. Which is correct? Undeniable contradiction.


1. 3 Nephi 10:18-19 - Told that Jesus appeared to the Nephites and Lamanites in America "soon after" His ascension (cf. 3 Nephi 11:12). This presents some problems:
  a. Acts 1:11 - Angels deceived the apostles. Had the perfect opportunity to teach them about their brethren in America, instead, by their silence they deceive the apostles into thinking that the next time Jesus would appear it would be upon His second return at the end of time. (cf. 1 Thess.4:16; Rev. l:7).
  b. Acts 2:32-36 - Peter and the other apostles did not preach the whole truth about what happened following Christ's resurrection. They taught that He ascended and was exalted by God at God's right hand. But, according to the Book of Mormon, Jesus went to heaven, came back to earth for a short time, then went back to heaven. If this is true, the New Testament apostles did not preach the "whole counsel of God" (Acts 20:27) on the day of Pentecost.
  c. So, 3 Nephi 10:18-19; 11:8, 12 cause the angels to deceive men (Acts 1:11) and cause the apostles to deceive men (Acts 2:32-36). Who can believe such a thing?.



1. Alma 7:10 - Son of God to be born at Jerusalem.
  a. Micah 5:2 - Micah prophesied of Bethlehem as being the birth-place of the Messiah.
  b. Matt.2:l - Matthew tells us that Bethlehem was where Jesus was born.
  c. Mormons will try to define "at" in this verse to mean "near." Since Bethlehem was near Jerusalem, they say the verse is not an error.
  d. cf. Alma 8:1 - Alma's house was "at" Zarahemla. Nothing in the context to suggest to us that "at" should mean "near."
  e. This is a weak argument to try to rationalize an obvious mistake in the Book of Mormon. If their definition of "at" is correct,

I could say my house is "at" Ogden, Utah, when it is really in Layton, Utah (10 miles south of Ogden), but since Layton is "near" Ogden, I would not be wrong. How absurd. Using this definition, nobody could know for certain where anybody really is.

2. Alma 7:10 - Mary would "conceive by the power of the Holy Ghost."
  a. This is consist with the New Testament - cf. Matt. l:20.
  b. However, Brigham Young, the second President of the L.D.S. Church, said, "Now remember from this time forth, and for ever, that Jesus Christ was not begotten by the Holy Ghost," Journal of Discourses, Vol. 1, p. 51.
  c. Joseph Fielding Smith, who later became the tenth President of the Mormon Church said, "They tell us the Book of Mormon states that Jesus was begotten of the Holy Ghost. I challenge that statement. The Book of Mormon teaches no such thing. Neither does the Bible," Doctrines of Salvation, Vol. 1, p. 19.
  d. Clearly, the Book of Mormon does teach that the Son of God was begotten by the Holy Ghost, just as the Bible also states.
  e. Latter-day prophets contradict the Bible and the Book of Mormon on this point.


1. Helaman 14:27 - An angel announces to the prophet Samuel that at Jesus' death, the whole earth would experience three days of darkness.
  a. 3 Nephi 8:3, 20-23; 10:9 - According to the Book of Mormon this prediction came true.
  b. Matt. 27:45 - There were three hours of darkness just prior to Jesus' death.
  c. The Bible and the Book of Mormon cannot both be right on this point.
  d. If it was dark for three days on the "face of the whole earth," how could the sun have risen on the third day after His death (when it was supposed to be dark.) as Mark 16:2 teaches?.
  e. Here is another inconsistency and contradiction found in the Book of Mormon, as well as a false prophecy.


One should be aware of the fact that according to the Book of Mormon, Lehi and his descendants (the Nephites, which journeyed from Jerusalem to the new world, America in approximately 600 BC) were descendants of Joseph - 1 Nephi 5:14. With this understanding, consider these passages about them keeping the law of Moses.

1. 1 Nephi 5:9 - Lehi and his family offered "sacrifice and burnt offerings unto the Lord.. ."
  a. Yet, they were not Levites (sons of Aaron) - Ex. 28:l; 29:9; Num.3:2-3, 10; 18:1, 7; Deut. 18:1-5.
  b. cf. l Sam.13:9-13 - When Saul, who was not a Levite (was from the tribe of Benjamin), offered sacrifices, he sinned against God. (cf. Jeroboam - 1 Kgs. 12:31; 13:33-34; 2 Chron. 13:9-11; Uzziah - 2 Chron. 26:16-20)
  c. 1 Nephi 5:20-21 - They had violated the commandments they were extolling, and all the while thinking they were pleasing to God.
2. 2 Nephi 5:10 - The Nephites observed the commandments of the Lord "according to the law of Moses."
  a. That simply is not true.
  b. The law of Moses commanded only the sons of Aaron could legitimately offer the sacrifices (see scriptures under number 1a).
  c. There were no lawful priests among them.
  d. Consider that they also could not keep the set feasts in Jerusalem according to the law of Moses (Ex. 23:17; 34:23; Deut. 16:16; 12:5-14; l Kgs. 8:27-29).
  e. The Nephites were unable to keep the law of Moses properly.
3. 2 Nephi 5:16 - Nephi builds a temple.
  a. God gave Solomon authority to build His temple in Jerusalem (1 Chron. 28:6), but there is no authority for more than this one in Jerusalem (cf. Deut. 12:5-l4).
  b. There were no Levites and priests to serve in Nephi's temple as the law of Moses commanded.
4. 2 Nephi 5:26 - Nephi consecrates his two younger brothers, Jacob and Joseph, to be priests over the land of the Nephites.
  a. They were descendants of Joseph, not Levi.
  b. No authority from God for this at all.
  c. Obvious violation of the law of Moses.
5. Jarom 1:5 - The Nephites observed the law of Moses.
  a. As we have seen from the previous Bible references pertaining the sacrifices and feasts of the law of Moses, they could not have been observing the law of Moses properly.
  b. Contradiction with the Bible.
6. Mosiah 2:3 - The people took the firstlings of their flocks to offer sacrifices and burnt offerings "according to the law of Moses."
  a. There were no Levitical priests there as the law of Moses commanded for offering the sacrifices (cf. Ex.28:l, Num.3:2-3, 10).
  b. They were deceived. Book of Mormon is wrong on this point.
-cf. Mosiah 2:4
7. Alma 25:15 - The Lamanites (who were also descendants of Lehi) kept the law of Moses.
  a. But, they could not keep it properly.
  b. They did not have the proper priesthood (Levitical), nor were they in the proper place (temple in Jerusalem (Deut. 12:5-14; 1 Kgs. 8:27-29).
8. Alma 30:3 - The people were "strict in observing the ordinances of God, according to the law of Moses; for they were taught to keep the law of Moses...."
  a. They could not keep the law of Moses in a "strict" manner without the Levitical priesthood, without God's appointed place (Jerusalem), and without going to Jerusalem three times a year to keep the set feasts.
  b. They were being taught falsely, by being told they could keep the law of Moses without these vital elements.
9. Helaman 13:1; 15:5 - The Lamanites were strictly observing the law of Moses, walking circumspectly before God.
  a. Again, an obvious falsehood is here stated as truth.
  b. It was impossible for them to strictly keep the law of Moses without the Levitical priesthood, the appointed place (Jerusalem), etc.
10. 3 Nephi 1:24 - Some were saying it was no longer expedient to observe the law of Moses.
  a. According to what we have already seen, they had not been keeping the law of Moses correctly for the past 600 years.
  b. Once more, the same contradiction and error is made.



1. Mormon 9:20 - Says miracles ceased because of unbelief.
  a. Miracles were performed to cause belief - Jno.20:30-31; Mark 16:20; Acts 8:5-6; et al.
  b. According to this "unbelief logic," God should have continued performing miracles so this unbelief could be turned into belief.
  c. l Cor.13:8-10 - Miracles ceased when the completed revelation was available to man (which causes belief - Rom. 10:17).
2. Moroni 7:29 - Miracles have not ceased.
  a. Contradicts 1 Cor.13:8-10.
  b. When the purpose of miracles was accomplished (confirm the revealed word - Mk. 16:20; Heb. 2:3-4), they ceased.
  c. So, by the end of the first century, the New Testament teaches miracles ended, but Moroni 7:29 has them still existing in the fifth century.
3. Moroni 7:37-38 - If miracles have ceased, it is because of unbelief.
  a. Same line of reasoning we found in Mormon 9:20 (#1 above). Same scriptures from the New Testament will answer this, too.
  b. An inconsistency with the Bible.
4. Moroni 10:19 - Spiritual gifts will never be done away as long as the earth exists.
  a. 1 Cor. 13:8 - Will cease, will be done away.
  b. 1 Cor. l3:l0 - When that which is "perfect" (neuter gender in the Greek language, refers to a thing, an "it") is come, the spiritual gifts would cease.
  c. The "perfect" (complete) revelation is under consideration here. cf. Jas. l:3-4 for a definition of "perfect." Also Jas. l:25.
  d. Another contradiction.
5. Moroni 10:24 - Spiritual gifts would cease only if there is unbelief among God's people.
  a. This denies the purpose of the miraculous gifts of the Spirit.
  b. Refer to #1 above for a complete refutation.


1. Mosiah 1:3 - The mysteries of God only known through the plates of brass (cf. 1 Nephi 5:10-13 - These plates of brass contained the five books of Moses and the writings of certain of the prophets).
  a. Rom. l6:25-26 - Paul said the mystery (God's plan to save mankind in Jesus Christ) was not manifested until the first century in the gospel.
  b. Eph. 3:3-5 - Paul taught that the mystery of Christ had not been made known to the sons of men in earlier times, but that now (in the first century) it has been revealed to His apostles and prophets in the Spirit (by revelation).
  c. The Book of Mormon teaches the mystery of Christ could be known at least 160 years before the Bible teaches it could be known.
2. Mosiah 2:9 - The mysteries of God could be unfolded to their view.
  a. Again, Rom. l6:25-26 and Eph. 3:3-5 say this could not happen until Christ's work of redemption here on earth was complete.
  b. Contradiction between the Book of Mormon and the Bible.
3. Alma 12:30, 32 - Says God made known to man the plan of redemption before the gospel age.
  a. Contradicts Eph. 3:3-12, which teaches that the plan of redemption was fully revealed in the first century by the apostles and prophets of Jesus Christ.


1. 3 Nephi 7:21 - These "converts" were visited by "the power and Spirit of God."
  a. This was about 31-32 AD, in the new world (America).
  b. At about this same time in the old world, John 7:39 tells us that the Spirit was not yet given, because Jesus was not yet glorified.
  c. Obvious contradiction.


1. 3 Nephi 15:21-22 - The Nephites are the "other sheep" which Jesus spoke of in John 10:16.
  a. Mormonism teaches that these "other sheep" (Nephites) would become "one fold" with the Jewish converts.
  b. The Gentiles are completely left out of this "sheep and fold" illustration. (To Mormons, the "other sheep" are not Gentiles).
  c. If the Gentiles cannot be sheep in the fold of the Good Shepherd (even though they can be saved in Christ - Gal. 3:27-28), of what "fold" are they?.
  d. Alma 5:39 - There are only two possibilities according to this verse: The fold of Christ or the fold of the devil.
  e. v. 21-22 - Since the "one fold" is defined here as exclusively Jews, Gentiles (all of them) must be in the fold of the devil.
  f. Such is the logical extension of this passage. Completely contradicts the Bible, which teaches Jews and Gentiles (who are converted to Christ) are all equally sheep in the Shepherd's fold.


1. Jacob 2:24 - The Lord says the practice of David and Solomon of having many wives was "abominable" before Him.
  a. cf. Doctrine and Covenants 132:38-39 - God now says David did not sin in having many wives, but that in fact his many wives were given to him by God Himself.
  b. Now then, in which verse did God not know what He was talking about?. Did He just forget, or was His prior explanation in Jacob 2:24 a deliberate deception?
  c. There is another alternative. These contradictions show that at least one of these books (and maybe both of them) is the product of man, not God.
  d. Consider what Paul said about changing the gospel in Gal. l:6-9.
2. Mosiah 11:2 - King Noah did not keep the commandment of God when he had many wives and concubines.
  a. If Noah disobeyed God when he had many wives, why didn't the early L.D.S. leaders when they had many wives?.
  b. The early Mormons were not even consistent with the book they claimed to hold in high regard.
3. Ether 10:5 - Polygamy is condemned in the sight of the Lord.
  a. When one changes the gospel, he is to be accursed.
  b. D&C 132:38-39 changes the teaching of polygamy which is found in what Mormons believe to be a companion volume to the New Testament.
  c. Who is to be accursed? God (for changing the gospel), or man (specifically, Joseph Smith and other L.D.S. prophets), for tampering with the word of God?


1. Mosiah 16:3 - Adam and Eve are our "first parents."
  a. If this is so, the "pre-earth life" doctrine which says God is our first parent (Father of our spirits in the spirit world) is destroyed.
  b. Which is correct? God, or Adam and Eve?


1. Mosiah 18:18 - In this "church of Christ," there was one priest to every 50 people.
  a. cf. l Pet. 2:5,9; Rev. 1:5-6; 5:9-10 - Every Christian, loosed from his sins by the blood of Jesus, is a priest.
  b. Another evidence that this church in the Book of Mormon was not the church of Christ we find in the New Testament.
2. Mosiah 18:24, 26 - These priests (within this church), who were to be teachers of the word, were not to be supported by the people for their work.
  a. The priests of the law of Moses were supported by the people - cf. Lev. 7:28-36; Num. l8:8- 32; 1 Cor. 9:l3.
  b. Jesus taught that the labor is worthy of his hire - Matt.10:10; Lk.10:6.
  c. Paul makes an extensive list of reasons why the one who pro-claims the gospel has the right to be supported for that work - l Cor. 9:3-14.
  d. The apostle Paul took "wages" from churches on several occasions - 2 Cor. 11:8; Phil. 4:l5- l6.
  e. The Book of Mormon teaches false doctrine here, as does the Mormon Church.
  f. Only when the one preaching does that work from the sole motive of making money or "living off the brethren" does sin occur.
3. Alma 13:1, 3, 6-7 - God chose priests according to their "exceeding faith and good works."
  a. According to Ex. 28:l; 29:9; Num. 3:l-4; 25:13, God chose priests according to their family lineage (had to be a descendant of Aaron, who was a descendant of Levi).
  b. If Alma 13:3 is true, and priests were chosen by God "on account of their exceeding faith and good works," how does one explain the existence of evil priests?
    1) Nadab and Abihu - Lev. l0:l-2.
    2) The sons of Eli - l Sam. 2:12-17, 22.
  c. While ever priest should have these qualities, these were not the determining factors in selecting the priesthood.
4. Alma 13:14 - Melchizedek called a "high" priest.
  a. He is never described as such in the Bible - cf. Gen. 14:18.
  b. This is an addition to the Bible - Prov.30:6; Rev. 22:18; et al.
5. Alma 13:17-18 - Melchizedek said to have preached repentance to his people, and because they repented, he was called the prince of peace.
  a. This record is not in the Bible. ("Salem" means "peace.")
  b. Another addition to the word of God (see passages in 4b above).
6. Alma 30:20 - Ammon was a "high priest."
  a. He was not a descendant of Aaron.
  b. Violation of the law of Moses.
7. Alma 46:6 - Helaman and his brothers were high priests "over the church."
  a. Heb. 3:l; 4:14 - Jesus Christ is the only high priest over His church.
  b. What is more, His church was not even in existence in 73 BC, which is when these things supposedly took place (Matt. 16:18).
  c. So then, they must have been high priests over a different church.


1. Alma 17:3 - The sons of Mosiah had the spirit of prophecy and the spirit of revelation.
  a. The verse states that as a result of having given themselves to prayer and fasting, they had the spirit of prophecy and the spirit of revelation - cf. "Therefore...."
  b. This verse seems to be teaching that if one will prayer and fast long enough he will become a prophet.
  c. Deut.l8:l5-19 - God raised up the prophets -- Did not have anything to do with them seeking to be one. (cf. Jer. l:9-10; Amos 7:14-15)
  d. The gift of prophecy was not sought after, it was a gift from God.


1. 1 Nephi 22:15 - Malachi 4:1 is quoted by Nephi.
  a. Malachi did not prophesy until around 400 BC.
  b. But Nephi quotes Malachi ("For behold, saith the prophet") in 588-570 BC, over 150 years before Malachi prophesied.
  c. Lends evidence to the view that Joseph Smith wrote the Book of Mormon on his own, without divine guidance.
2. 1 Nephi 22:20 - Quote of Acts 3:22-23.
  a. The writer, speaking in 588-570 BC, should have quoted Deut.l8:15, 18-19, not a passage which was written over 600 years later.
  b. More evidence for the purely human authorship of the Book of Mormon.
3. 3 Nephi 9:18 - Jesus tells the Nephites and Lamanites that He is the "Alpha" and the "Omega."
  a. These are Greek words which define the first and last letters in the Greek alphabet.
  b. These words would have no meaning to the Nephites and Lamanites (the descendants of Jews who left Jerusalem in 600 BC, long before the Greek language became a universal language).
  c. Either Jesus did not realize they did not know these words, deliberately used them to confuse His listeners, or here is more evidence of a human mistake made by the man who wrote the Book of Mormon.
4. 3 Nephi 20:23-26 - Jesus quotes Acts 3:22-26.
  a. Chronological impossibility. This passage had not been spoken or written yet.
  b. Surely Jesus would not have made such a mistake. But a man writing this book on his own could.
5. 3 Nephi 26:2 - "These scriptures" refers to Malachi 3 & 4 (which have been copied in 3 Nephi 24 & 25).
  a. Jesus tells them that although they did not have "these scriptures," the Father wanted future generations to have them.
  b. Why not give these people all the Hebrew scriptures from 600 BC to the close of the Old Testament (in that they did not have them), and not just a small part of them?.


1. 1 Nephi 1:2 - The Book of Mormon is said to have been originally written in "the language of the Egyptians."
  a. Does it not seem strange that Jews would use a foreign language to write a national history?.
  b. Two reasons given within the Book of Mormon itself:
    1) Mosiah 1:4 - Lehi had been taught in the language of the Egyptians and therefore he could read the engravings and teach them to his children.
      a) Surely, though he may have known Egyptian, it was still a second language to him. He also knew Hebrew, which was he native tongue.
      b) At best, Lehi is still using a second language which was foreign to his up-bringing.
    2) Mormon 9:33 - The plates were not large enough to contain Hebrew engravings.
      a) There is no indication that the number of available plates were restricted in any way.
      b) There really is no way of ascertaining the accuracy of this statement made by Moroni.
2. Mormon 9:32-33 - Book of Mormon written in reformed Egyptian.
  a. v. 33 - Admits imperfections within this record written in reformed Egyptian.
  b. v. 33 - The use of Hebrew would have eliminated these imperfections.
  c. So, in reality, they created the imperfections (are at least allowed their existence) by not using the Hebrew language (which was their native tongue).
  d. v. 34 - The Lord knew about these imperfections.
  e. Why would God allow such a thing to occur within an inspired record?.


1. Alma 41:8 - The decrees of God are unalterable.
  a. Yet, there have been various changes in the Book of Mormon since its first edition (1830) which knowledgeable Mormons readily admit.
  b. Also, various revelations have made complete reversals:
    1) Polygamy - (cf. Jacob 2:24 and D&C 132:38-39).
    2) Baptism for the dead - (cf. Alma 34:32-35 and D&C 138:33).
  c. This verse is ignored by Mormons when trying to explain these and other changes (and who can blame them?).
2. Helaman 5:18 - Nephi and Lehi were given what they should speak.
  a. This certainly sounds like verbal inspiration to me. If not, why not?
  b. Yet, verbal inspiration is denied for the Book of Mormon and the Bible.
  c. cf. l Cor. 2:l0-l3; 2 Pet. 1:20-2l; 2 Sam. 23:2; Jer. l:9; Matt. 10:19-20. All of these passages teach verbal inspiration.
3. Helaman 7:29 - Nephi received and transmitted inerrant revelation.
  a. Helaman 8:3 - He spoke nothing "which was contrary to the commandments of God."
  b. 2 Tim. 3:l6-l7; l Cor. 14:37 - Same is true of New Testament.
  c. Yet, Mormons today deny the inerrancy of scripture (Book of Mormon and Bible.).


1. Alma 16:13 - The Nephites built synagogues after the manner of the Jews. cf. Alma 21:4-5, 20.
  a. How would these people have known about synagogues?
  b. Lehi left Jerusalem before the Babylonian exile.
  c. Synagogues did not appear until the Jews were in Babylonian exile.
  d. Contradiction.
2. Moroni 7:1 - Mormon taught Christians in the synagogue they had built as a place of worship.
  a. Synagogues were strictly a Jewish phenomenon (place where they came to read the law of Moses, etc.).
  b. Synagogues were never built and maintained by Christians.
  c. Another contradiction of the Bible and ancient history.



1. 1 Nephi 3:7 & 1 Nephi 9:6 - When God gives a command to men, He prepares a way for them to accomplish (obey) it.
  a. cf. Doctrine and Covenants 124:49 - Evil men may hinder God's people from doing the work of the Lord (obeying His commandments). Here, a way may not be prepared for the accomplishing of God's work.
  b. Contradiction.
  c. This verse (D&C 124:49) allows a "way of escape" to explain why certain prophecies did not come about (Cf. - The temple prophecy in D&C 84:1-5; etc.).
  d. Nonetheless, either God does or He does not do what is said in 1 Nephi 3:7 & 9:6, and either way, one of these verses is wrong.





The original edition of the Book of Mormon was published in 1830. In subsequent editions there have been numerous changes made in the text (see The Changing World of Mormonism and Mormonism - Shadow or Reality? by Jerald and Sandra Tanner, in which they list many of the 3,913 changes which have been made in the Book of Mormon since its first edition). Most of these changes have been grammatical and punctuation changes which do not sub-stantially change the text. However, not all of the changes are of this type.

There have been at least four major doctrinal changes made in the Book of Mormon since its first edition in 1830. These four changes deal with the Godhead, and make significant changes from what was originally taught in the 1830 edition. (For a further study of these changes, see The Changing World Of Mormonism, Tanners, p. 183).

After noting these four changes in Godhead doctrine, we will list several other interesting changes which have been made in the original text of the Book of Mormon.


1. 1 Nephi 13:40 - In 1830 this verse read:

"These last records.. .shall make known the plain and precious things which have been taken away from them; and shall make known to all kindreds, tongues, and people, that the Lamb of God is the Eternal Father and Saviour of the world...." (Book of Mormon, 1830 ed., p. 32).

In the second edition (and all subsequent editions), this verse has been changed to read:

"These last records. . . shall make know the plain and precious things which have been taken away from them; and shall make known to all kindreds, tongues, and people, that the Lamb of God is the Son of the Eternal Father, and the Savior of the world. .

So, in 1830 the reader of the Book of Mormon was told that the Lamb of God is the Eternal Father, and in the next edition told He is the Son of the Eternal Father. This is a very significant change, from first of all identifying the Lamb of God as the Father, then later as His Son.

2. 1 Nephi 11:18 - In 1830 this verse read:

"And he said unto me, Behold, the virgin which thou seest, is the mother of God, after the manner of the flesh." (Book of Mormon, 1830 ed., p. 25)

The change reads like this:

"And he said unto me: Behold, the virgin whom thou seest is the mother of the Son of God, after the manner of the flesh."

So, the question is raised, which was she? The mother of God, or the mother of the Son of God? And what is more, was Jesus God, or the Son of God?

3. 1 Nephi 11:21 - In 1830 this verse read:

"And the angel said unto me, behold the Lamb of God, yea, even the Eternal Father." (Book of Mormon, 1830 ed., p. 25)

Now this verse reads:

"And the angel said unto me: Behold the Lamb of God, yea, even the Son of the Eternal Father."

So again, is the Lamb the Eternal Father, or His Son?

4. 1 Nephi 11:32 - In 1830 this verse read:

"…And I looked and beheld the Lamb of God, that he was taken by the people; yea, the Everlasting God, was judged of the world; and I saw and bear record." (Book of Mormon, 1830 ed., p. 26)

The changed version reads:

"…And I looked and beheld the Lamb of God, that he was taken by the people; yea, the Son of the everlasting God was judged of the world; and I saw and bear record."

First the Lamb is the Everlasting God, then later the Lamb is His Son.

As is suggested by the Tanners in their book, The Changing World of Mormonism, these changes seem to be leading to Joseph Smith Jr.'s declaration that the Father and the Son are two separate gods.


1. 2 Nephi 12:9 - In the 1830 edition this verse read:

"and the mean man boweth down, and the great man humbleth himself not: therefore forgive him not." (Book of Mor-mon, 1830 ed., p. 87)

In later editions it was changed to read:

"And the mean man boweth not down, and the great man humbleth himself not, therefore, forgive him not."

A complete reversal of its previous meaning is made by the addition of the negative "not."

2. Alma 5:48 - In 1830 this verse read as follows:

"…and I say unto you, that I know that Jesus Christ shall come; yea, the Son of the only begotten of the Father, full of grace, and mercy, and truth." (Book of Mormon, 1830 ed., p. 236)

Later editions have deleted "of" in this passage:

"…and I say unto you, that I know that Jesus Christ shall come, yea, the Son, the Only Begotten of the Father, full of grace, and mercy, and truth."

This is a very interesting change. Initially, this verse said that Jesus was the Son of the Only Begotten of God.  Indeed a very strange teaching, which was changed to conform with the Bible and with the other changes on the Godhead we have already noted in the Book of Mormon.

3. Alma 13:20 - In 1830 this verse read:

"Behold, the Scriptures are before you; if ye will arrest them, it shall be to your own destruction." (Book of Mormon, 1830 ed., p. 260)

This word was later changed to "wrest:"

"Behold, the scriptures are before you; if ye will wrest them it shall be to your own destruction."

"Arrest" means "to seize by authority of the law" (Webster's), while "wrest" means to "pull or force away violently with a twisting motion, to take by force; usurp" (Ibid.). In this passage, "arrest" is nonsensical, thus the change.

4. Alma 41:1 - Originally read:

"…for behold, some have arrested the scriptures, and have gone far astray, because of this thing." (Book of Mormon, 1830 ed., p. 336)

It was changed to read:
"...for behold, some have wrested the scriptures, and have gone far astray because of this thing."

The same basic change found in #3 above.

5. Mosiah 21:28 - In 1830 this verse read:

"And now Limhi was again filled with joy, on learn-ing from the mouth of Ammon that king Benjamin had a gift from God,…" (Book of Mormon, 1830 ed., p. 200)

This was changed to read:
"And now Limhi was again filled with joy on learning from the mouth of Ammon that king Mosiah had a gift from God,…."

According to the chronology of the Book of Mormon, king Benjamin had been dead for some time when Amnion told Limhi about the king's gift (cf. Mosiah 6:3-6; 7:1). So, to harmonize this verse with the book's internal chronology, this change was made.

6. Ether 4:1 - In 1830 this verse read:

"And the Lord commanded the brother of Jared to go down out of the mount from the presence of the Lord, and write the things which he had seen: and they were forbidden to come unto the children of men, until after that he should be lifted up upon the cross: and for this cause did king Benjamin keep them...." (Book of Mormon, 1830 ed., pp. 545-546)

In later editions this change was made:

"...and for this cause did king Mosiah keep them,…."


- In 1830 this testimony stated:

"Be it known unto all nations, kindreds, tongues, and people, unto whom this work shall come, that Joseph Smith, Jr. the Author and Proprietor of this work (Book of Mormon, 1830 ed., introductory pages).

This testimony was later changed to read:

"...The Joseph Smith, Jun., the translator of this work...."

It should be obvious why this change was made. The first edition has the eight witnesses admitting Joseph Smith Jr. authored and is the owner of this volume.  The change makes him merely the translator and not the originator of the text.