As for pinging you, I'll do as I please whether you cry to the moderator or not, whiner.
Like I said, what we write says more about us than it does the other side. I didn't ping the mod.
Interestingly, Joseph Smith's rendering of his Inspired Version of the Bible bring the KJV in line with earlier texts of the Bible. (It is the same thing that modern scholars and theologians have attempted to do with the NIV.) Joseph Smith just did it 130 years sooner and by revelation, not by referreing to the ancient texts that are available today to modern scholars.
Here are a few examples (among many) of Jospeh Smith's inspired rendition of the sciptures bringing them in line with the earliest known manuscripts.
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Textual Criticism of the Book of Mormon:
More Evidence of Authenticity
Detailed analysis of the Book of Mormon is often needed to really appreciate the meaning and depth of the text. Tools of "textual criticism" that have been applied to gain insight into the Bible also yield similar insights into the Book of Mormon. Work by Robert F. Smith in this area is reported in Chapter 20 of Reexploring the Book of Mormon (ed. John Welch, Deseret Book Comp., Salt Lake City, UT, 1992, pp. 77-79). The following excerpt (pp. 77-78) reveals several subtle evidences of authenticity, beginning with a discussion of variants in Isaiah passages:
At 2 Nephi 20:29, for example, Joseph dictated Ramath instead of the usual "Ramah" of the parallel King James Isaiah 10:29. Indeed, there is no "t" in the Hebrew text, the Greek Septuagint, or even in the Syropalestinian Aramaic version. The "t" appears, however, in the later Jewish Aramaic translation known as Targum Pseudo-Jonathan, as well as in the Christian Syriac Peshitta version. The words there are Ramata and Rameta, respectively (as is also evident in the Old Syriac Rametha for New Testament Arimathea in Matthew 27:57). Neither source was available to Joseph.
Another difference from the KJV came when Joseph was dictating from Isaiah 48:11 in 1 Nephi 20:11. Among other things, Joseph added an "it" that does not appear in the Greek or Hebrew texts. However, the "it" is in one Syriac manuscript, in one Jewish Aramaic Targum manuscript, and in a scribal correction to the large Isaiah Scroll from Qumran Cave One (the latter being the earliest Hebrew text of Isaiah).
King James "Ariel," a poetic term for Jerusalem, is not to be found in the 2 Nephi 27:3 quotation of Isaiah 29:7. However, it is also absent from the Jewish Aramaic Targum - which replaces it with "the City." The Book of Mormon reads Zion instead. This fits well, however, since "Mount Zion" appears at the end of the verse (Isaiah 29:8), and "Zion" and "Mount Zion" parallel each other here.
As noted long ago by the late Professor Sidney B. Sperry, the Jewish Targum and Greek Septuagint texts of Isaiah 2:16 confirm the authenticity of the reading "and upon all the ships of the sea" in 2 Nephi 12:16, even though the line is lacking in the Hebrew and King James texts. fn