See here.

The Church is making the complete list of textual changes available. Very savvy.

I’ll miss the old-fashioned spelling of “lunatick” and “havock.”

Changes of any arguable doctrinal significance include

Alma 12:31—”becoming as Gods” to “becoming as gods” (lowercased gods)

The reference is to man in our post-Edenic state, not in our exalted state, so its a good change.

D&C 134:6—”all men show respect” to “all men owe respect” (changed show to owe)

“Owe” makes much more sense, but changes the sentence from a statement of fact to a declaration of duty.

There are a number of added and changed Joseph Smith Translation excerpts which should be fun to explore.

Then there is this nod to apologetic scholarship:

Intro., par. 1, sent. 2—Changed “a record of God’s dealings with the ancient inhabitants
of the Americas” to “a record of God’s dealings with ancient inhabitants of the
Americas,” deleting the in “with the ancient inhabitants” to provide clarity and greater
accuracy.

Intro., par. 2, last sentence—Changed the phrase “they are the principal ancestors” to
“they are among the ancestors,” providing clarity and greater accuracy, so that the
statement reads: “. . . all were destroyed except the Lamanites, and they are among
the ancestors of the American Indians.”

If I understand correctly, the Introduction to the Book of Mormon no longer claims that the Bible contains the fulness of the Gospel:

Intro., par. 1, sent. 2—Deleted the phrase “as does the Bible” to provide clarity and accuracy
so that the last clause reads: “. . . and contains the fulness of the everlasting gospel.”

The Church is as high on the Bible as ever, if not more so. My guess is that they removed the statement because it sounded defensive, just a little like a pre-emptive cringe before critics.

The Church has added an introduction to Official Declaration 1. It asserts definitively that OD 1 is the result of revelation and takes a firm stand that monogamy is the default or norm:

OD 1—Added the following introduction and historical background to Official
Declaration 1, and placed it in an italic typeface to indicate that it is a study help:
The Bible and the Book of Mormon teach that monogamy is God’s standard for marriage unless He declares otherwise (see 2 Samuel 12:7–8 and Jacob 2:27, 30). Following a revelation to Joseph Smith, the practice of plural marriage was instituted among Church members in the early 1840s (see section 132). From the 1860s to the 1880s, the United States government passed laws to make this religious practice illegal. These laws were eventually upheld by the U.S. Supreme Court. After receiving revelation, President Wilford Woodruff issued the following Manifesto, which was accepted by the Church as authoritative and binding on October 6, 1890. This led to the end of the practice of plural marriage in the Church.

That last sentence is just a little coy.

The new introduction to Official Declaration 2 is also great:

OD 2—Added the following introduction and historical background to Official
Declaration 2, and placed it in italics to indicate that it is a study help:
The Book of Mormon teaches that “all are alike unto God,” including “black and white, bond and free, male and female” (2 Nephi 26:33). Throughout the history of the Church, people of every race and ethnicity in many countries have been baptized and have lived as faithful members of the Church. During Joseph Smith’s lifetime, a few black male members of the Church were ordained to the priesthood. Early in its history, Church leaders stopped conferring the priesthood on black males of African descent. Church records offer no clear insights into the origins of this practice. Church leaders believed that a revelation from God was needed to alter this practice and prayerfully sought guidance. The revelation came to Church President Spencer W. Kimball and was affirmed to other Church leaders in the Salt Lake Temple on June 1, 1978. The revelation removed all restrictions with regard to race that once applied
to the priesthood.

This change also has interesting implications for apologists:

Introduction, paragraph 4, item 2—Changed “A translation from some Egyptian papyri
that came into the hands of Joseph Smith in 1835, containing writings of the patriarch
Abraham” to “An inspired translation of the writings of Abraham. Joseph Smith began
the translation in 1835 after obtaining some Egyptian papyri.”