Here we have a typo in the 1849 LDS edition, the replacement of the correct them with him. The likely source of the error was the him in the preceding clause “that they do always remember him”. Obviously, the text does not intend to say that Christ should have his Spirit to be with himself. The subsequent LDS edition (in 1852) restored the correct them. Also note that the prayer for the bread (in Moroni 4) also uses them in the same clause: “that they may always have his Spirit to be with them”.
There are some substantive differences between the two sacramental prayers that involve the nature of the bread and the wine; also the second prayer is shorter at the end. In addition, there is one minor difference with respect to the occurrence of the word always in the last clause (noted under 2 and 2ª below):
| Moroni 4:3 | Moroni 5:2 |
|
O God the Eternal Father we ask thee in the name of thy Son Jesus Christ to bless and sanctify this bread to the souls of all those who partake of it that they may eat in remembrance of the body of thy Son and witness unto thee O God the Eternal Father that they are willing to take upon them the name of thy Son and always remember him and keep his commandments which he hath given them that they may always have his Spirit to be with them Amen |
O God the Eternal Father we ask thee in the name of thy Son Jesus Christ to bless and sanctify this wine to the souls of all those who drink of it that they may do it in remembrance of the blood of thy Son which was shed for them that they may witness unto thee O God the Eternal Father that they (1ª) do always remember him (2ª) that they may have his Spirit to be with them Amen |
The word always occurs in the last clause of the first prayer but is lacking in the second prayer. This could be a textual error. Yet in the second prayer there is a preceding always (“that they do always remember him”), and it is considerably closer to the final clause than the corresponding always is in the first prayer (compare 1 and 2 against 1ª and 2ª). This proximity to a preceding always may explain why the always is not repeated in the second prayer, while in the first prayer the considerable distance between the two occurrences of always is acceptable. The critical text will therefore maintain this difference with respect to always in the two prayers since it appears to be intentional.
Interestingly, the two sacrament prayers in the standard text are precisely as they were originally, without even any grammatical editing. (I exclude here any variation in the accidentals, such as capitalization and punctuation.)
Summary: Maintain in Moroni 4–5 the substantive differences between the two sacrament prayers, including the difference in the use of always in the final clause, “that they may (always) have his Spirit to be with them”; maintain the pronoun them at the end of both sacrament prayers.