Why Did Moroni Quote Malachi about Elijah’s Coming?

When Moroni visited Joseph Smith on the night of September 21, 1823, he did more than just tell him about “a book deposited, written upon gold plates,” though that was the primary purpose of his visit (Joseph Smith—History 1:34). He also quoted various biblical prophecies, indicating that they were soon to be fulfilled (JS—H 1:36–40). Among those prophecies was Malachi 3–4, but Joseph remembered that when quoting Malachi 4, there was “a little variation from the way it reads in our Bibles” (JS—H 1:36).

Moroni’s adaptation of Malachi 4:5–6 was canonized as Doctrine and Covenants 2, and is shown side-by-side with the King James Version (KJV) in the table below (words and phrases in the KJV that aren’t present in Moroni’s quotation are highlighted with italics, while words and phrases in Moroni’s quotation that aren’t in the KJV have been bolded).

Moroni may have first learned of Malachi’s prophecy while helping his father, Mormon, as he abridged the Nephite records. The Savior had quoted Malachi 3–4 to the Nephites during His ministry at Bountiful (3 Nephi 24–25), but His quotation didn’t include the variant expressions in the text given by Moroni to Joseph Smith. Instead, the text in 3 Nephi closely follows the KJV. However, after quoting the words of Malachi, Jesus “expounded” or interpreted them in ways that are not included in Mormon’s report of the Savior’s explanations (3 Nephi 24:1; 26:1).

Mormon and Moroni likely knew from additional records available to them what the Savior taught on this occasion. The context in 3 Nephi suggests that the resurrected Jesus spoke to His Twelve about covenants, priesthood, and sealing.¹ Thus, when speaking to Joseph Smith, Moroni’s variation of Malachi’s words may well have been based directly on the clarifications and teachings of the Lord that aren’t found in the Book of Mormon.

Indeed, no one captures the essence of Elijah’s promised return better than does Moroni’s inspired unfolding of Malachi’s words. And along this line, Casey Paul Griffiths, a professor at BYU, noted, “Moroni’s recitation of Malachi’s prophecy concerning the return of Elijah was the first step toward connecting the entire human family through temple ordinances in the last days.”²

The next step came with the promised restoration of priesthood authority. This came about during the time when Joseph Smith and Oliver Cowdery were translating the Book of Mormon. During this process, their hearts and minds were turned toward the ancient order of God that was had among previous generations. In turn, on three occasions, ancient priesthood holders ministered to these young men, allowing the blessings of the priesthood to be among the future generations of God’s children. The first to come was John the Baptist—himself a type of Elijah during his mortal ministry (Matthew 11:12–14; 17:10–12; Mark 9:11–13; Luke 1:17). After this came Peter, James, and John, who saw Elijah on the Mount of Transfiguration, and who received keys and powers from him (Matthew 17:3; Mark 9:4; Luke 9:30).³

Then, on April 3, 1836, after the Kirtland temple was built and dedicated, several other prophetic forebearers turned their attention toward future generations, administering and transferring priesthood keys to Joseph and Oliver. Among those who appeared on this occasion was Elijah himself, who quoted Malachi’s prophecy and then said, “Therefore, the keys of this dispensation are committed into your hands; and by this ye may know that the great and dreadful day of the Lord is near, even at the doors” (D&C 110:14–16).