Moroni finishes his father’s record probably feeling his work is at an end. Nevertheless, he knew his words would be preserved and be read many years into the future (v. 30). His apology for his imperfections is again not an acknowledgment of known errors, but recognition of his own human weaknesses as well as those of his father (v. 31). We all should learn from our mistakes as well as from our successes. As Jacob, son of Lehi, coined it, “that they may learn with joy and not with sorrow, neither with contempt” (Jacob 4:3). To learn with joy is to learn from our successes as well as from the successes of others. To learn from our mistakes and the mistakes of others is to learn with sorrow. To learn with contempt is to not learn at all from our experiences and the experiences of others, but to follow our own belligerent course.
The language developed by the Nephites that they called reformed Egyptian (Mormon 9:32) has been interpreted differently through the years. Nephi said it “consists of the learning of the Jews and the language of the Egyptians” (1 Nephi 1:2). However, his statement pertains to the small plates of Nephi and may not refer to the abridgment language used by Mormon and Moroni. King Benjamin taught his sons that Lehi had been taught in the language of the Egyptians therefore he could read the plates of brass “and teach them to his children” (see Mosiah 1:3–4). Although King Benjamin said this four hundred and seventy years after Lehi left Jerusalem, he was still speaking of Lehi’s time. All we know from the text is that they had altered both the Egyptian and the Hebrew language (Mormon 9:32–33). It appears that Hebrew was still their mother language in which they could best communicate (v. 33). Wherefore, how they had shortened their language is still unknown to us.
Regardless, the Lord inspired the translation of the Book of Mormon into English through the Urim and Thummin and the Lord has verified the translation three times. To Oliver Cowdery, the Lord said “that the words or the work which thou hast been writing are true” (D&C 6:17), and “I have manifested unto you, by my Spirit in many instances, that the things which you have written are true; wherefore you know that they are true” (D&C 18:2). In a revelation to the three witnesses of the Book of Mormon, the Lord said through the Prophet Joseph Smith; “[Joseph Smith] has translated the Book, even that part which I have commanded him, and as your God and your Lord liveth it is true” (D&C 17:6; italics added). The Lord used the most solemn and sacred oath of the ancient Hebrew people in his wording to verify the translation. Nephi gave the same oath to Zoram in assuring him of safety in traveling with Lehi and his companions, and Zoram was apparently convinced through that oath (1 Nephi 4:32, 35).
Moroni’s confidence that there would have been no imperfections had they written in Hebrew (Mormon 9:33) probably came because of his knowledge of what had happened, and what had been recorded. He was concerned with the language and not with the content. Furthermore, he had faith that the means the Lord had provided for the translation—the Urim and Thummim—would correct anything that had been transmitted erroneously into the reformed Egyptian (v. 34). His faith could have been based on the Prophet Isaiah’s prophecy concerning the unlearned translator: “Thou shalt read the words which [the Lord] shall give unto you” (2 Nephi 27:19–20; Isaiah 29 before plain and precious parts were lost). Since Joseph Smith was given the wording why have there been changes in the text since the first edition? The changes made were to correct typesetting errors, but also to change the wording from the ancient style of speaking and writing into the more appropriate English used in our day.
Moroni closes the record with three purposes in mind. First, he wanted to magnify his calling in writing the record, or to rid his garments of the blood of his brethren (Mormon 9:35). He took seriously the responsibility he had been given, and wanted to leave his brethren without excuse (see Jacob 1:19; Ezekiel 33:7–9). Secondly, he wanted the prayers of all the Nephite Saints to be answered, and thirdly, he desired the Father to fulfill the covenant he had made with the house of Israel (Mormon 9:36–37). The only way these three things could be brought to pass was through the coming forth of the Book of Mormon. Moroni certainly had his eye single to the glory of God. He probably thought his work was now complete as he wrote these last words, but he still had more to write, as we shall see.