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The verbal form of apokatastasis is found in the Septuagint: Malachi 3:23 (i.e. Malachi 4:6); a prophecy of Elijah turning back the hearts of the children to their fathers; in Matthew 17:11 ("he will restore all things"), echoing Malachi, and in Hebrews 13:19 ("that I may be restored to you the sooner").
In the King James Version of the Bible the text reads: And if ye will receive it, this is Elias, which was for to come. The New International Version translates the passage as: And if you are willing to accept it, he is the Elijah who was to come.
The virgin, Elijah, and Enoch shame the son of lawlessness Tabitha, the virgin, scolds the son of lawlessness up to Jerusalem, is killed by him only to rise again and become a source of healing blood to the people (4:1-6) Elijah and Enoch appear to fight and argue with the son of lawlessness (4:7-12)
The Joseph Smith Translation (JST), also called the Inspired Version of the Holy Scriptures (IV), is a revision of the Bible by Joseph Smith, the founder of the Latter Day Saint movement, who said that the JST/IV was intended to restore what he described as "many important points touching the salvation of men, [that] had been taken from the Bible, or lost before it was compiled". [1]
Detractors of Mormonism have often alleged that Smith, in whose time and place the King James Version was the only available English translation of the Bible, simply failed to grasp the fact that the Elijah of the Old Testament and the Elias of the New Testament are the same person. [142]
Matthew 17:13 states that the three of them believed Jesus was comparing Elijah to John the Baptist. The imprisonment and death of John the Baptist (Mark 6:17–29) may be compared to the persecution of Elijah by Jezebel (1 Kings 19:2–3). [13] Moses can be seen as a representative of the law and Elijah a representative of the prophets.
Some versions, including pre-KJV versions such as the Tyndale Bible, the Geneva Bible, and the Bishops Bible, treat the italicized words as a complete verse and numbered as 12:18, with similar words. In several modern versions, this is treated as a continuation of 12:17 or as a complete verse numbered 12:18:
Victorinus of Pettau acknowledged the possibility of Moses being the companion of Elijah for the identity of the two witnesses, but he rejects Moses as one of the witnesses and proposes Jeremiah. [6] Therefore, the earliest known espousal of the Moses-Elijah view appears to be in Hilary of Poitiers's Latin commentary on the Gospel of Matthew. [7]
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