https://ldsblogs.com/4683/what-is-the-gift-of-tonguesDavid O. McKay, a former Mormon prophet, once wanted to speak to church members in New Zealand without the diluting impact of an interpreter. He spoke in English for forty minutes, and many were able to understand him, even though they didn’t speak English. They were given this ability just for this occasion in order to receive God’s word. It is unlikely any of them were able to comprehend English when the meeting ended. (See “Chapter 22: The Gifts of the Spirit,” Gospel Principles, (2009),125–32.)
Although in many churches, the gift of tongues is considered a very desirable gift, Joseph Smith said it was generally the least important gift, and not useful except for the types of circumstances mentioned above. Generally, when Mormons do have the types of experiences we’ve discussed here, they don’t really think of it as the gift of tongues, although, of course, it is. They think of it as the Holy Ghost helping them share or understand the gospel
https://rsc.byu.edu/pioneers-pacific/ap ... nd-pacificDivine Assistance in New Zealand
After arriving in New Zealand on April 21, McKay and Cannon conferred with government officials concerning the Church’s work in that country. The Colonial Minister of Native Affairs “praised the excellency of the results of Mormonism among the people” and added, “I wish all the New Zealand Maoris were Mormons; if they were, they would all be good citizens.”  The following day the party traveled to the Waikato district for the annual mission conference, the Hui Tau. Along with the usual religious meetings, this multiday event included unique cultural performances, athletic competitions, and plenty to eat. “Boiled meat, potatoes, spinach, bread, butter, jam, and cheese, made the principal eatables,” Elder McKay reported, “but cake, watermelons, and other fruit and delicacies were also served. . . . As the women peeled the potatoes, it seemed by the ton, or washed the dishes, literally by the hundred, they worked in unison to the rhythm of some song, hummed as gleefully as though they were having a Jubilee. Sometimes the young girls having ‘finished the dishes’ would wind up with a touch of ‘Kopi Kopi’ or ‘Hulu Hulu.’” 
The heart of the Hui Tau was gospel preaching. Hundreds gathered in a large tent, eager to hear the first Apostle who had ever come to their land. Elder McKay spoke several times during the conference. He later described one of those occasions:
When I looked over that vast assemblage and contemplated the great expectations that filled the hearts of all who had met together, I realized how inadequately I might satisfy the ardent desires of their souls, and I yearned, most earnestly, for the gift of tongues that I might be able to speak to them in their native language.
Until that moment I had not given much serious thought to the gift of tongues, but on that occasion, I wished with all my heart that I might be worthy of that divine power.
In other missions I had spoken through an interpreter but, able as all interpreters are, I nevertheless felt hampered—in fact, somewhat inhibited— in presenting my message.
Now I faced an audience that had assembled with unusual expectations, and I then realized, as never before, the great responsibility of my office. From the depth of my soul, I prayed for divine assistance.
When I arose to give my address, I said to Brother Stuart Meha, our interpreter, that I would speak without his translating, sentence by sentence, what I said. Then to the audience I continued:
“I wish, oh, how I wish I had the power to speak to you in your own tongue, that I might tell you what is in my heart; but since I have not the gift, I pray, and I ask you to pray, that you might have the spirit of interpretation, of discernment, that you may understand at least the spirit while I am speaking, and then you will get the words and the thought when Brother Meha interprets.”
My sermon lasted forty minutes, and I have never addressed a more attentive, a more respectful audience. My listeners were in perfect rapport—this I knew when I saw tears in their eyes. Some of them at least, perhaps most of them, who did not understand English, had the gift of interpretation.
Brother Sidney Christy, a native New Zealander who had been a student at Brigham Young University, at the close of my address whispered to me, “Brother McKay, they got your message!”
“Yes,” I replied, “I think so, but for the benefit of some who may not have understood, we shall have Brother Meha give a synopsis of it in Maori.”
During the translation, some of the Maori corrected him on some points, showing that they had a clear conception of what had been said in English. 
Meha himself later described the event in these words: “The spirit of God was in that great audience, for the hearts of men and women melted—men and women whom I knew did not understand English, shed tears with those who did understand. They understood the message Elder McKay gave in that meeting. I remember after the meeting Bro. [Sid] Christy came up and said, ‘Bro. Mckay the people understood you even before Bro. Meha interpreted.’
Isn't it interesting that for this particular miracle, God didn't give McKay the "gift of tongues" the way it had always been given in the past? The "gift of tongues" would have been, like McKay said, the ability for him to speak in their language without knowing their language himself.
It's also interesting that Rusty Nelson's miracles have shrunk even further in impressiveness. He preemptively cancelled some appointments before COVID. And he survived some light turbulence which wasn't even noteworthy in the pilot's notes.
Why does Mormon God keep withholding miracles from his modern anointed prophets, seers, and revelators? Joseph Smith was able to heal the sick, for heaven's sake.