Easter: “I Am He Who Liveth, I Am He Who Was Slain”
- CFMCorner
- Apr 12
- 15 min read
Part 1
CFM: April 14–20
Videos, Podcasts, & Weekly Lesson Material (click arrow to open)
Resources and Insights for this Week's Lesson
Holy Week:
This week we have the wonderful opportunity to remember the last week of Jesus Christ's Mortal Life.
In the Chapter Summary Section below, I have organized the last week according to John’s Gospel timeline, as this is the preferred timeline among scholars. For more details as to why, an explanation was previously offered in “He Shall Rise … with Healing in His Wings”
To help us better understand the circumstances surrounding these events, it is helpful to understand Jewish culture during Christ's time, which included the Jewish Feast Cycle.
The Ancient Calendar
The Jews at the time of Christ followed a lunisolar calendar, which differs from the Gregorian calendar that most of the world uses today. In the Jewish calendar, each month begins with the new moon—a connection reflected in the very words month and moon, which are etymologically related.
A regular Jewish year has 12 lunar months, but to stay aligned with the solar year and agricultural seasons, an extra month is added approximately every three years. This adjustment, similar to a leap year in the Gregorian system, compensates for the 11-day gap between the lunar year (29.5 days × 12 = 354 days) and the solar year (365 days).
In Jewish tradition, there are actually two main New Years, each with a distinct purpose and focus. These correspond to the civil calendar and the ecclesiastical (religious) calendar, and both are deeply rooted in scripture and sacred tradition.
The Civil New Year – Rosh Hashanah
Rosh Hashanah occurs in the fall and is marked by Yom Teruah, the "Day of Shouting/ the blowing of the Trumpets" (Leviticus 23:23–25). The noun teruah means "alarm, signal, battle cry, shout of joy," and it comes from the verbal root רוּעַ Ruah, which is phonetically similar to the word רוּחַ Ruach, a noun that means "wind, breath, and Spirit."
Even though the roots רוּעַ and רוּחַ are different, they are homonyms, they sound the same. This was a type of symbolic poetic device that was frequently used in Hebraic writings to evoke deeper meaning and connection between words and ideas, and these devices were understood and employed by Early Christian writers as well. The article "T'uah: Give a Joyful Shout," describes many of these associations and how early Christian writers, such as Paul connected Yom Teruah to the Second Coming of Jesus Christ.
Rosh Hashanah falls on the first day of Ethanim (later called Tishrei)—known as the seventh month in the religious calendar. Interestingly, the names of the Hebrew months used today are not the same as those during the First Temple Period. Many of the current names are Babylonian in origin, adopted during the Jewish exile.
Archaeological findings, such as the Gezer Calendar, and other historical records, support the idea that in pre-Babylonian times, the months were referred to by numbers rather than names. This mirrors the pattern seen in Genesis, where the days of the week are also numbered (e.g., "the first day"). This pattern is reflected in both Hebrew and Greek languages.
Hebrew Days of the Week (Genesis 1)
Greek Days of the Week
Remarkably, the Book of Mormon follows the same structure in describing time that the Israelites used prior to the Babylonian invasion, which is different from the post Babylonian Biblical record. (Ex. 3 Nephi 8:5, Alma 10:6-8, Alma 56:1, etc.) The significance of this detail is astounding —offering yet another compelling example of the question: “How would Joseph Smith have known that?”
The Ecclesiastical (Religious) New Year – Nisan 1 (Abib)
The religious calendar begins in the spring, on the first day of Abib, later called Nisan (usually March or April). As recorded in Exodus 12:1–2, the Lord declared, “This month shall be unto you the beginning of months…” This marked the start of the religious year, directly tied to the Exodus from Egypt.
Nisan is referred to as the first month and sets the framework for the spring festivals, beginning with Passover (Pesach) on Nisan 14–15. This date becomes the anchor point for all other religious observances in the festival cycle, particularly those in the spring Moedim (appointed seasons).
It’s worth noting that the ecclesiastical year—which begins in the spring—more closely aligns with the original numerical structure of the months reflected even in the Gregorian calendar. For example:
September means “seventh month” (from septem),
October – “eighth” (octo),
November – “ninth” (novem),
December – “tenth” (decem),
This pattern only makes sense if March was once considered the first month—just as it is in the Jewish religious calendar.
Calendar Corruption & Confusion:
Historically, both the Babylonian and Gregorian calendars adopted names with cultural and sometimes idolatrous associations. After the Babylonian exile, the Jews began using month names like:
Similarly, the Gregorian calendar incorporates names tied to Roman emperors and gods:
July – named for Julius Caesar,
August – for Caesar Augustus,
January – after Janus, the Roman god of beginnings and doorways.
This comparison highlights how both calendar systems have layered and complicated meanings, histories, and influences that heavily blended sacred structure with historical and idolatrous overlays. (Names for the Days of the Week, Names for the months of the Year)
English Days of the Week
English Months of the Year
Seder: Divine "Order"
Despite the complicated history, when the layers of idolatry and confusion are peeled away, the beauty and purity of the original pattern that God revealed begin to emerge with striking clarity.
The original biblical calendar model emphasizes Divine Order and Structure: numerical and sequential progression, seasonal cycles, and covenantal symbolism, all reflecting a divinely ordained framework that is preserved in the scriptural records and sacred rituals of Israel.
In Jewish tradition, these patterns of structure, remembrance, and symbolic timing are beautifully reflected in the Seder—a word that literally means “order, arrangement.” The Passover Seder is a ritual feast observed on the first night (or first two nights in some traditions) of Passover (Pesach) and follows a precise sequence of symbolic foods, prayers, and actions designed to retell and relive the Exodus story.
In addition to the Jewish Seder, we also observed these same patterns outlined in Alma's Haggadah in last years lesson, “Have Ye Experienced This Mighty Change in Your Hearts?” We observed how Alma applied the same patterns of the Mosaic Exodus to the story of a Nephite Exodus in his teachings about the "Holy Order" of the Priesthood in Alma 5-7.
The Order of the Pesach Seder
Kadesh קֹדֶשׁ (Sanctify)—Reciting Kiddush consecrated prayer
Urchatz וּרְחַץ (Wash)—Washing the hands
Karpas כַּרְפַּס (Greens)—Eating a vegetable dipped in salt-water
Yachatz (Break, split, divide - root chatat חָתַת)—Breaking the middle matzah
Maggid (Tell, Preach, Declare) from the root ngd נָגַד nâgad—Reciting the Haggadah
Rachtzah (a second washing, rchatz in the feminine form)—Washing the hands a second time
Motzi (Bring Forth)—Reciting the blessing HaMotzi
Maror (Bitter Herbs)
Korech (Sandwich, being bound, ploughed, pierced, encompassed, to purchase)
Tzafun (Concealed, Hidden, Soap/detergent)
Barech (Bless)
Hallel (Praise, or Pride)—Reciting Hallel, psalms of praise; the promise that G‑d will accept our service
Nirtzah (Accepted or rejected)
Central to the Seder is the Haggadah, which means “the telling.” It serves as a guide for the evening, leading participants through a narrative that fulfills the commandment in Exodus 13:8: “You shall tell your son on that day, saying, ‘It is because of what the Lord did for me when I came out of Egypt.’” This act of ritual storytelling is more than historical remembrance—it is a reenactment of deliverance, one that we see occurring over and over again (from Moses Exodus, to Nephi's Exodus, to Alma's Exodus, to the early Saints Exodus from New York to the Salt Lake Valley, and to our own personal pride cycles). These Hero's Journeys and experiences bind one generation to the next through the covenant that God made anciently with with Israel, and the covenants he still makes with us today.
Haggadah References
What Latter-day Saints Can Learn From Ancient Jewish Feasts & Festivals - Lynda Cherry
Video/ Book: Feasts and Festivals of the Messiah by Lynda Cherry
Symbols of the Messiah by Daniel Smith
Bird's Head Haggada: The oldest know Jewish Haggadot in existence, dating back to the 13th Century. (Although Alma's predates this)
The Seder and the Last Supper
These ancient Jewish traditions directly tie into the events of the Last Supper, which many scholars believe was a Passover Seder. During that sacred observance, Christ used familiar elements of the Jewish Seder—such as bread and wine—to teach new and eternal truths.
Rather than reframing the Seder itself, Jesus illuminated the existing pattern, helping His disciples see it through a renewed, Messianic lens. Within the context of the traditional meal, He instituted symbolic ordinances that revealed how the Passover deliverance foreshadowed His own atoning sacrifice—the ultimate fulfillment of God’s redemptive plan.
Just as the blood of the lamb had marked the Israelites' doorposts for protection and freedom, Christ—the true Passover Lamb—marked the way to spiritual deliverance through His body and blood.
The continuity between the Seder’s structure and the sacrament ordinances introduced at the Last Supper illustrates the deep connection between the Old and New Covenants, and how Christ fulfilled the law, not by abolishing it, but by embodying it. The symbolism, order, and timing of the Seder underscore the divinely appointed and sacred pattern that Christ honored and then magnified. We can see some of these symbols outlined in the chart below.
Passover Seder compared to the Last Supper
Passover Seder Element | Symbolic Meaning in Jewish Tradition | Fulfillment in the Last Supper / Christ's Teachings |
Seder (Order) | Structured retelling of the Exodus story | Christ followed and honored the Seder order, then explained it to reveal deeper eternal truths |
Haggadah ("The Telling") | Instruction to retell the story of deliverance | Christ becomes the new story of deliverance—the Lamb whose sacrifice delivers all from sin and death |
Matzah (Unleavened Bread) | Symbol of haste in leaving Egypt; purity (no leaven = no sin) | Christ broke the bread and declared, “This is my body” (Luke 22:19), symbolizing His sinless and broken body offered in sacrifice. In our Sacrament meetings today, the bread is no longer unleavened, signifying that Christ has conquered sin and has risen—no longer the suffering servant, but the glorified, resurrected Lord. |
Wine (4 cups) | Represents God's 4 promises in Exodus 6:6–7 (liberartion, deliverance, redemption, and exultation) | Christ uses the wine to represent His blood, saying, “This is my blood of the new covenant” (Matt. 26:28) These 4 (5 if we include the Shemah) represent the same concepts and covenants that we make in theTemple today, corresponding with: the Law of Obedience (Shemah), the Law of Sacrifice, Law of the Gospel, Law of Chastity, and Law of Consecration. |
Lamb | The central element; blood saved Israelites during the first Passover | Christ is identified as the true Passover Lamb (1 Cor. 5:7), whose blood brings eternal deliverance |
Bitter Herbs | Reminder of the bitterness of slavery | Symbolic of the suffering Christ would endure to free us from sin. Doctrine and Covenants 19:18
|
Afikoman (hidden piece of matzah) | Broken, hidden, and then revealed—symbolizing hope and redemption | A striking parallel to Christ’s body: broken, buried, and resurrected—revealed again in glory |
Reclining at the Table | Symbol of freedom (slaves would eat standing) | Jesus reclines with His disciples, but speaks of His coming suffering, showing that true freedom comes through Him |
Questions Asked by Children | “Why is this night different?” – to spark teaching and remembrance | Jesus uses this meal to teach profound truths to His “children,” His disciples—instituting the ordinance of remembrance. It would be on this night that Christ would take upon himself all of our sins in Gethsemane. |
CHAPTER OUTLINE & STUDY GUIDE
Click on arrows to expand Summaries
Pre-Holy Week
Major Events/ Doctrines | Location | Scripture Source | Videos |
Pre-Holy Week | | | |
Arrival in Bethany, Raising of Lazarus | Bethany | John 11:1–44 (INT); 12:1–2, 9–11 (INT) | |
Mary of Bethany Anoints Jesus' feet | Bethany | ||
Judas Criticizes Mary, Jesus rebukes Judas | Bethany | ||
Priests plot to kill Jesus and Lazarus | Jerusalem |
Palm Sunday
Major Events/ Doctrines | Location | Scripture Source | Videos |
Palm Sunday | | | |
Colt: prophesy Fulfilled | Mount of Olives | Matthew 21:1-6 (INT), Mark 11:2-7 (INT), Luke 19:30-35, (INT), John 12:12–15 (INT) Zechariah 9:9 (INT), 1 Kings 1:33 (INT | |
Triumphal Entry | Jerusalem | Matthew 21: 7-11 (INT) Zechariah 9:9 (INT) | |
Significance of Palm Branches & Hosanna Shout | Jerusalem | Matthew 21:8–11 (INT); Mark 11:9 (INT), John 12:13 (INT) Phoinix, (תָּמָר Tamar, part of the traditions associated with Sukkot Lev 23:40-44 INT) Hosanna from יָשַׁע (H3467) and נָא (H4994) Psalms 118:25-26 (INT | |
Pharisees disapprove | Jerusalem | Luke 19:39–40 (INT), John 12:19 (INT) | |
Jesus Weeps over Jerusalem | Near Jerusalem | | |
Jesus teaches Greek Investigators | Jerusalem | | |
Discourse: Jesus sent by the Father | Jerusalem | |
Monday
Tuesday
Major Events/ Doctrines | Location | Scripture Source | Videos/ Resources |
Priests challenge Jesus’ authority | Temple | Matthew 21:23–46 (INT), Mark 11:27–33 (INT), Luke 20:1–8 (INT) | |
Parable: Two sons | Temple | Matthew 21:28–32 (INT), Jesus' Parable of the Two sons, Alma's Parable of the 3 sons (, Jewish tradition of the 4 sons | Church Video, Jesus' Parable of the Two sons, Alma's Parable of the 3 sons (Did Alma Counsel His Sons During the Passover?, Jewish tradition of the 4 sons comparison with Alma's sons provided in our lesson Look to God and Live. |
Parable: Wicked husbandmen | Temple | Matthew 21:33–46 (INT), Mark 12:1–12 (INT), Luke 20:9–20 (INT) | |
Parable: Wedding of a king’s son | Temple | Matthew 22:1–14 (INT), see Luke 14:1–24 (INT) | |
Tribute to Caesar: Pharisees and Herodians | Temple | Matthew 22:15–22 (INT), Mark 12:13–17 (INT), Luke 20:21–26 (INT) | |
Marriage, seven husbands: Sadducees | Temple | Matthew 22:23–33 (INT), Mark 12:18–27 (INT), Luke 20:27–38 (INT) | Marriage debates outlined in previous lesson, "Behold Thy King Cometh" |
Great commandment: Pharisees | Temple | Matthew 22:34–40 (INT), Mark 12:28–31 (INT), Luke 10:25–37 (INT) | |
Pharisees put to silence | Temple | Matthew 22:41–46 (INT), Mark 12:35–37 (INT), Luke 20:39–44 (INT) | |
Widow’s mite | Temple | Mark 12:41–44 (INT), Luke 21:1–4 (INT) | |
Denunciation of hypocrisy | Temple | Matthew 23:1–36 (INT), Mark 12:38–40 (INT), Luke 11:37–54 (INT); 18:9–14 (INT); 20:45–47 (INT) | |
Jesus’ lament over Jerusalem | Near Jerusalem | ||
Olivet Discourse: Signs of Second Coming | Mount of Olives | Matthew 24 (INT), Mark 13 (INT), Luke 12:37–48 (INT); 17:20–37 (INT); 21:5–38 (INT)Joseph Smith—Matthew 1 | |
Parable: Ten virgins | Mount of Olives | Matthew 25:1–13 (INT), Luke see 12:35–36 (INT) D&C 45:56–59 | |
Parable: Talents | Mount of Olives | ||
Parable: Sheep, goats | Mount of Olives | ||
Jesus Prophesied his Crucifixion in two days | Near Jerusalem | Matthew 26:2 (INT) | |
Tribute to Caesar: Pharisees and Herodians | Temple | Matthew 22:15–22 (INT), Mark 12:13–17 (INT), Luke 20:21–26 (INT) |
Wednesday
In Part 2 of this lesson we will pick up from the Last Supper and continue through to the Resurrection.
*dry read
Thank you Kymber for laying all this out in such a concise and easily understood format! I think most of what you shared here was a wonderful refresher for me, but I simply loved some of your additional insights into the Book of Mormon connections and why we have so many exodus types in the accounts. Of course the Exodus theme is so strong throughout the book, but I had not gone so far as to connect it to the Seder. Part of my issue is that for many years now, I have wanted to attend a Jewish Passover Seder meal but have not had my chance yet. One of our newly arriced missionaries from California shared with me…