Search Results

CFM: March 6–12 Matthew 9 ( INT ) – 10 ( INT ); Mark 5 ( INT) ; Luke 9 ( INT ) Videos and Podcasts Video/ Podcast ​Lesson Extension ​Additional Materials Scripture Central Matthew 9–10; Mark 5; Luke 9 ​ Follow Him Matthew 9–10; Mark 5; Luke 9 Part 1 , Part 2 ​Transcript Line Upon Line Matthew 9–10; Mark 5; Luke 9 ​ Teaching with Power Matthew 9–10; Mark 5; Luke 9 ​ Don't Miss This Matthew 9–10; Mark 5; Luke 9 ​ ​CFM New Testament Matthew 9–10; Mark 5; Luke 9 Handout ​Unshaken Matthew 9–10; Mark 5; Luke 9 Part 1 , Part 2 ​ Resources and Insights about this Week's Lesson This week we continue to study the miracles of Jesus. Many of these miracles overlap other lessons. In an effort to organize the different accounts more concisely, a separate page titled Miracles of Jesus has been added to the website, and it appears on the title bar above. This link lists the miracles in the order that they appear in the New Testament account and includes the following information: Cross-references the miracles as they appear in the different books of the Gospels Links to Church Videos Links to available Chosen Clips Links to additional videos and resources (in progress) In addition, I am also working on a list of Parables and Allegories. Look for that in the coming week or so. The calling of the 12 Apostles is a major topic for this lesson, a link titled "Apostles and Disciples of Christ" is currently under construction. More materials must be added before this section is complete. Still, I will make it available here because there is already quite a bit of information included that may be useful for your study. While examining the materials presented this week, it is helpful to understand that the Gospel of Matthew is organized in a very particular and significant way. Matthew's Gospel was intended to resonate with a Jewish Audience that was familiar with the terms and conditions of the Covenant in addition to the organization of the Tanakh (Torah "Law," Nevaim "Prophets," and Ketuvim). Matthew utilized this organizational structure, dividing the teachings of Christ into 5 distinct sermons that run parallel with the books and events of the Torah. This pattern replicates the Covenant, as it was outlined during the events of the Passover, and it is a major theme throughout all scripture. The books of the Torah are organized according to this same structure. Unsurprisingly, this pattern beautifully depicts the Life and mission of Jesus Christ, the premise for all things pertaining to the Gospel. These intentional patterns harmoniously depict the covenant path that all disciples of God strive to emulate. Matthew brilliantly demonstrates how the life of Jesus Christ outlines the Tanakh in its entirety and demonstrates how these principles and promises are completed and fulfilled through the Atonement of Christ. Understanding this basic structure will help one see the bigger picture and better understand how all the moving parts are compartmentalized into the broader whole. Major Topics & Events Matthew Major Events/ Doctrines ​Location ​Scripture Source ​Cross-References ​Videos *Paralytic healed ​ ​ Matthew 9:1–8 , ​ Mark 2:1–12 , Luke 5:17–26 ​ Church , Chosen ​Calling of Matthew ​ Matthew 9:9 ​ ​Chosen , 7 Things You Didn't Know About Matthew ​Dining with publicans and sinners ​ Matthew 10:10-13 ​ ​ Chosen ​Fasting: New cloth, old garment; new wine, old wineskins. ​ ​Matthew 9:14-17 ​ ​ ​*Raises Jairus' daughter ​ ​Matthew 9:18-19, 20-22 ​ ​Church ​*Jesus heals a woman with an issue of blood ​ ​Matthew 9:20-22 ​ ​ Church , Chosen Heals two blind men ​Capernaum Matthew 9:27–31 ​ ​FCBC Devil cast out of dumb man ​Capernaum Matthew 9:32–34 ​ ​FCBH Need for more laborers ​​Galilee Matthew 9:35–38 Doctrine and Covenants 18 ​ Charge to the Twelve ​​Galilee Matthew 10:5–42 , Luke 9:1–6 ​ Mark 6:7–13 ​ Church , Chosen * Overlaps the previous lesson **Overlaps future lesson Mark & John ​Major Events/ Doctrines ​Location ​​Scripture Source ​​Cross-References ​​Videos *Jesus Restores Man Living Among the Tombs by Casting His Demons into a Herd of Swine ​ Mark 5:1-20 ​ Matt 8:28-34 , Luke 8:26-39 ​Video ​*Jesus Heals Jarius' Daughter ​ ​ 5:21-24a,35-43 ​Matt 9:18-19,23-26 , Luke 8:40-42a,49-56 Video ​ *Jesus Heals a Woman in the Crowd ​ ​ 5:24b-34 ​Matt 9:20-22 ; Luke 8:40-42a,49-56 ​ Video , Clip , Video ​​*Feed 5000 ​​Galilee 9:10-17 ​ Matthew 14:13-21 , Mark 6:30-44 , John 6:1-15 ​ Video ​​Who say ye that I am? ​​Galilee ​Luke 9:17-21 ​ Matthew 16:15–16 ​ Article ​​Prophecies of rejection, death, and resurrection ​​Galilee ​​Luke 9:22,44-45 ​ ​ ​​Take up your Cross and Follow Me ​​Galilee ​​Luke 9:23-27 ​ Conference ​**Mount of Transfiguration ​Mt Tabor ​Luke 9:29-36 ​Matthew 17:1-13 ​ Conference ​​**Heals a possessed boy ​ 17:14-21 9:14-29 , Luke 9:37-43a Mark 9:14-29 , Matthew ​ 17:14-21 ​ Conference , Video ​​12 question their roles ​ ​Luke 9:46-50 ​ ​ ​Samaritan village rejects the Apostles ​Samaria Luke 9:51–53 ​ ​​ Video * Overlaps the previous lesson **Overlaps future lesson Church Videos & Resources Paralytic Man Healed (Matthew 9:1-8) Jesus Calls Twelve Apostles to Preach and Bless Others (Matthew 10:1-11) Jesus Raises the Daughter of Jairus (Mark 5:22-24, 35-43) Jesus Heals a Woman of Faith (Mark 5: 25-34) Scripture Central Study Guide The Bible Project Overview Matthew 1-13 Overview: Luke 1-9 Gospel of Mark Summary Mark BYU’s RSC Faith in the Lord Jesus Christ Jesus Christ, Our Healer Peter—The Chief Apostle Messages of Christ The Healing Touch and the Woman with the Issue of Blood Video Tours of the Holy Land Mt. Tabor Overview Tour: Transfiguration of Christ and other significant events Holy Land Tour: Galilee and the North Capernaum Galilee ( The Unexpected Home of the Messiah , The Unexpected Base of the Messiah , The Unexpected People of the Messiah ) The Chosen Series Matthew 9:9, Jesus Calls Matthew Matthew 9:10-13, Jesus Eats with Sinners (including Matthew) [[Luke 9:1-6, Jesus sends out the Twelve (Season 3, Episode 2) Luke 9:51-56, Jesus, James, John and the Samaritans Additional insights You Will NEVER See this MIRACLE the Same Way Again, Mark 5

CFM: March 13–19 Matthew 11 ( INT ) – 12 ( INT ); Luke 11 ( INT ) Videos and Podcasts Video/ Podcast ​Lesson Extension ​Additional Materials Scripture Central Matthew 11–12; Luke 11 ​ Follow Him Matthew 11–12 ; Luke 11 Part 1 , Part 2 ​Transcript Line Upon Line Matthew 11–12; Luke 11 ​ Teaching with Power Matthew 11–12; Luke 11 ​ Don't Miss This Matthew 11–12; Luke 11 ​ ​CFM New Testament Matthew 11–12; Luke 11 Handout ​Unshaken Matthew 11–12 ; Luke 11 Part 1 , Part 2 ​ Resources and Insights about this Week's Lesson Here is a link to the Powerpoint I will use in this week's lesson. We will be discussing the significance of the organization of Matthew's Gospel, how it runs parallel with Christ's Sermon on the Mount, and the organization of the Tanakh (Torah "law," Nevi'im "Prophets," and "Writings." We will explore how this pattern teaches us about the Covenant Path, as it was understood anciently, and how it is understood today. We will examine how this path perfectly aligns with the Life and Mission of the Savior and His Ministry. This will better help us recognize the purpose, significance, and organization of Christ's teachings, miracles, and parables and how these different parts help us understand the bigger picture. I am still working on the Parable link and hope to get that up shortly, and I still have more I want to include in the Miracles and Disciples link, so check up on those periodically. Hopefully, they will be a good reference and resource for you. Be sure to check out the Decapolis link below, many of the stories and miracles we read about in the sections we are currently studying took place in these Gentile communities, and this history is very significant to Christ's story and mission. Major Topics & Events Matthew Major Events/ Doctrines ​Location ​Scripture Source ​Cross-References ​Videos John sends disciples to Jesus for report ​ Matthew 11:2-6 Psalm 146:8 , Isaiah 42:7 , Doctrine and Covenants 35:15 (4-27), Luke 4:16-30 Matthew 11:1-30 ​Jesus commends John, and compares to Elijah ​ ​Matthew 11:6-15 Isaiah 40:3 ; Malachi 3:1 ; Luke 1:76–77 , 7:24-35 ; 1 Nephi 10:7–10 ; D&C 84:27–28 . JST Matthew 11:13-15 , Mark 1:2, ​ ​Parable:Wisdom justified of her Children ​ ​Matthew 11:16-19 ​Proverbs 3:13-20 , 4:7-13 ​ Where is Wisdom? , ​Wo unto Chorazin, Bethsaida! ​ ​Matthew 11:20-24 ​Siege of Tyre , Luke 10:13-16 , Ezekiel 27 , 28 ​ ​Hid from wise and prudent, revealed to babes ​ ​Matthew 11:25-27 ​3 Nephi 26 , D&C 128:18 , Luke 10:21-24 ​ Take my yoke upon you ​ Matthew 11:28-30 ​ ζυγός zygós, מֹאזֵן môʼzên from אָזַןʼ âzan ​ Equally Yoked Together ​Overview ​ ​Matthew 12 ​ ​ Matthew Chapter 12 ​Disputes regarding the Sabbath ​ ​Matthew 12:1-9 Mark 2:23-28 , Luke 6:1-5 ​ ​Jesus heals man's withered hand on Sabbath ​ ​Matthew 12:10-13 ​Mark 3:1-6 , Mark 3:1-6 , Luke 6:6-11 ​Chosen ​Pharisees hold counsel to conspire against Jesus while Jesus goes to serve and heal the multitudes, including the Gentiles ​ ​Matthew 12:14-21 ​Isaiah 42:1- 7 , Mark 3:7-12 , Luke 6:17-19 ​ Jesus heals blind, mute, and possessed man ​ ​Matthew 12:22 ​ ​LUMO Pharisees accuse Christ of priestcraft and blasphemy, crediting his miracles to Beelzebub, "Lord of Flies" ​Galilee Matthew 12:22–37 , Luke 11:14–26 ​ Mark 3:20–30 , Discourses on signs; Jonah, specifies Gentile nations rising up because they accept him ​Galilee Matthew 12:38-42 , Mark 8:11-12 , Luke 11:29-32 ​ Alma 30:43–51 , Doctrine and Covenants 63:7–12 ​Parable of Empty House ​ ​Matthew 12:43-45 , Luke 11:24-26 ​ ​ Jesus’ mother and brethren ​Galilee Matthew 12:46–50 , Mark 3:31–35 , Luke 8:19–21 ​Mark 3:31-35 , Luke 8:19-21 ​ * Overlaps the previous lesson **Overlaps future lesson ​​Luke ​​Major Events/ Doctrines ​​Location ​​Scripture Source ​​Cross-References ​​Videos ​​The Lord's Prayer ​ ​Luke 11:1-4 ​Matthew 6:5-13 ​ ​Parable of the Friend ​ ​Luke 11:5-8 ​ ​FCBH ​Ask, Knock, Find ​ ​Luke 11:9-10 D&C 4:7 , 6:5 , 66:9 , John 16:24 , JSH 1:1 , ​Matthew 7:7-11 ​ ​​Parable of Good Gifts ​ ​​Luke 11:11-13 ​Matthew 7:7-11 ​ ​Pharisees accuse Christ of priestcraft and blasphemy, crediting his miracles to Beelzebub, "Lord of Flies" ​ Matthew 12:22–37 , Luke 11:14–26 ​ Mark 3:20–30 , ​ ​Concerning Light ​ ​Luke 11:33 Matthew 5:15 ​ ​Discourses on signs; Jonah, specifies Gentile nations rising up because they accept him ​ ​ Matthew 12:22–37 , Mark 3:20–30 , Luke 11:14–26 ​ ​ ​​Blessed are they that hear the word of God and keep it. ​ ​Luke 11:27-28 ​ ​ ​The Sound Eye ​ ​Luke 11:34-36 ​Matthew 6:22-23 , 3 Nephi 13:22–23 ; D&C 4:5 ; 55:1 ; 82:19 ; 88:67–69 ​ ​The Pharisees & Lawyers ​ ​Luke 11:37-54 ​Matthew 15:1-9 , Mark 7:1-9 ​ Church Videos & Resources Jesus Acclaims John the Baptist / Come unto Me (Matthew 11:1-30) Sermon on the Mount (Luke 11:1-4) A House Divided (Luke 11:14-26) Scripture Central Study Guide The Bible Project Overview Matthew 1-13 Overview: Luke 1-9 Gospel of Mark Summary Mark Sabbath BYU’s RSC Losing Self, Finding Peace Having Problems with Prayer Language? Messages of Christ Learning from the Lord's Prayer Video Tours of the Holy Land Holy Land Tour: Galilee and the North Capernaum Galilee ( The Unexpected Home of the Messiah , The Unexpected Base of the Messiah , The Unexpected People of the Messiah ) The Decapolis The Chosen Series Jesus heals a man with a withered hand on the Sabbath, Mark 3:1-6 Luke 11:1-4 The Lord’s Prayer Additional Videos & Insights Matthew Chapter 12 LUMO Gospel of Luke 11:1-28

CFM: March 20–26 Matthew 13 ( INT ); Luke 8 ( INT ); 13 ( INT ) Videos and Podcasts Video/ Podcast ​Lesson Extension ​Additional Materials Scripture Central Matthew 13; Luke 8; 13 ​Teaching Tips Follow Him Matthew 13; Luke 8; 13 Part 1 , Part 2 ​Transcript Line Upon Line Matthew 13; Luke 8; 13 ​FHE Lesson Teaching with Power Matthew 13; Luke 8; 13 ​ Don't Miss This Matthew 13; Luke 8; 13 ​ ​CFM New Testament Matthew 13; Luke 8; 13 Handout ​Unshaken Matthew 13; Luke 8; 13 Part 1 , Part 2 ​ ​The Interpreter Foundation Matthew 13; Luke 8; 13 ​ Study helps by Jonn Claybaugh ​Teaching Helps with John Hilton Matthew 13; Luke 8; 13 ​ ​Talk of Him Matthew 13; Luke 8; 13 ​ ​Ponderfun ​Matthew; Luke 8; 13 ​ ​Talking Scripture ​Matthew 13; Luke 8; 13 ​ Show Notes Resources and Insights about this Week's Lesson This lesson focuses on the Parables and Allegories of Jesus Christ. A Parables & Allegory link has just been added to the website. This section lists the parables and allegories in two ways: a table at the top of the page lists the parables in the order they appear in the New Testament with cross-references to where the parables are included in the different Gospel accounts. Then the parables and allegories are listed alphabetically with brief descriptions and another link that will take the reader to a more detailed summary. This page will include KJV and Interlinear (INT) links and references, such as Conference materials, videos, and more. This section is still under construction as various entries, links, and resources are still being added. As this will take some time to complete, your patience is greatly appreciated. The Greek word παραβολή "Parable" is a compound word made up of παρά [para] and βάλλω [vallo]; it literally means "around throwing," suggesting the idea of throwing something out to examine it side-by-side. Words are fascinating and can teach many things, especially when we study their histories and origins. For example, let's examine the word parable. The stem para- means "around, by, near, beside, against, contrary to,"; and we see this stem in several English words such as parameter "around measure," paragraph "around writing," and parasite "feed beside." The stem -vallo means to "throw, toss, scatter, or project outward," and it is where English words such as ball, ballet, and vault were derived. While all these words might initially seem completely unrelated, one can see they were all derived from a similar source. The study of the origin of words is called etymology, which is also derived from Greek roots. The word ἐτυμολογία , which is itself a compound word, is comprised of ἔτυμος [etymos] "true sense" + λόγος [logos) which means "word, logic, reason, account, study, reckoning..." Logos is the word John used to open his gospel, "In the beginning was the logos (word)." Connecting with the language, context, and history is key to learning how to truly understand the parables that Christ taught. One needs to understand them in the way that Jesus intended them to be understood, and sometimes translations, and translations of translations, can muddy the waters, leading to confusion, misinterpretation, and misunderstandings. This is where an Interlinear translation can be very helpful, and Interlinear links (INT) are frequently added to the scriptures listed on these resource pages. Much can be learned and clarified by analyzing scripture from its earliest sources. We must also remember that while some of Christ's teachings may have been given in Greek, they were more likely originally delivered in Aramaic, so looking at Greek, Aramaic, and Hebrew sources is very helpful. This can help clarify meaning and help the reader connect to significant word plays, literary devices, and references that the Savior frequently used in his parables, allegories, and teachings. Like anything worthwhile, this is a skill that takes practice and time to develop, let alone master, but this is a process that can be very rewarding. Many who engage in this pursuit find their scripture study more meaningful and exciting as they learn to dig up hidden treasures and pearls of valuable wisdom. For this site, Blue Letter Bible's Interlinear Bible (BLB) is frequently referenced; it is a free, reliable, and easily accessible resource. BLB also does an excellent job breaking down the grammatical structure of passages for those who are not as familiar with the languages; this is really helpful for beginner and intermediate language students. Tutorials for BLB are listed below to help readers learn how to navigate the site. Major Topics & Events Major Events/ Doctrines ​Location ​Scripture Source ​Cross-References ​Videos Christ teaches with the Twelve in Galilee ​ Luke 8:1–3 ​ ​ ​Female Disciples ​ ​Luke 2 ​ ​See Lynne Wilson's Video & Commentary ​* Continuation of Miracles addressed in previous lessons: Stills a storm, Casts out a legion of evil spirits, Raises Jairus’s daughter, Heals woman with an issue of blood ​ Luke 8:22–25 ; Luke 8:26–39 ; Luke 8:41–42, 49–56 ; Luke 8:43–48 ​ Matthew 8:23–27 , Mark 4:35–41 ; Matthew 8:28–34 , Mark 5:1–20 ; Matthew 9:18–20, 23–26 , Mark 5:21–24, 35–43 ; Matthew 9:20–22 , Mark 5:25–34 , ​ Second rejection at Nazareth ​ ​ Matthew 8:28–34 , Mark 5:1–20 , Luke 8:26–39 ​ ​ Parables: ​ ​ ​ ​ Future of the kingdom ​ Matthew 13:1–53 , Mark 4:1–34 , Luke 8:4–18 ​ ​ The Kingdom of Heaven Discourse from a boat ​ Matthew 13:2 , Mark 4:1 ​ ​ Sower CFMCorner Insights ​ Matthew 13:3–9 , 18–23 , Mark 4:3–9 , 14–20 , Luke 8:4–8, 11–15 ​ ​ Understanding the Parable of the Sower Why parables? ​ Matthew 13:10–17 , 34–35 , Mark 4:10–13 , Luke 8:9–10 ​ ​ Parables of Jesus Candle ​ Luke 8:16–18 , Mark 4:21–25 ​ ​ Tares ​ Matthew 13:24–30, 36–43 , Mark 4:26–29 ​ ​ Mustard seed ​ Matthew 13:31–32 , Mark 4:30–32 , Luke 13:18–19 ​ ​Parables of Jesus: Jesus Declares the Parables of the Wheat and Tares, Mustard Seed, and Leaven Leaven ​ Matthew 13:33 , Luke 13:20–2 1 ​ ​ Treasure in field ​ Matthew 13:44 ​ ​ Pearl of great price ​Galilee Matthew 13:45–46 ​ Net ​Galilee Matthew 13:47–50 ​ Householder ​ Matthew 13:51–52 ​ ​ Finishes parables of the kingdom ​Galilee Mark 4:33–34 ​ ​ * Overlaps the previous lesson **Overlaps future lesson Church Videos & Resources Parables of Jesus: Parable of the Sower (Matthew 13:1-23) Parables of Jesus: The Parable of the Wheat and the Tares (Matthew 13:36-43) Parables of Jesus: Jesus Declares the Parables of the Wheat and Tares, Mustard Seed, and Leaven (Matthew 13: 36-43) Parables of Jesus: The Kingdom of Heaven (Matt 13: 44-51) Seek Ye the Kingdom of God (Luke 12:13-34) Scripture Central Study Guide The Bible Project Overview Matthew 1-13 , Part 2: Matthew 14-28 Parables of Jesus Luke 3-9 , Luke 9-19 BYU’s RSC Names of the Parables Of Soils and Souls: The Parable of the Sower BYU Studies Matthew 11-12; Luke 11 Messages of Christ Understanding the Parable of the Sower Video Tours of the Holy Land Holy Land Tour: Galilee and the North Capernaum Galilee ( The Unexpected Home of the Messiah , The Unexpected Base of the Messiah , The Unexpected People of the Messiah ) The Decapolis The Chosen Series Luke 8:2, Jesus Heals Mary Magdalene Matthew 13:47-52, The Parable of the Fish in the Net Additional Videos & Insights BLB Tutorial s Latter Day Gospel Source Book of Mormon Study Notes Principle Challenge Study Group

CFM: March 27–April 2 Matthew 14 ( INT ); Mark 6 ( INT ); John 5 ( INT ) 6 ( INT ) Videos and Podcasts Video/ Podcast ​Lesson Extension ​Additional Materials Scripture Central Matthew 14; Mark 6; John 5–6 ​ Follow Him Matthew 14 ; Mark 6 ; John 5–6 Part 1 , Part 2 Transcripts Line Upon Line Matthew 14; Mark 6; John 5–6 ​FHE Lesson Teaching with Power Matthew 14; Mark 6; John 5–6 ​ Don't Miss This Matthew 14; Mark 6; John 5–6 ​ ​CFM New Testament Matthew 14; Mark 6; John 5–6 Handout ​Unshaken Matthew 14 ; Mark 6 ; John 5–6 Part 1 , Part 2 ​ ​The Interpreter Foundation Matthew 14; Mark 6; John 5–6 ​Study helps by Jonn Claybaugh ​Teaching Helps with John Hilton Matthew 14; Mark 6; John 5–6 ​ ​Talk of Him Matthew 14; Mark 6; John 5–6 ​ ​Ponderfun Matthew 14; Mark 6; John 5–6 ​Talking Scripture Matthew 14; Mark 6; John 5–6 ​show notes Resources and Insights about this Week's Lesson In today's Relief Society lesson, Stephani gave a beautiful lesson on learning to receive revelation. She had a video she did not have time to share, so I told her I would add a link to that video HERE . This was not only a profound addition to her already amazing lesson but perfectly ties into the materials we are studying with our CFM lesson this week. Elder F Enzio Busche offers powerful insights that can help us all to get our lives in tune with the Savior, so we can better learn to Hear Him, and understand the lessons and revelation he so graciously and abundantly offers. John Chapter 5 begins by saying that Christ was in Jerusalem to observe one of the Jewish Festivals. While we do not know what Festival he was there observing, it is worth taking some time to examine the significance of the Traditional Festivals to provide some cultural context for this introduction; this can help one better understand their significance in the Life of the Savior. The Jewish Festivals (Feasts), also known as the Jewish Holidays (Holy Days), and Appointed Feasts, are a series of annual celebrations and observances that are outlined in the Old Testament (Deuteronomy 16, INT ). There are seven main Israelite Festivals that were observed anciently, which include: Passover ( Pesach , Pascha ): This festival commemorates the Jewish people's liberation from slavery in Egypt. ( Jesus Christ, the Passover Lamb ) Feast of Unleavened Bread (Hag Ha Matzah , Azymos ): This festival is closely linked with Passover and involves eating unleavened bread for seven days. Feast of Firstfruits ( Bikkurim , Aparche ): This festival celebrates the first fruits of the harvest and is often associated with the giving of the Torah. It is celebrated on the first Sabbath after the Passover. So, when Christ was Resurrected, it was on Bikkurim, "he being the firstfruits of them that slept." (1 Corinthians 15:20 INT ) Feast of Weeks ( Shavuot , Pentecost ) concludes the Counting of the Omer, 7 x 7 weeks after Passover): This festival is also known as Pentecost (the 50th day), and it marks the giving of the Torah at Mount Sinai. According to the timing and context of the scriptural records, it was likely during this festival that Jesus appeared to the Nephites at the temple in Bountiful, where they would have been gathered to observe Shavuot, according to the Law of Moses, which the Book of Mormon clearly states they observed. This would have been during the same time that the early followers of Christ in Jerusalem received the Holy Ghost and an outpouring of his gifts. ( Understanding Pentecost and the Feast of Weeks ) Feast of Trumpets / Jubilee (Yom Teruach , also called Rosh Hashanah, "Head of the Year, or New Year," μνημόσυνον σαλπίγγων ): This festival is marked by the blowing of the Shofar , and it represents the beginning of the Jewish New Year in a celebration of the High Holy Days, which included Yom Kippur, Sukkot, and Simchat Torah (Rejoicing in the Torah). It is interesting to note that it was during the period of the High Holy Days that Joseph Smith received the Golden Plates from the Angel Moroni, who is frequently depicted as one who is sounding a trumpet. ( Understanding Feast of Trumpets or Rosh Hashanah , Know Why ) Day of Atonement (Yom Kippur , Katallagey ): This is the holiest day of the Jewish year and foreshadows the Atonement of Jesus Christ. This day highlights gospel principles associated with sacrifice, repentance, fasting, and sacred offerings in an effort to become one with God. ( Understanding the Day of Atonement or Yom Kippur ) Feast of Tabernacles ( Sukkot , Skenopegia ): This festival commemorates the Jewish people's journey through the desert and involves living in temporary booths (sukkot) for seven days. ( Understanding Feast of Tabernacles or Sukkot ) These feast days were organized into three sections, indicated by three pilgrimages to the Temple, where the Prophet and leaders would instruct the Israelites. Passover, Unleavened Bread, and the Firstfruits were all Spring Festivals. At the conclusion of Passover, seven weeks were counted, and Pentecost occurred on the 50th day, in early summer. The Fall Festivals, or High Holy Days, included the Festival of Trumpets, the Day of Atonement, and the Feast of Tabernacles. These Holy Days were symbolically represented on the Menorah. The Festival of Purim (the Persian word for גּוֹרָל / κλῆρος " Lots ") and Hanukkah "Dedication" ( חֲנֻכָּה / ἐγκαίνια ) were added later, following the Babylonian Exile, which is part of the reason why menorahs today frequently have 9 branches instead of the 7 that existed during the First Temple Period. Purim celebrates the story of Esther, and Hanukkah celebrates the rededication of the Temple. The Sabbath is also considered a feast day, but it is one that is celebrated every 7 days instead of annually, like the others listed above. With few omitted exceptions, the New Testament identifies that Christ and his disciples observed these Jewish festivals; they were Jewish, after all. The three pilgrimage festivals of Passover, Shavuot, and Sukkot were periods when Christ and his followers would frequently travel and gather. These were ideal times for the Savior to teach, and he did. John's gospel, in particular, highlights the observation of several festivals, including Passover, the Feast of Tabernacles, and the Feast of Dedication (Hanukkah). Many of Jesus' Discourses and Miracles correspond with the feast days, and Christ frequently used symbolic aspects associated with religious traditions to teach significant gospel principles. Several of the Festivals are also directly related to significant events, such as the Last Supper, Resurrection, and Day of Pentecost. Passover was a significant event in the life (and sacrifice) of Jesus Christ. In John 6:4, it is mentioned that the Passover was near. The events that follow, including the feeding of the five thousand and the Bread of Life Sermon, take place around the time of Passover. During the Bread of Life Sermon, Jesus identifies himself as the "bread of life" that has come down from heaven, and whoever eats this bread will have eternal life (John 6:48-51). This teaching emphasizes the spiritual significance of the Passover, which commemorates the Jews' liberation from slavery in Egypt and the passing over of their firstborn sons during the final plague. It is also reminiscent of God himself miraculously providing Manna to the Israelites in the wilderness. Thus, Jesus' Bread of Life Sermon can be seen as a fulfillment and expansion of the Passover theme, demonstrating how he offers a new kind of liberation and salvation to those who believe in him. It was during a later Passover Seder that Jesus instituted the Sacrament during the Last Supper. This symbolic meal, which included the breaking of bread and sharing of wine (water), symbolically represents the body and blood of Jesus Christ, which was shed as a sacrificial offering on behalf of the body or children of Christ. This symbolic ordinance continues to be central to the worship of many Christian Faiths, even today. The Feast of Tabernacles was another major festival that Christ observed. Also known as Sukkot, this holiday commemorates the Israelites' 40 years of wandering in the desert after their exodus from Egypt. During this time, they lived in temporary shelters or booths (tents), known as sukkot, to protect themselves from the elements. In the New Testament, the Feast of Tabernacles is mentioned in the Gospel of John, where Jesus attends the festival and makes a significant statement about himself: "I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life" ( John 8:12 ). This statement was made during the festival's celebration of the lighting of the four golden lampstands in the Temple, which illuminated the entire courtyard. This was traditionally part of the Hakhel gathering. The light symbolized God's guidance and presence during the Israelites' time in the desert. Jesus, by referring to himself as the light of the world, was making a claim to be the embodiment of God's guidance and presence, the one who would lead people out of darkness and into the light of salvation. The Feast of Tabernacles also involved a water ceremony where water was poured out on the altar in the Temple. This water ceremony symbolized the pouring out of God's spirit and his provision of physical and spiritual life. In John 7:37-38 , Jesus stood up and proclaimed, " If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water." Jesus identified himself as the source of spiritual refreshment and fulfillment, which was symbolized by the water ceremony during the Feast of Tabernacles. These are a few of many examples where Christ used the feast days and symbols to teach important gospel principles and to reveal his identity as the Messiah. The Feast of Dedication , or Hanukkah , is also mentioned in John's gospel (John 10:22 INT ). In John 10:1-21, Jesus refers to himself as the Good Shepherd who cares for his flock and lays down his life for them. This passage is set in the context of a debate with the Pharisees, who are questioning Jesus' authority and challenging his claims to be the Messiah. The events leading up to the celebration of Hanukkah also involve a struggle for religious and political authority. In the 2nd century BCE, the Seleucid Empire, which ruled over Judea, attempted to suppress Jewish religious practices and impose Hellenistic culture on the Jewish people. The Jewish priest Mattathias and his sons, known as the Maccabees, led a revolt against the Seleucid Empire and ultimately succeeded in reclaiming the Temple in Jerusalem. The Maccabees are often seen as heroic figures who defended Jewish religious and cultural identity against the forces of assimilation and oppression. In this sense, they can be seen as shepherds who protected their flock from harm. There are some scholars who suggest that Jesus may have had the events of Hanukkah in mind when he spoke about being the Good Shepherd. In this interpretation, Jesus is positioning himself as a shepherd who defends his flock against the forces of oppression and assimilation, much like the Maccabees did in their time. Christ used this festival to teach about his own identity, to proclaim himself as the "good shepherd" who would lay down his life for his sheep. In summary, the Jewish Festivals outlined in the Bible were symbolic celebrations and observances that played an important role in the life of Christ and his disciples; and there are many significant lessons that can still be learned today. In the Old Testament, Jehovah used these festivals to teach his people how to recognize him. During his mortal ministry, Christ used these feast days as opportunities to reveal himself as the Messiah. In the Latter-Days, God sent the Angel Moroni to open a New Dispensation, a Rosh Hashanah, to prepare the world for his Second Coming. While we do not currently celebrate the traditional festivals in the same way that they did anciently, we do observe the Spirit and purpose of the Holy Days. The Spring Festival of Pesach corresponds with our Spring General Conference. The festivals included in the High Holy Days (Yom Teruach, Yom Kippur, and Sukkot) correspond with our Fall General Conference, where we symbolically turn the doors of our tents to the Temple to hear from the Lord's appointed stewards as we all feast upon the Word of Christ. As we prepare for General Conference this week, remember the great blessing and privilege that is ours. As children of Israel, who put our faith in Christ, we have an opportunity to draw closer to the Savior of the World as we participate in these sacred and ancient traditions. What an amazing privilege it is to learn from living prophets, to have so many Temples, and to receive the blessings of the covenant. These are blessings that might remind us all of the song, "I Stand All Amazed." Major Topics & Events Matthew Major Events/ Doctrines ​Location ​Scripture Source ​Cross-References ​Videos Jesus attends a feast ​Jerusalem John 5:1 ​ ​ John Chapter 5 Healing on the Sabbath at Pool of Bethesda ​​Jerusalem John 5:2–16 ​Jesus Heals a Lame Man on the Sabbath *Discourse: Witness of the Father, Proclaims to be the Son of Man & Messiah, Teaches about Resurrection, Eternal Life, & Praises John John 5:17–47 ​ ​VIdeo ​*Jesus' initial rejection in Nazareth ​ ​​Mark 6:1-6 ​ Jesus' Sermon and rejection in Nazareth ​*Jesus sends out Twelve by two ​ ​Mark 6:7-13 ​ ​ Jesus Calls Twelve Apostles to Preach and Bless Others ​Herod’s fear of Jesus ​ ​ Matthew 14:1–2 , ​ Mark 6:14–16 Luke 9:7–9 ​ John the Baptist’s death ​​Machaerus (Perea) ​ Matthew 14:3–12 , ​ Mark 6:17–29 ​ ​ Passover: The Twelve return ​Near Bethsaida Matthew 14:13–15 , Mark 6:30–32 , John 6:1–4 Luke 9:10 ​ *Feeds five thousand men + women & children with 5 loaves & 2 fish ​Sea of Galilee Matthew 14:16–21 ,​ Mark 6:33–44 , John 6:5–14 ​ Luke 9:11–17 ​Video *Jesus walks on water (Peter) ​ Matthew 14:22–33 , ​ Mark 6:45–52 , John 6:15–21 ​ Video *Healings Mark 6:53-56 Matt 9:18-22 ​ Luke 8:16–18 , Mark 4:21–25 ​ Discourse: Bread of Life ​​Synagogue at Capernaum John 6:22–71 ​ ​Video * Overlaps the previous lesson **Overlaps future lesson Church Videos & Resources Jesus Heals a Lame Man on the Sabbath (John 5:2-12) The Feeding of the 5,000 (Matthew 14:13-21) Jesus Walking on Water - Wherefore Didst Thou Doubt? (Matt 14:25-33) I am the Bread of Life - Jesus Christ ( John 6:25 -71 ) Scripture Central Study Guide The Bible Project Overview Matthew 1-13 , Part 2: Matthew 14-28 Parables of Jesus Luke 3-9 , Luke 9-19 BYU’s RSC The Bread of Life Sermon The Bread of Life Discourse as Dialogue Video Tours of the Holy Land Holy Land Tour: Galilee and the North Capernaum Galilee ( The Unexpected Home of the Messiah , The Unexpected Base of the Messiah , The Unexpected People of the Messiah ) Pools of Bethesda The Chosen Series John 5:1-13, Jesus Heals at the Pool of Bethesda Additional Videos & Insights BLB Tutorial s Latter Day Gospel Source Book of Mormon Study Notes Principle Challenge Study Group “To Bear Testimony of Mine Only Begotten” By Elder L. Aldin Porter Video / Book: Feasts and Festivals of the Messiah Symbols of the Messiah by Daniel Smith Days of Awe by Gayle Boyd

CFM: April 3–9 Easter Videos and Podcasts Video/ Podcast ​Lesson Extension ​Additional Materials Scripture Central Easter ​ Follow Him E aster Part 1 , Part 2 Transcripts Line Upon Line Easter ​FHE Lesson Teaching with Power Easter ​ Don't Miss This Easter ​ ​CFM New Testament Easter Handout ​Unshaken E aster ( not yet posted ) ​ ​The Interpreter Foundation Easter ​Study helps by Jonn Claybaugh ​Teaching Helps with John Hilton Easter ​ ​Talk of Him Easter ​ ​Ponderfun Easter ​Talking Scripture E aster ( not yet posted ) Resources and Insights about this Week's Lesson This is my favorite time of the year, there are so many wonderful ways to Celebrate the Savior. With Conference this weekend, followed by Easter, there are many ways and opportunities to make this week especially meaningful. Here are a few ideas that might be fun. Grow Your Relationship with Jesus Christ during Holy Week 8 Fun Ways You Can Celebrate Easter with Your Family All Week Long Holy Week Free Easter Printables A Day-by-Day Guide to Celebrating Easter Week with Your Family How to Celebrate Easter Holy Week With Your Family Understanding Passover This week, in addition to Easter, Jews worldwide will celebrate Passover on the evening of April 5. Understanding the Passover experience can greatly enrich one's understanding and appreciation for the events of Holy Week. Our family has Jewish lines, and we have had the special opportunity to learn about and participate in several Jewish Festivals over the years, including Passover. During that time, many correlations between Jewish festival traditions and our modern Temple Practices have stood out. This should not be surprising because our Modern Temple ordinances were patterned after ancient Temple practices. While I was attending synagogue a few years ago, this topic came up. The Rabbi who was teaching the class knew I was LDS, and he pointed me out, saying, "You Mormons (this was prior to the name adjustment), we have many similarities; because you have the temple, you are able to focus on sacred spaces. We Jews are still waiting for our Temple, so until then, we have the special opportunity to focus on Sacred Times." I loved this dear Rabbi's profound observation, and I have loved the tender insights that I have received in learning more about the beautiful traditions that unite our faiths and bring our tribes together. Some Jews are offended when Christians observe Passover, which is a justified response. This is a very sacred experience for them, similar in many ways to our Temple observance. If one chooses to participate in a Seder, one should do so with the utmost respect for our Jewish brothers and Sisters. Preferably, one should attend a Seder that is hosted by a Jewish Family or local Synagogue. This is a symbolically rich tradition that the Jewish people have faithfully preserved for 5783 years at a very high cost. It is a tradition that the Christian community rejected and discarded, a tradition that they actively tried to silence through violence, so one can understand why some members of the Jewish community might be hesitant and concerned. Several years ago, I put together a presentation for my family to demonstrate some of the symbolic connections between Passover and the Temple ( Sacred Times & Places ), focusing on the Jewish Traditions of the Haggadah. While this presentation is far from perfect, I am happy to share it with those who are interested. Other resources are listed in the links below, including some links to traditional Haggadahs and recipes for those who are interested in learning about this Ancient and Sacred Tradition. Video / Book: Feasts and Festivals of the Messiah by Lynda Cherry Symbols of the Messiah by Daniel Smith Days of Awe by Gayle Boyd Bird's Head Haggada: The oldest Haggadot in existence, dating back to the 13th Century. This was introduced to us by Daniel Rona, and it has been a family favorite for many years. Chabad Passover Recipes Per request, I am adding the recipe for the Charoset I made last year for Sunday School. Charoset Recipe 3 medium apples, such as Fuji or Honeycrisp, peeled and finely diced 1/8 c. lemon juice 1 c. toasted pecan, roughly chopped (I personally like putting in candied nuts) 1/4 c. craisins 1/4 c. grape juice 1 c . Medjool Dates (pitted) 1/2 tbsp. honey 1 tsp. lemon zest 1/2 tsp. ground cinnamon Pinch kosher salt Chop pecans. Dice apples to desired cube size, place in a large mixing bowl, and add lemon juice to preserve color. Set to side. (I will frequently just run the apples through the food processor because I am lazy, but some like to cut into cubes because it looks prettier.) In a food processor, blend pitted dates, lemon zest, honey, cinnamon, salt, and grape juice. Pour mixture in with diced apples, and add in chopped pecans and craisins. Mix together thoroughly and refrigerate until ready to serve. (I personally think this is plenty sweet, but some like it sweeter, so if you are one of those people, feel free to add a bit of brown sugar.) Last Week of Christ's Mortal Ministry Chronology There has been an ongoing debate among scholars regarding the chronology of the last week of Christ's life. The traditional account holds that Christ was crucified on a Friday and rose from the dead on Sunday (2 days). However, some scholars argue that Christ was actually crucified on a Thursday, which would have resulted in two Sabbath days, the Passover Sabbath on Friday and the regular Sabbath on Saturday (3 days). This alternative timeline is gaining more validity among scholars due to biblical evidence that supports the notion of a Thursday crucifixion. James Tabor's article " The Last Days of Jesus: A Final 'Messianic' Meal " explains some of these details, The confusion arose because all the gospels say that there was a rush to get his (Christ's) body off the cross and buried before sundown because the “Sabbath” was near. Everyone assumed the reference to “the Sabbath” had to be Saturday, so the crucifixion must have been on a Friday. However, as Jews know, the day of Passover itself is also a “Sabbath” or rest day, no matter what weekday it falls on. In the year 30 AD Friday, the 15th of the Jewish month Nisan was also a Sabbath, so two Sabbaths occurred back to back, Friday and Saturday. Matthew seems to know this as he says that the women who visited Jesus’ tomb came early Sunday morning “after the Sabbaths” ( Matthew 28:1 uses the plural form σαββάτων "of the Sabbaths," indicating two Sabbaths ). As is often the case, the gospel of John preserves a more accurate chronology of what went on. John specifies that the Wednesday night “last supper” was “before the festival of Passover” ( John 13:1 ). He also notes that when Jesus’ accusers delivered him to be crucified on Thursday morning they would not enter Pilate’s courtyard because they would be defiled and would not be able to eat the Passover that evening (John 18:28). John knows that the Jews would be eating their traditional Seder meal Thursday evening. (John 19:31 ( INT ) also refers to the day of Preparation and the next day being a special Sabbath. The word preparation, Paraskevi , is the Greek name for Friday ) While the differences in the dates do not detract from the importance of the events in any way, the difference in the timelines may help to clear up some confusion that many have had regarding the last days of Christ's life and the events leading up to his crucifixion, such as why is there a huge gap in information on Wednesday, when all of the other days are so packed? This revised timeline may also make some events even more poignant and meaningful. For example, If Christ died at 3:00 PM on Thursday, this would have been the exact time that the priests were shedding the blood of the sacrificial lambs on the Temple Mount. Additionally, this alternative chronology better correlates with the overall timeline of the story, an understanding of Jewish tradition, and it more accurately depicts Christ's predictions regarding Jonah, that he would be in the heart of the earth for three days and three nights, as well as his statement that everything written about him by the prophets would be accomplished. In conclusion, it does not really matter if one wants to subscribe to the traditional or the alternative timeline for the last week of Christ's life; the events still happened, and the overall story remains the same. This perspective may simply clarify some of the specifics, making more sense to those who like to get into the nuts and bolts, helping us all better understand the Savior and his life through the lens of Jewish culture and tradition. The outline below follows the alternative dates compiled from the different gospels. Major Topics & Events Major Events/ Doctrines ​Location ​Scripture Source ​Cross-References ​Videos ​Pre-Holy Week ​ ​ ​ ​Arrival in Bethany, Raising of Lazarus ​​Bethany ​ John 11:1–44 ( INT ); 12:1–2, 9–11 ( INT ) ​ Church Video , MoC Video ​Mary of Bethany Anoints Jesus' feet ​Bethany ​John 12:1-8 ( INT ) ​ ​MoC Video , Jesus anointed at Bethany ​Judas Criticizes Mary, Jesus rebukes Judas ​Bethany ​John 12:4-8 ( INT ) ​ ​ ​Priests plot to kill Jesus and Lazarus ​​​​Jerusalem ​John 12:10-11 ( INT ) ​ ​ ​ Palm Sunday ​ ​ ​ ​MOC Video ​​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 ) ​Church Video 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 ) ​MOC Video Pharisees disapprove ​Jerusalem Luke 19:39–40 ( INT ), John 12:19 ( INT ) ​ ​Jesus Weeps over Jerusalem Near Jerusalem ​Luke 19:44 ( INT ) ​ ​Jesus teaches Greek Investigators Jerusalem ​John 12:20–36 ( INT ) ​ ​ Discourse: Jesus sent by the Father ​Jerusalem John 12:23-50 ( INT ) ​ ​ ​ Monday : Cleanses Temple Temple ​Matthew 21:12-16 ( INT ), Mark 11:15–19 ( INT ), Luke 19:45–48 ( INT ) Exodus 19:4-6 ( INT ), Isaiah 6:1-4 ( INT ) ​Holy Land Site , Cleansing the Temple , MoC Video ​ Tuesday : Curses Fig Tree ​ Near Bethany ​Matthew 21:18-22 ( INT ), Mark 11:12–14, 20–26 ( INT ), Luke 13:6–9 ( INT ) ​ ​ ​ 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 ) ​ ​Church Video ​ Parable: Wicked husbandmen ​ Temple ​ Matthew 21:33–46 ( INT ), Mark 12:1–12 ( INT ), Luke 20:9–20 ( INT ) ​ ​The Parable of the Wicked Tenants ​ Parable: Wedding of a king’s son ​Temple ​Matthew 22:1–14 ( INT ), see Luke 14:1–24 ( INT ) ​ ​Elder Bednar , FCBH Films ​ Tribute to Caesar: Pharisees and Herodians ​ Temple ​ Matthew 22:15–22 ( INT ), Mark 12:13–17 ( INT ), Luke 20:21–26 ( INT ) ​ ​ Church Video ​ Marriage, seven husbands: Sadducees ​Temple ​ Matthew 22:23–33 ( INT ), Mark 12:18–27 ( INT ), Luke 20:27–38 ( INT ) ​ ​ ​ Great commandment : Pharisees ​Temple ​ Matthew 22:34–40 ( INT ), Mark 12:28–31 ( INT ), Luke 10:25–37 ( INT ) ​ ​Church Video ​ 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 ) ​ ​Church Video ​ 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 ​​Matthew 23:37–39 ( INT ), Luke 13:34–35 ( INT ) ​ ​ Why Did Jesus Weep Beside 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 ​Holy Land Site ​ Parable: Ten virgins ​ Mount of Olives ​ Matthew 25:1–13 ( INT ), Luke see 12:35–36 ( INT ) ​ D&C 45:56–59 ​ Church Video ​ Parable: Talents ​ Mount of Olives ​Matthew 25:14–30 ( INT ) ​ ​Church Video ​ Parable: Sheep, goats ​ Mount of Olives ​ Matthew 25:31–46 ( INT ) ​ ​Church Video ​Jesus Prophesied his Crucifixion in two days ​ Near Jerusalem ​ Matthew 26:2 ( INT ) ​ ​ ​Wednesday: Conspiracy at Caiaphas’s palace ​Jerusalem, High Priest's house, see map below ​ Matthew 26:3–5 ( INT ), Mark 14:1–2 ( INT ) ​ ​ ​ Feast with Simon the Pharisee ​ Bethany ​Matthew 26:6 ( INT ), Mark 14:3 ( INT ), Luke 7:36 ( INT ) ​ ​ ​ An unnamed woman anointed Jesus. (Ordinance of High Priesthood, associated with Yom Kippur. Preparatory for Christ's Atoning Sacrifice.) ​ Bethany ​ Matthew 26:7–13 ( INT ), Mark 14:3–9 ( INT ), Luke 7:37–50 ( INT ) ​ ​ Jesus Forgives Sinful Woman ​ Judas’s conspiracy to betray Jesus ​ Jerusalem ​Matthew 26:14–16 ( INT ), Mark 14:10–11 ( INT ), Luke 22:1–6 ( INT ) ​ ​ ​ The first day of unleavened bread (According to the Synoptic Gospels) ​ Jerusalem ​​Matthew 26:17–19 ( INT ), Mark 14:12–16 ( INT ), Luke 22:7–13 ( INT ) ​ ​ ​ Eve of the Passover (synoptic gospels conflict with John's account, and this is where the accounts get muddy) ​ Jerusalem ​ Matthew 26:20 ( INT ), Mark 14:17 ( INT ), Luke 22:13–14 ( INT ), John 13:1–2 ( INT ) ​ ​ ​Last Supper: ​ ​ ​Holy Land Site ​Around 7:00 PM, after sundown, Jesus' Disciples participate in a Passover Seder ​Jerusalem, Upper Room, see map below ​​ Matthew 26:20 ( INT ), Mark 14:17 ( INT ), Luke 22:13–14 ( INT ), John 13:1–2 ( INT ) ​ ​ The Last Supper and the Passover Feast ​ “One of you shall betray me” ​​Jerusalem, Upper Room ​​ Matthew 26:21–24 ( INT ), Mark 14:18–21 ( INT ), Luke 22:21–23 ( INT ), John 13:18–22 ( INT ) ​ ​Church Video: The Last Supper ​Judas identified ​​Jerusalem, Upper Room ​​Matthew 26:25 ( INT ), John 13:23–30 ( INT ) ​ ​ ​ Sacrament instituted ​​Jerusalem, Upper Room ​ Matthew 26:26–29 ( INT ), Mark 14:22–25 ( INT ), Luke 22:15–20 ( INT ) ​ ​ ​ Jesus washes disciples’ feet ​​​Jerusalem, Upper Room ​ John 13:2–5 ( INT ) ​ ​ ​ Peter’s protest ​​​Jerusalem, Upper Room ​​ John 13:6–12 ( INT ) ​ JST, John 13:10–11 ​ ​ Jesus’ example ​​​Jerusalem, Upper Room John 13:13–17 ( INT ) ​ ​ ​ A new commandment ​​​Jerusalem, Upper Room ​​ John 13:31–35 ( INT ) ​ ​ ​ Jesus comforts the disciples ​​​Jerusalem, Upper Room John14:1–15 ( INT ) ​ ​ ​ Another Comforter ​​​​Jerusalem, Upper Room ​ John 14:16–31 ( INT ) ​ ​ ​ The True Vine ​​​​​Jerusalem, Upper Room ​​John 15:1–8 ( INT ) ​ ​ ​ Love one another ​​​​​Jerusalem, Upper Room John 15:9–17 ( INT ) ​ ​ ​ Hatred of the world ​​​​​Jerusalem, Upper Room ​​ John 15:18–25 ( INT ) ​ ​ ​ The Spirit of truth testifies ​​​​​Jerusalem, Upper Room ​​ John 15:26–27 ( INT ) ​ ​ ​ Warnings to the Apostles ​​​​​Jerusalem, Upper Room ​​ John 16:1–6 ( INT ) ​ ​ ​ Opposition: Joy and sorrow ​​​​​Jerusalem, Upper Room ​​ John 16:17–30 ( INT ) ​ ​ ​ Prophecy: Flock to be scattered ​​​​​Jerusalem, Upper Room ​​Matthew 26:31–32 ( INT ), Mark 14:27 ( INT ), John 16:31–33 ( INT ) ​ ​ ​Sang hymn before retiring to Gethsemane (probably around 10:00 PM) ​​​​​​Jerusalem, Upper Room ​​Matthew 26:30 ( INT ), Mark 14:26 ( INT ) ​ ​The Great Hallel A traditional rendition of the Hallel being performed at the Western Wall ​ Jesus’ intercessory prayer ​​​​​Jerusalem, Upper Room to Gethsemane ​​ John 17 ( INT ) ​ ​Jesus Warns Peter and Offers the Intercessory Prayer ​ Thursday : Trial, the next morning ​Jerusalem ​ Matthew 27:1 ( INT ), Mark 15:1 ( INT ), Luke 22:66 ( INT ), John 18:28 ( INT ) ​ ​ ​ Hearing before Caiaphas ​Jerusalem Matthew 27:1 ( INT ), Mark 15:1 ( INT ), Luke 22:66–71 ( INT ), John 18:24 ( INT ) , 28 ( INT ) ​ ​ ​ Hearing before Pilate (around 6:30) ​Jerusalem ​ Matthew 27:2 ( INT ) , 11–14 ( INT ), Mark 15:1–5 ( INT ), Luke 23:1–6 ( INT ), John 18:28–38 ( INT ) ​ ​ ​ Judas’s remorse and death ​ Temple ​Matthew 27:3–10 ( INT ) ​ ​ ​ Hearing before Herod (sent around 7:00 am) ​ Jerusalem ​Luke 23:7–10 ( INT ) ​ ​ ​ Herod and soldiers mock Jesus ​ Jerusalem ​ Luke 23:11–12 ( INT ) ​ ​ Second hearing before Pilate ​ Antonia fortress, see map below ​Matthew 27:15–31 ( INT ), Mark 15:6–15 ( INT ), Luke 23:11–17 ( INT ) ​ ​ Holy Land Sites ​Barabbas released (around 8:00 am compare with Yom Kippur scapegoat) ​ Antonia fortress ​ Matthew 27:15–21, 26 ( INT ), Mark 15:6–15 ( INT ), Luke 23:18–25 ( INT ), John 18:39–40 ( INT ) ​ ​ Pilate washed his hands to proclaim his innocence ​​ Antonia fortress ​ Matthew 27:24–25 ( INT ), Luke see 23:4 ( INT ) , 14 ( INT ) , 22 ( INT ), John see 19:4 ( INT ) ​ ​Church Video: Jesus Is Condemned Before Pilate , My Kingdom is Not of this World ​Clothed in Purple Robes & Crown of Thorns ​ Matthew 27:29 (INT), ​Mark 15:17 ( INT ), John 19:2 (INT) ​ πορφύρα , אַרְגָמָן (Purple was symbolic of the Ancient Temple clothing & Veil. The thorns may be related to the acacia tree, the same type of tree that was used to make the Ark of the Covenant.) Shittah Thorn Trees Tyrian Purple ​ Jesus carries his own cross to Golgotha Outside Jerusalem gates, actual site debated ​Matthew 27:32–34 ( INT ), Mark 15:20–23 ( INT ), Luke 23:26–31 ( INT ), John 19:13–17 ( INT ) ​ Holy Land Sites ​ The Crucifixion Matthew says 3rd hour (9:00am) John says 6th hour (12:00 PM) ​ Calvary ​ Matthew 27:35–44 ( INT ), Mark 15:24–33 ( INT ), Luke 23:32–43 ( INT ), John 19:18–22 ( INT ) ​ Helaman 14:20–27 ; 3 Nephi 8:5–22 ; 10:9 ​Church Video: Jesus Is Scourged and Crucified ​Jesus speaks to two theives Calvary​ Luke 23:39-43 ( INT ) ​ ​ ​ Soldiers cast lots for Jesus’ robe Calvary​ ​Matthew 27:35 ( INT ), Mark 15:24 ( INT ), Luke 23:34 ( INT ), John 19:23–24 ( INT ) ​ ​ ​ The sign: King of the Jews Calvary​ ​Matthew 27:37 ( INT ), Mark 15:26 ( INT ), Luke 23:38 ( INT ), John 19:19–22 ( INT ) ​ ​ ​ Darkness for 3 hours Calvary​ ​Matthew 27:45 ( INT ), Mark 15:33–36 ( INT ), Luke 23:44–45 ( INT ) ​ ​ Jesus offered vinegar to drink from a branch of hyssop Calvary​ ​Matthew 27:48 (INT), Mark 15:36 ( INT ), Luke , John 19:29-30 ( INT ) ​​​ BD ​ ​Last Words: Jesus’ mother put in John’s care, ​ ​John 19:26-27 ( INT ) ​​ BD ​ Jesus calls out to his Father, "Eli, Elu, lama sabachthani?" ​ ​Matthew 27:46 ( INT ), Mark 15:34 ( INT ) ​ ​ ​ Death of Jesus Christ (9th hour, around 3:00 PM, the same time that the Passover lambs at the Temple are being slain) ​ ​Matthew 27:46–50 ( INT ), Mark 15:37 ( INT ), Luke 23:46 ( INT ), John 19:28–30 ( INT ) ​ ​ ​ Earthquake: Veil of temple rent ​ Jerusalem ​Matthew 27:51–53 ( INT ), Mark 15:38 ( INT ), Luke 23:45 ( INT ) ​ ​ ​ Pierced by a spear (around 3:15 PM) ​ Calvary ​John 19:31–34 ( INT ) ​ ​ ​ Passover scripture fulfilled ​ Calvary John 19:35–37 ( INT ) ​ ​ ​ Watchers near the cross ​ Calvary ​Matthew 27:54–56 ( INT ), Mark 15:39–41 ( INT ), Luke 23:47–49 ( INT ) ​ ​ ​ Jesus’ burial (Around 4:00 PM in hasty preparation for the Passover Sabbath) ​Near Jerusalem ​Matthew 27:57–61 ( INT ), Mark 15:42–47 ( INT ), Luke 23:50–56 ( INT ), John 19:38–42 ( INT ) ​ ​Church Video: Jesus Is Laid in a Tomb ​ Chief priests and Pharisees seal the tomb ​Near Jerusalem ​Matthew 27:62–66 ( INT ) ​ ​ ​Beginning of Passover Sabbath, Thursday evening at sunset, around 7:00 PM.(night 1) ​ ​ ​ ​ ​ Good Friday continuation of Passover until sunset on Friday evening (night 2) ​ ​ ​ ​Saturday , 2nd Sabbath Day (night 3) ​ ​ ​ ​ Resurrection Morning : Sunday Earthquake, angels open tomb ​ ​Matthew 28:1–2 ( INT ), Luke 24:1–2 ( INT ) ​ JST, Matthew 28:1–2 ​Church Video: Jesus Is Resurrected ​Women come to Tomb, find the stone rolled away, see the angels, and run to tell the apostles ​ Luke 23:55-56 ( INT ) - 24:1-11 ( INT ), John 20:1–2 ( INT ) ​ ​ ​ Peter and John run to the tomb ​ Near Jerusalem Luke 24:12, 24 ( INT ), John 20:3–10 ( INT ) ​ ​ Mary returns to the open tomb, “Woman, why weepest thou?” ​ Near Jerusalem ​John 20:11–13 ( INT ) ​ ​ ​ “Touch me not” ​ Near Jerusalem ​John 20:14–17 ( INT ) ​ ​ ​ Disciples told but disbelieve ​ Near Jerusalem Mark 16:10–11 ( INT ), Luke 24:9–11 ( INT ), John 20:18 ( INT ) ​ ​ ​ Two Marys come to the tomb ​ Near Jerusalem ​Matthew 28:1 ( INT ), Mark 16:1–4 ( INT ), Luke 23:55 ( INT ) ; 24:3 ( INT ) ​ ​ ​ Angels: “He is risen” ​ Near Jerusalem ​Matthew 28:2–8 ( INT ), Mark 16:5–8 ( INT ), Luke 24:4–8 ( INT ) ​ ​ ​ Women meet Jesus ​ Near Jerusalem ​Matthew 28:9–10 ( INT ), Mark 16:9 ( INT ) ​ ​ ​ Officials bribe soldiers ​ Near Jerusalem ​Matthew 28:11–15 ( INT ) ​ ​ ​ Jesus appears to two disciples ​ Emmaus ​Mark 16:12 ( INT ), Luke 24:13–32 ( INT ) ​ ​Church Video ​ Two tell others who disbelieve ​ Jerusalem Mark 16:13 ( INT ), Luke 24:33–35 ( INT ) ​ ​ ​ Evening: Jesus appears to disciples ​ Jerusalem Mark 16:14 ( INT ), Luke 24:36–49 ( INT ), John 20:19–23 ( INT ) ​ ​Church Videos: The Risen Lord Jesus Christ Appears to the Apostles ​ Thomas, absent, does not believe ​ Jerusalem ​John 20:24–25 ( INT ) ​ ​ ​ Eight days later: With Thomas ​Jerusalem ​John 20:26–29 ( INT ) ​ ​Church Video: Blessed Are They That Have Not Seen, and Yet Have Believed - Thomas of the Bible Church Videos & Resources Easter Day-by-Day The Last Week of the Savior's Life The Savior's Final Week at a Glance The Last Supper (John 13: 1-35) Jesus Warns Peter and Offers the Intercessory Prayer (Luke 22: 31-34) The Savior Suffers in Gethsemane (Matthew 26: 36-57) Jesus Is Tried by Caiaphas; Peter Denies Knowing Him (Matthew 26: 57-75) Jesus Is Condemned Before Pilate (Matthew 27: 1-2, 11-25) Jesus Is Scourged and Crucified (Matthew 27: 26-50) Jesus Is Laid in a Tomb (Matthew 27: 57-60) Jesus Is Resurrected (John 20: 3-18) He Is Risen (John 20: 11-17) For God So Loved the World (John 3:16 ) To This End Was I Born My Kingdom Is Not of This World The Risen Lord Jesus Christ Appears to the Apostles (Luke 24:36-41, 44-49) Blessed Are They That Have Not Seen, and Yet Have Believed - Thomas of the Bible (John 20: 24-29) He is Risen: John the Beloved's Witness of the Resurrection Scripture Central Study Guide The Bible Project Overview Matthew 1-13 , Part 2: Matthew 14-28 Parables of Jesus Luke 3-9 , Luke 9-19 BYU’s RSC What the Atoning Sacrifice Meant for Jesus The Christian History and Development of Easter The Atonement and the Resurrection “He Is Risen” Messages of Christ Holy Week (This link takes you to Daniel's Blog site, and it has a fantastic overview with numerous videos that are excellent. I suggest binging them all!) Video Tours of the Holy Land Holy Week: Where it Happened Additional Videos & Insights BLB Tutorial s Latter Day Gospel Source Book of Mormon Study Notes Principle Challenge Study Group

CFM: April 10–16 Matthew 15 ( INT ), 16 ( INT ), 17 ( INT ) ; Mark 7 ( INT ), 8 ( INT ), 9 ( INT ) Videos and Podcasts Video/ Podcast ​Lesson Extension ​Additional Materials Scripture Central Matthew 15-17; Mark 7-9 ​ Follow Him Matthew 1 5-17; Mark 7 -9 Part 1 , Part 2 Transcripts Line Upon Line Matthew 15-17; Mark 7-9 ​FHE Lesson Teaching with Power Matthew 15-17; Mark 7-9 ​ Don't Miss This Matthew 15-17; Mark 7-9 ​ ​CFM New Testament Matthew 15-17; Mark 7-9 ​Unshaken Matthew 1 5-17; Mark 7-9 Part 1 , Part 2 ​ ​The Interpreter Foundation Matthew 15-17; Mark 7-9 ​Study helps by Jonn Claybaugh ​Teaching Helps with John Hilton Matthew 15-17; Mark 7-9 ​ ​Talk of Him Matthew 15-17; Mark 7-9 ​ ​Ponderfun Matthew 15-17; Mark 7-9 ​Talking Scripture Matthew 15-17; Mark 7-9 ​show notes Resources and Insights about this Week's Lesson To better understand the context of Peter's declaration that Jesus was the Christ, it is helpful to understand the geography of where this testimony occurred. Caesarea Philippi was a city in northern Israel known for its pagan worship, particularly of the god Pan . Furthermore, the city was built around a cave known as the "Gates of Hades," believed to be the entrance to the underworld. The fact that Jesus asks his disciples about his identity at this location underscores the importance of their answer, highlighting the contrast between pagan beliefs and the truth of Christ. The mythologies and legends associated with the Gates of Hades revolve around the idea of death and the afterlife. In Greek mythology, Hades was the god of the underworld, and the Gates of Hades were believed to be the entrance to his realm. In Jewish tradition, the gates of Sheol, a similar underworld concept, were seen as the entrance to the realm of the dead. These gates were often described as locked or barred, making it impossible for the living to enter or leave. Several prominent mythologies are associated with this site. Here are a few examples: The Abduction of Persephone : According to Greek mythology, Persephone, the daughter of the goddess Demeter, was abducted by Hades and taken to the underworld through the Gates of Hades. This event led to the creation of the seasons, as Demeter's grief at losing her daughter caused the earth to become barren and cold. The Death of Orpheus : Orpheus was a legendary musician and poet in Greek mythology. When his wife Eurydice died, Orpheus traveled to the underworld to try to bring her back to life. He passed through the Gates of Hades, but ultimately failed in his quest and was killed by the god Bacchus. The descent of Aeneas : In Virgil's epic poem "The Aeneid," the Trojan hero Aeneas travels to the underworld through the Gates of Hades to seek guidance from his father. While there, he encounters various figures from Roman mythology, including the spirits of the dead. These myths and legends highlight the significance of Jesus's questions and statements, and help to provide context for Jesus' reference to the "Gates of Hades" during his conversation with Peter. They also demonstrate a foreshadowing of Jesus' own descent into Hell to atone for and rescue his people, an event that Christ began preparing his disciples for as they started their journey to Jerusalem. This would have been a powerful and meaningful message to Jesus' audience, particularly his disciples and members of the Northern Tribes of Israel, many of whom had assimilated into the Northern Hellenistic, Syrian, and Phoenician communities, where various cultural and religious traditions had blended. We see this with the story of the Syrophoenician woman, who begs the Savior to help her daughter. This is one of my favorite miracles the Savior performs, especially when one considers the historical context. This woman was a Canaanite, and the Jews passionately hated the Canaanites (Phoenicians), so much so that even the apostles begged the Savior to turn her away. The Romans and Jews had just fought three successive wars against the Phoenicians, known as the Punic Wars . The context for these wars began earlier, with the destruction of Tyre in 332 BCE when Alexander the Great's Army laid siege on the city. This pivotal moment resulted in significant animosity between the Phoenicians/Carthaginians and what would develop into the Roman Empire. Ultimately, after the most violent wars in the history of the world up to that point, Rome eventually rose to the top and issued its final verdict against its notorious enemy; mass genocide. This was known in history as the Roman Holocaust . When one reads the Savior's warning against Chorazin and Bethsaida, where he says that "it will be more tolerable for Tyre and Sidon on the day of judgment" than it will be for them because they rejected him, he is referencing these events. This woman was one of those hated "enemies." She experienced severe persecution because of her ethnicity, even by the apostles. When Jesus finally received the unnamed woman, he said, "It is not meet to take the children's bread, and cast it to dogs." To which the woman brilliantly responded, "Truth, Lord: yet the dogs eat of the crumbs which fall from their masters’ table." Oh, these words are powerful and so insightful! I get chills every time I read them. This woman knew whom she was addressing. Not only that, but she knew who she was and whom she served. It didn't matter that the world had turned against her. It didn't matter that she was hated and despised, even by those who should have known better. She knew her Savior, and because of that, nothing else mattered. The account can be confusing unless one understands the historical context of this story. I have unfortunately heard some horrible misinterpretations of this passage; some have even suggested that the Savior referred to this woman as the derogatory equivalent of a "female dog." However, this is not at all true; the Savior would never refer to a woman in that manner, and he did not refer to this woman in that way. This is evident in Christ's response to this woman's heartfelt reply, "O woman, great is thy faith: be it unto thee even as thou wilt." And her daughter was made whole from that very hour. This is the power of a righteous mother who knows her Savior! This woman faithfully understood what the Savior was trying to teach the apostles when he took them to Caesarea Philippi, that the mythologies and legends of the foreign nations were meager crumbs that fell from the master's table. Many of these legends contained kernels of truth, but they had become corrupted, confused, and twisted over time, primarily due to idolatry, priestcraft, and superstition. This history was clearly demonstrated when the Tribes split, when Jehu, fearing that the Northern Tribes would reunite with Judah because of the Temple, built two temples in Northern Israel, at Beth El and Tel Dan . In those temples, Jehu reinstated idols, which caused the Northern Tribes to err, and they soon returned to the same Canaanite roots that inspired the Israelites to construct the golden calf in the wilderness. In these, and other passages, Jesus teaches that he came to save not only the Jews but all the tribes of Israel and all who would follow him, the only one who had the power to save and redeem humankind from the Fall and from the "Gates of Hell," through the power of his infinite Atonement, which was quickly approaching. This was when Jesus began to teach his disciples that he would have to suffer and die to break the bands of death in order to receive all the necessary keys of the kingdom, even those of hell itself, to bring to pass the purpose of his mission, the immortality and eternal life of man. When Peter proclaimed, "Thou art the Christ," to a small extent, he began to comprehend the weight of Jesus' mission, but even then, he didn't want to accept it, and when Peter protested, Jesus rebuked him. This interaction highlights the Savior's humanity and the inherent dread he must have felt. His strong reaction, 'Get thee behind me Satan..." reflected this because the Savior knew that great pain and suffering stood just ahead. However, Jesus was prepared. In Chapter 17, Christ took Peter, James, and John with him to Mt Tabor, where Jesus was visited by Moses, Elijah, and Heavenly Father. Peter, James, and John witnessed the event. Jesus was transfigured before them, and he received the necessary keys to the Priesthood to prepare him for his perilous journey. Christ taught his disciples that he had already received one of the keys, from John the forerunner, through the ordinance of baptism. Elijah and Moses came to bestow additional keys upon him pertaining to the restorative and sealing powers of the Aaronic and Melchizedek priesthood ( Doctrine and Covenants 27:6 , Doctrine and Covenants 77:14 , Doctrine and Covenants 110:13–16 ) . It is truly amazing to recognize that these keys are once again upon the Earth, and they have been given to faithfully endowed members of God's kingdom! As such, we have been called to be "saviors on Mount Zion," to "take up our crosses," to follow Jesus Christ in his mission of saving souls through sacred redeeming ordinances. President Nelson has recently taught, “You were sent to earth at this precise time—this most crucial time in the history of the world—to help gather Israel. There is nothing happening on this earth right now that is more important than that. … This is the mission for which you were sent to Earth... Anytime you do anything that helps anyone —on either side of the veil—take a step toward making covenants with God and receiving their essential baptismal and temple ordinances, you are helping to gather Israel. It is as simple as that.” Major Topics & Events Major Events/ Doctrines ​Location ​Scripture Source ​Cross-References ​Videos Discourses on cleanliness Galilee Matthew 15:1–20 , Mark 7:1–23 ​ ​ LUMO Heals Canaanite daughter Tyre, Sidon Matthew 15:21–28 , Mark 7:24–30 ​ Lesson Heals many in Galilee Galilee Matthew 15:29–31 , Mark 7:31–37 ​ ​ Feeds four thousand Galilee Matthew 15:32–38 , Mark 8:1–9 Luke 9:10-17, John 5:1-15 T​abgha , ​LUMO Pharisees and Sadducees ask for a sign ​Galilee Matthew 15:39–16:4 , Mark 8:10–13 ​ Luke 12:54–57 Leaven of Pharisees and Sadducees ​Galilee Matthew 16:5–12 , Mark 8:14–21 ​ Luke 12:1 ​ Blind man healed by stages Bethsaida Mark 8:22–26 ​ ​Jesus Heals Blind Man Testimony of Peter Caesarea Philippi Matthew 16:13–20 , Mark 8:27–30 ​ Luke 9:18–21 Whosoever Will Lose His Life for My Sake Shall Find It , ​ LUMO Sealing keys of the kingdom promised Caesarea Philippi Matthew 16:19 ​ ​ Prophecy of death and Resurrection Caesarea Philippi Matthew 16:21 , Mark 8:31 Luke 9:22 ​LUMO Peter rebuked Caesarea Philippi Matthew 16:22–23 , Mark 8:32–33 ​ ​ Take up a cross Caesarea Philippi Matthew 16:24–27 , Mark 8:34–38 ​ Luke 9:23–26 ​ Transfiguration: Sealing keys committed ​Mount Hermon or Tabor ​ Matthew 17:1–13 , Mark 9:2–13 ​ Luke 9:28–36 ​LUMO ​Heals boy with unclean spirit ​Galilee ​ Matthew 17:14–21 , Mark 9:14–29 ​ Luke 9:37–43 ​ Again foretells death and Resurrection ​Galilee ​ Matthew 17:22–23 , Mark 9:30–32 ​ Luke 9:44–45 ​LUMO ​Tribute coin from a fish ​Capernaum ​ Matthew 17:24–27 ​ ​ * Overlaps the previous lesson **Overlaps future lesson Church Videos & Resources Thou Art the Christ, The Son of God (Matthew 16: 13-19) Whosoever Will Lose His Life for My Sake Shall Find It (Matt 16:21--28) Scripture Central Study Guide The Bible Project Overview Matthew 1-13 , Part 2: Matthew 14-28 Mark Gospel of Mark Summary BYU’s RSC Peter’s Keys Peter, Stones and Seers “Whom Say Ye That I Am?”: Peter’s Witness of Christ Video Tours of the Holy Land Holy Land Tour: Galilee and the North Capernaum Galilee ( The Unexpected Home of the Messiah , The Unexpected Base of the Messiah , The Unexpected People of the Messiah ) Mt Tabor Overview Tour: Transfiguration Mount Tavor Transfiguration of Jesus, Mount Tabor Tel Jezreel Caesarea Philippi For Kids The Transfiguration Additional Videos & Insights BLB Tutorial s Latter Day Gospel Source Book of Mormon Study Notes Principle Challenge Study Group

CFM: April 17–23 Matthew 18 ( INT ); Luke 10 ( INT ) Videos and Podcasts Video/ Podcast ​Lesson Extension ​Additional Materials Scripture Central Matthew 18: Luke 10 ​ Follow Him Matthew 18: Luke 10 Part 1 , Part 2 Transcripts Line Upon Line Matthew 18: Luke 10 ​FHE Lesson Teaching with Power Matthew 18: Luke 10 ​ Don't Miss This Matthew 18: Luke 10 ​ ​CFM New Testament Matthew 18: Luke 10 Handout ​Unshaken Matthew 18: Luke 10 Part 1 , Part 2 ​ ​The Interpreter Foundation Matthew 18: Luke 10 ​Study helps by Jonn Claybaugh ​Teaching Helps with John Hilton Matthew 18: Luke 10 ​ ​Talk of Him Matthew 18: Luke 10 ​ ​Ponderfun Matthew 18: Luke 10 ​Talking Scripture Matthew 18: Luke 10 ​show notes Resources and Insights about this Week's Lesson The lesson materials cover some pretty heavy topics this week: abuse, persecution, rejection, betrayal, pride, prejudiced mindsets, cultural clashes, conflict management, the war in heaven, hidden mysteries, gratitude, repentance, forgiveness, the Atonement, leadership/ Priesthood roles & succession, parables, compassion, service, humility, missionary work, ministering, hospitality, learning to manage priorities, setting boundaries (internal and external), and so much more. So many topics and so many treasures are packed into these short chapters, and unfortunately, there is not enough time to dig into all of them. Here are just a few additional resources that I wanted to highlight to complement those addressed in the provided links. Who is the greatest in the Kingdom? When the apostles were debating about the hierarchy of the heavens, asking who was the greatest in the Kingdom. Christ answered them in a way that they were not expecting. He called a child to him and set the child in the middle. This response was surprising because it challenged the apostle's ideas about what greatness and power meant and what roles these attributes had in the kingdom of God. In this passage, the apostles got caught up in some worldly views pertaining to power and politics, and Jesus explained that the priorities in the Lord's kingdom are very different from those the apostles had become accustomed to. However, the Savior's teachings were not new; in fact, the Bible clearly explained the purpose of leadership and administrative roles very early on. The very first calling issued to mankind on earth after the Savior was called to be the Messiah was issued to Eve, to be a mother. Her sacred duty was to care for her children; this highlighted God's first priority, and all other roles and callings were added as appendages to the sacred and noble work of raising and caring for God's children. In President Nelson's conference address, Our Sacred Duty to Honor Women . He echoed these sentiments, saying, "During my professional career as a doctor of medicine, I was occasionally asked why I chose to do that difficult work. I responded with my opinion that the highest and noblest work in this life is that of a mother. Since that option was not available to me, I thought that caring for the sick might come close. I tried to care for my patients as compassionately and competently as Mother cared for me." President Nelson's message beautifully reflects the lesson Jesus taught his apostles when he explained, "And whoso shall receive one such little child in my name receiveth me." This message sets the tone and theme for the rest of the lesson: the Parable of the Unmerciful Servant, the Parable of the Good Samaritan, and even Mary's choice to receive the better part because she made it her first priority to receive the Lord. 7 times 70 An additional insight that might be helpful to consider as one studies and unpacks the Savior's reference to 7 times 70 is the observance of Yom Kippur, or "Day of Atonement." During this Holy Day, there was an annual ritual performed that foreshadowed the Atonement of Jesus Christ ( Understanding the Day of Atonement or Yom Yippur ) . During this ordinance, the High Priest would take the blood of an ox and the blood of a ram and sprinkle the blood of each around the mercy seat of the Ark 7 times. The number seven was significant because it signified the concept of completeness; there are 7 days in a week, 7 notes in an octave, 7 colors in the rainbow, 7 branches on the menorah, etc. All of these concepts demonstrate a cyclical pattern that repeats. As such, the number 7 was frequently used to represent something that was complete, finished, and perfect because it completed a full cycle. When Christ was crucified, he sustained seven wounds. Two nails pierced his hands, wrists, and feet. A spear pierced his side. This was not circumstantial; it was part of a divine design, symbolic of Christ's perfect and complete Atonement. When Peter asked the Savior how many times he should forgive his brother, the Savior took the opportunity to teach Peter about the Parable of the Unmerciful Servant. In this parable, the king forgave his servant a debt that was so enormous that it was impossible to repay. In this parable, the Savior taught Peter that there was no limit to his mercy, and we should likewise be willing to extend the same kind of grace to others. Binding Wounds As one considers the blessings of forgiveness and conflict management, it is also important to understand that the Savior teaches important lessons about boundaries and accountability. These messages should not be overlooked or understated. There are very tender and serious offenses that are discussed in these chapters, including the abuse of children, abuses of power, ongoing persecution, unsafe environments, and other related scenarios. The Lord lovingly counsels his apostles that while it is important to actively labor in the vineyard, they should remove themselves from unsafe situations. This also applies to his stern warning to protect His little ones. Protecting Children and Youth Crisis Materials Major Topics & Events Major Events/ Doctrines ​Location ​Scripture Source ​Cross-References ​Videos Who is the greatest in the kingdom? Capernaum Matthew 18:1–5 ​ Mark 9:33–37 , Luke 9:46–48 ​LUMO Matthew 18:1-35 Offenses and forgiveness Galilee Matthew 18:6–22 Mark 9:38–50 , Luke 9:49–50 ​Forgive 70 times 7 Video Parable: Unmerciful servant Galilee Matthew 18:23–35 ​ Doctrine and Covenants 107:25, 34, 38, 93–97 ; 124:138–40 ​ Seventy appointed and sent forth Galilee Luke 10:1–12 ​ ​LUMO ( Luke 10:1-42 ) Jesus upbraids Capernaum, Bethsaida, and Chorazin Capernaum Luke 10:13–16 ​ Matthew 11:20–24 , Seventy return; authority confirmed Judea Luke 10:17–20 ​ ​ Jesus’ prayer and gratitude Judea Luke 10:21–24 ​ Matthew 11:25–27 ​ Jesus’ promise of rest Judea Matthew 11:28–30 ​ ​Parable of the Good Samaritan ​Jericho ​Luke 10:25-37 ​ ​ Video ​She has chosen the better part ​ Luke 10:38-42 ​ ​ Church Videos & Resources Parable of the Good Samaritan The Good Samaritan: Forgotten Symbols Forgive 70 times 7 Forgive Every One Their Trespasses Scripture Central Study Guide The Bible Project Overview Matthew 1-13 , Part 2: Matthew 14-28 Gospel of Luke Summary (Part 1) Gospel of Luke (Part 2) BYU’s RSC “I Forgive You”: The Freedom of Forgiveness Choosing the “Good Part” BYU Studies Matthew 18; Luke 10 Video Tours of the Holy Land Holy Land Tour: Galilee and the North Capernaum Galilee Overview Judean Wilderness Jericho Messages of Christ Understanding the Day of Atonement or Yom Yippur The Chosen Series Matthew 18:12-14, The Parable of the Lost Sheep For Kids The Good Samaritan -kids in their own words Additional Videos & Insights Principle Challenge Study Group

CFM: April 24–30 John 7 ( INT ), 8 ( INT ), 9 ( INT ), 10 ( INT ) Videos and Podcasts Video/ Podcast ​Lesson Extension ​Additional Materials Scripture Central John 7-10 ​ Follow Him John 7-10 ( Part 1 , Part 2 ) Transcripts Line Upon Line John 7-10 ​FHE Lesson Teaching with Power John 7-10 ​ Don't Miss This John 7-10 ​ ​CFM New Testament John 7-10 Handout ​Unshaken John 7-10 ( Part 1 ) ​ ​The Interpreter Foundation John 7-10 ​ Study helps by Jonn Claybaugh ​Teaching Helps with John Hilton John 7-10 ​ ​Talk of Him John 7-10 ​ ​Ponderfun John 7-10 ( not yet posted ) ​Talking Scripture John 7-10 ​show notes Resources and Insights about this Week's Lesson Feasts & Holy Days Several weeks ago, in our lesson " Be Not Afraid ," we reviewed several of the religious Holy Days. In this week's lesson, we come back to two of the festivals that are specifically mentioned by name: The Feast of Tabernacles (Sukkot) and The Feast of Dedication (Hannukah). Understanding these traditions and how they were observed can greatly enhance one's understanding of the topics and symbols covered in this week's materials. Here is a segment from our earlier lesson to recap some of the most applicable highlights. The Feast of Tabernacles was a festival that Christ observed. Also known as Sukkot, this holiday commemorates the Israelites' 40 years of wandering in the wilderness after their exodus from Egypt. During this time, they lived in temporary shelters or booths (tents), known as sukkot, as protection from the elements and to remind the people of the "cover" that the Lord provides. Immediately following Sukkot, there is a festival called Simchat Torah , or "Rejoicing in the Torah." This commemorates Moses returning from Mount Sinai to give the people the Law as it was engraved upon stone tablets by the finger of the Lord. In Taylor's lesson on Scripture Central, he draws some interesting parallels between this event and the Savior drawing in the sand with his finger on the Temple Mount, be sure to check it out. In the Gospel of John, Jesus attends the Feast of Tabernacles and makes a significant statement about himself: "I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life" ( John 8:12 ). This statement was made during the festival's celebration of the lighting of the four golden lampstands in the Temple, which illuminated the entire courtyard. This was traditionally part of the Hakhel gathering. The light symbolized God's guidance and presence during the Israelites' time in the desert. Jesus, by referring to himself as the light of the world, was making a claim to be the embodiment of God's guidance and presence, the one who would lead his people out of darkness and into the light of salvation. The Feast of Tabernacles also involved a symbolic water ceremony where water was poured out on the altar in the Temple. This water ceremony symbolized the pouring out of God's spirit and his provision of physical and spiritual life. In John 7:37-38 , Jesus stood up and proclaimed, " If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water." Jesus identified himself as the source of spiritual refreshment and fulfillment, which was symbolized by the water ceremony during the Feast of Tabernacles. These are a few of many examples where Christ used the feast days and symbols to teach important gospel principles and to reveal his identity as the Messiah. The Feast of Dedication , or Hanukkah , is also mentioned in John's gospel (John 10:22 INT ). In John 10:1-21, Jesus refers to himself as the Good Shepherd who cares for his flock and lays down his life for them. This passage is set in the context of a debate with the Pharisees, who are questioning Jesus' authority and challenging his claims to be the Messiah. The events leading up to the celebration of Hanukkah also involved a struggle for religious and political authority. In the 2nd century BCE, the Seleucid Empire, which ruled over Judea, attempted to suppress Jewish religious practices and impose Hellenistic culture on the Jewish people. The Jewish priest Mattathias and his sons, known as the Maccabees, led a revolt against the Seleucid Empire and ultimately succeeded in reclaiming the Temple in Jerusalem. The Maccabees are often seen as heroic figures who defended Jewish religious and cultural identity against the forces of assimilation and oppression. In this sense, they can be seen as shepherds who protected their flock from harm. There are some scholars who suggest that Jesus may have had the events of Hanukkah in mind when he spoke about being the Good Shepherd. In this interpretation, Jesus is positioning himself as a shepherd who defends his flock against the forces of oppression and assimilation, much like the Maccabees did in their time. Christ used this festival to teach about his own identity, to proclaim himself as the "good shepherd" who would lay down his life for his sheep. How knoweth this man his letters? Many years ago, while in Ohio for undergrad, I had a fantastic voice teacher who was also a Jewish Cantor and Rabbi. His name is Jerry Kopmar. Dr. Kopmar knew that I was a member of the Church, and we would sometimes talk about the similarities between our cultures. Jerry had tremendous respect for the Church, and on several occasions, he told me, "You Mormons, and Us Jews, we are cousins, maybe not kissing cousins, but cousins." Jerry was a wonderful example for me and helped me to appreciate better how similar our religious traditions and beliefs were. One of the things Dr. Kopmar respected most about the Church was its focus on education. In Jewish culture, education is extremely important. On numerous occasions, Jerry would tell me, "You will never, ever, ever meet an illiterate Jew. It just doesn't happen." Several years later, I was reading the account in John 7 where "the Jews marveled, saying How knowest this man his letters?" I was familiar with the standard response, "Jewish leaders were surprised that Jesus was literate because he did not have a formal education." However, that explanation didn't sit right, and Jerry's words kept coming back to me, "You will never, ever, ever meet an illiterate Jew." The more I thought about it, and the more I learned, the more the "illiterate" explanation didn't make any sense, especially in reference to Jesus. Christ was a very observant Jew; his parents raised him as such. He received his Bris at 8 days old; he was taken to the temple at 12 to perform his Bar Mitzvah, where he blew doctors and scholars away with his advanced knowledge of scripture. One of the most significant parts of the Bar Mitzvah ceremony includes a public reading portion of the Torah, where a young man must not only read from the Torah but he must chant the traditional musical notation of the Torah, demonstrating an understanding of how the vowel points and cantillation practices work. Records pertaining to these cantillation and public reading traditions date back to at least the Second Temple period. Some are even found in the writings of Ezra, Nehemiah, and Ecclesiastes ( Who Made Up the Way We Sing the Torah? ). This indicates that these were traditions that would have been observed, preserved, and passed down during the lifetime of Christ. Additionally, Jesus had spent the last several years teaching and doing public readings in synagogues and sermons throughout Israel. His notoriety and reputation preceded him, which is why the Jewish leaders were actively seeking him out to interrogate him. Some of the Jews that were questioning Jesus were trying to catch him in his words. These were lawyers and scribes who were very aware of Christ's reputation and the things he was teaching, so why would they be surprised that he was literate, let alone marvel? In light of all the miracles he had performed, it was his being able to read that caught their attention? That just seems odd, and it doesn't add up. There has to be more to the story, and further investigation into the history reveals that there probably is. First of all, what do we know about the letter themselves? The alphabet that the Jews were using at the time of Christ was virtually the same as the alphabet they still use today for their sacred texts; it is called Katav Ashurit , or "Assyrian Writing." In English, it is referred to as the Imperial Aramaic Alphabet . This is the script that most people are familiar with today when they think of Hebrew. However, historically, archeological evidence indicates that the development of this script occurred sometime during the 5th Century BC, during the reign of the Persian Achaemenid Dynasty. Archeological translations of the Benhistun Inscription explain that during King Darius' reign, Darius mandated the use of the Imperial Aramaic Script throughout his empire. This is the same King Darius that Daniel served, the one who threw him into the lion's den. At the end of the Book of Daniel (12:4-9 INT ), Daniel is instructed to "shut up the word, and seal the book." This was the same time period that the Jewish Scribes adopted the Katav Ashurit form of the script. Prior to this, the Jews used an earlier Paleo-Hebrew form, known as Katav Evrit, or "Hebrew Writing," which was an alphabet that was shared by both the Israelites and the Phoenicians during the reign of King David, around 1000 BCE. This alphabet more closely resembles its earlier ancestor, the Proto-Sinaitic Script , which dates back to around 1900-1800 BC, the time period of Abraham, and archeological evidence proves that versions of this script were in circulation among the Israelites at the time of Moses. In 1905 AD, archeologists Sir Flinders Petrie and his wife Hilda Flinders Petrie first rediscovered this script at Serabit al-Khadim in the Sinai peninsula. It appears that it was used as graffiti to deface a temple dedicated to the Egyptian goddess Hathor near turquoise mines where Hebrew slaves were stationed. These slaves apparently rebelled sometime around 1600 - 1500 BCE, leaving behind marks of protest. Later, in 1998 AD, earlier samples dating back to 1900-1800 BCE were found in Egypt, at Wadi el-Hol , by American Egyptologists Deborah a John Darnell. Since then, multiple samples of this ancient script have been found throughout Cannan, Israel, and Egypt. Now, why is this significant, and how does it relate to the Jew's question, "How knoweth this man his letters, having never learned?" It is very possible, and I would dare to say probable, that Christ was teaching principles associated with these earlier scripts. The context of the dialog, the references that were made, and examples of Christ using symbolic teachings that are metaphorically related to the symbolic nature of the letters can be found throughout Christ's sermons, discourses, parables, and life experiences. Jesus' response to the Jews' question was very insightful when he said, "My doctrine is not mine, but his that sent me." This implies that the letters were somehow related to the doctrine, and further examination of the symbolic nature of the alphabet indicates that the letters were indeed symbols of doctrinal principles. For example, The letter Aleph is the first letter of the alphabet, and it can be translated as "ox." Oxen are draft animals that were symbolically used to represent leadership in Israel. On Yom Kippur, an ox was sacrificed as a sin offering on behalf of the priests and officers. In the Molten Sea of Solomon's Temple, 12 oxen were symbolically united together as one to carry the waters of God. Each ox was symbolic of a Tribe in Israel. Later, Christ chose 12 apostles to serve as the Priesthood leaders for His Church. In the Paleo form of the letter, one can easily observe the figure of an ox head, 𐤀, which is where we get the letter A. In the Aramaic form of the script א, the letter Aleph is depicted with two Yods י connected by a Vav ו ( Chabad - Aleph ). One Yod is in the top right corner; the other is in the bottom left corner. The Yods were anciently pictures of an arm or hand being raised to the square 𐤉, and this was symbolic of one's will. Symbolic concepts frequently associated with the letter Vav are the symbols of a Yoke , Hook /Nail, and one's Word /Promise/Covenant ( Psalm 119:41 ); these are conjunctive articles that connect and bind two or more things together. The symbolic structure of the Aramaic form of the letter aleph represents God's will and man's will united through a Vav, a covenantal promise and binding relationship. This depicts a master/apprentice relationship where God tutors and guides his people/disciples. ( Equally Yoked Together, by Elder Boyd K Packer ) This symbolic concept was taught by the Savior when he said, "Take my yoke upon you, and learn of me; for I am meek and lowly in heart : and ye shall find rest unto your souls. For my yoke is easy , and my burden is light." It was also demonstrated in numerous references depicting the concept of "oneness," such as John 17:20-23 , "That they all may be one ; as thou, Father , art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one , even as we are one : I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me." All of the alphabet letters share similar symbolic correlations to doctrinal principles, including the letter ל Lamed, which was anciently depicted as an ox goad or shepherd staff. This is where we got the letter L. Christ taught about this letter in his discourse about the Good Shepherd, and this is specifically relevant to the material covered this week. In Hebrew, the root למד lamed indicates the concept of teaching, learning, scholastics, and study. There are multiple variations to this root, and depending on how it is structured, the root can mean different things. For example, ת למ י ד Ta lm i d means "student, disciple," ת למ ו ד Ta lm u d , "teaching, lesson," and ל למד le l a m e d "to teach" are all derived from the l a m e d root; by adding a prefix and shifting the vowel sounds, the specific form of the word points to how it relates and applies to the root. The word lamed is related to the infinitive form of the root ל le + מדד medad , or the abbreviated למוד lemod, meaning "to measure." מדד Medad is the root for the name of the apostle Μαθθαῖος, מדדו, or Matthew. In Greek, μ α θ η τ εύω means disciple, and it is derived from μ α θ η τ ής , "learner, a pupil, learn ." In Hebrew, the phonetically related m a d e d u is a conjugated form of madad, meaning "they measured." Etymologically, during the transliteration of Hebrew to Greek, it was very common for the d and t consonants to shift, especially when those consonants appear in the middle of a word. One frequently hears this in English today, with words such as latter, matter, etc. When these words were written and transliterated from Hebrew to Greek, the scribes would have to sound things out and do their best. As such, the Hebrew letter ד (dalet), which literally means " door " would sometimes be spelled with a Greek δ delta, θ theta, or τ tav, and one can see evidence of that transliteration process in Matthew's name. The Greeks borrowed their alphabet from the Phoenicians around 800 BC. With it, they adopted many of the linguistic roots and principles that had been developed among the Semitic/ Phoenician nations. As such, one can observe many correlations between these linguistic traditions. In the example of m e d a d and m a th e t u, when one examines the phonetic relationships combined with the interpreted meanings, these correlations indicate a potential relationship; further analysis and study of various ancient records help linguists to confirm or reject these potential connections. In many cases, these roots were also adopted into later languages, and one can even see traces of these roots in many English words that we use today. Lamed and m a th e t u roots can be found in the English words mathematics, measure, meter, and related words, such as disciple, discipline, and so forth. It is important to recognize that during Christ's time, the distinction between letter and number had not yet developed. The letters of the alphabet were used to represent both mathematical and grammatical concepts, so not only was Christ teaching his disciples about religious doctrines, but he was also teaching them about principles of literacy, mathematics, observation, measurement, science, and overall enlightenment. As the good shepherd, he was and is the light of the world. These symbolic principles are all linked to the letter lamed. The ox goad or shepherd's staff represented a measuring stick, a tool of authority that could be used to propel or steer a sheep, ox, or even a person to or away from something, whether that was to some type of goal or away from some kind of danger. In fact, the Hebrew word for "No," is לא [Lo], and it is indicative of this training or disciplinary concept. In Hebrew grammar, the Lamed prefix is used in a similar way, it is added to the beginning of a root to indicate an infinitive or subjunctive marker and/or the prepositional form of a verb or noun, commonly translated as "to, or for." The intended use of the Lamed in this function propels the reader to or away from something, such as a direction, destination, action, or time. When the Savior taught about the parable of the Good Shepherd and the other principles we study in this lesson, he demonstrated many of these symbolic concepts related to the letters, Lamed (teach, learn, student, disciple, study, shepherd, sheep), Dalet (door, veil), Mem (water), Aleph (leadership, training, one, unity, sacrifice). 1 Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. 2 But he that entereth in by the door is the shepherd of the sheep . 3 To him the porter openeth; and the sheep hear his voice : and he calleth his own sheep by name, and leadeth them out. 4 And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice . 9 I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. 11 I am the good shepherd : the good shepherd giveth his life for the sheep. When one learns about the symbolic nature of these letters, one can clearly see that these principles were understood and explained by ancient prophets (in both the Bible and Book of Mormon). One can also observe that these are the same doctrines that are taught by modern and living prophets today. Additionally, when one carefully examines these letters listing them out in order, one can learn to appreciate how these letters beautifully and completely outline the entire Plan of Salvation. Thus demonstrating Christ's response to the Jews' questions, 16 My doctrine is not mine, but his that sent me. 17 If any man will do his will , he shall know of the doctrine, whether it be of God, or whether I speak of myself. 18 He that speaketh of himself seeketh his own glory : but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. 19 Did not Moses give you the law, and yet none of you keepeth the law? Why go ye about to kill me? These letters, their symbolic natures, correlations, applications, and the doctrines they represent are remarkable and marvelous in so many ways, especially when one considers that these ancient letters are the common ancestor of virtually every alphabet on the planet. ( Thoth's Pill , an Animated History of Writing ) Unfortunately, we do not have time to go over all of the letters and their histories in this lesson, and this brief introduction barely scratches the surface. However, I am currently working on a project that compiles these references and their histories using the scriptures as primary source materials. This is a huge project that has taken me a little over 8 years to compile, and there is still much work that needs to be done, so don't expect it to come out anytime soon. However, when it is ready, and if it is appropriate, I will make it public. In addition to the symbolic nature of the letters themselves, the context of this dialogue offers further evidence to support the idea that Christ and the Jews were referring to earlier scripts. In the Dead Sea Scrolls (DSS), there are several examples of the Katav Evrit from the First Temple Period, but these are not as common. If the DSS library reflects the types of materials that would have been available to the scribes at the time of Christ, this can offer some important clues regarding the conversation Jesus had with these Jewish leaders. In the DSS examples, the most frequent use of the Paleo script was in reference to the Tetragrammaton , Yod-Hey-Vav-Hey. This is the divine name for God that was transliterated to Jehovah or LORD when the text was translated into English. This small fragment of the ancient text was carefully and intentionally preserved in its original form and written into the later texts that were primarily recorded in the later scripts, such as Aramaic or Greek. One can see this demonstrated in the enhanced image below of Psalms 119:59-64. One can observe that most of the text is written in Aramaic, but the Tetragrammaton, transliterated as YHVH is written in the earlier Paleo script, as seen in the highlighted sections. Several of these types of examples can be identified throughout the DSS. For example, Scroll 11Q5-11Q Ps, Plate 979 , can be viewed online, and one can see multiple examples of this practice. This is significant because this alphabetic history was over 500 years old at the time when the scribes were questioning Jesus. To a large extent, much of the history had been lost and forgotten, except for some small fragments on parchment that might have been available to some of the more educated scribes. If Christ were really teaching about these letters, this would have certainly been a reason for them to marvel. Additionally, the most prominent use of the Tetragrammaton, YHVH, is significant, especially in the context of the conversations we read about in John 7-10. The Tetragrammaton represents the divine name for God, associated with the "to be" root hayah, הָיָה , as was used in Exodus 3:14 INT , when Moses asked the Lord whom he should say sent him. In Greek, this was translated as ἐγώ εἰμί ( Ego Emi ) , and in English, "I AM who I AM." We see the Savior making multiple and specific references to this phrase throughout his conversation with the scribes and over the next several days. At an initial glance, I counted over 16 examples, including: I am the light of the world I am one that bears witness I am from above When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things. Verily, verily, I say unto you, Before Abraham was, I am . I am the door of the sheep. I am come that they might have life , and that they might have it more abundantly . I am the good shepherd : the good shepherd giveth his life for the sheep. I am the Son of God Those who understood the significance of these letters would have made the connection. They would have also had serious reasons for concern. Historically, when it came to the adoption of the Imperial Aramaic alphabet, it is important to recognize that the Samaritans and Phoenicians did not adopt the Aramaic form of the script. They preserved a version of the script that more closely resembled the earlier Paleo-Hebrew/ Phoenician/ Proto-Sinaitic script, and it was the Samaritan's preservation of this script that helped modern scholars piece together the relationships between these ancient writing systems ( Samaritan Pentateuch ). In many ways, one can draw powerful parallels between the history of these alphabets and the Parable of the Good Samaritan. While it is very helpful for modern scholars to recognize these relationships, Jewish leadership at the time of Christ did not share the same appreciation or enthusiasm. In previous lessons, we discussed the intense animosity that the Jews felt toward the Samaritans and Phoenicians. This tension was at the heart of much of the division that existed. In addition to the formal split that occurred between the tribes following Rehoboam's succession to Solomon's throne and the mandate issued by Tirshatha, forbidding the Phoenicians, Samaritans, and others access to the Temple and the Priesthood due to their "impure bloodlines," there was a very complicated history between these nations. During the Seleucid, Punic, and Maccabean Wars, the Samaritans and Phoenicians sided with the Seleucids against Rome, and this was a significant problem for several reasons. 1. Many Jewish leaders feared that Christ's association with the Samaritans and Phoenicians would put a target on their backs. We saw this when Christ stood before the synagogue at Nazareth. His proclamation of being the Messiah, the priest who stood with Urim and Thummim, preaching deliverance to the captives, such as Naaman the Syrian and the Phoenician widow from Sidon who helped Elijah, ruffled major feathers. This was because Christ was essentially saying that as the Great High Priest, he was authorizing these "foreign" groups to receive the Priesthood and have access to the Temple. That would and did not sit well with the members of the Sanhedrin, and the people of Nazareth feared that if they did not condemn Christ's declaration, they would have not only the Jewish authorities breathing down their necks but they would also receive the wrath of Rome. Rome was not fond of anyone who was sympathetic to the Phoenicians, and they severely punished anyone and any group who might even hint at leading any kind of revolt. The type of hate, mockery, and abuse that Christ received at the hands of the Romans during his trial and Crucifixion was typical of how the Romans would react to a Phoenician rebel. One can observe this in the descriptions of events that surrounded the Savior's execution. These public executions were always intended to send a message. There were clear messages Rome was sending: The Tyrian Purple Robes (made from Phoenician dyes), the crown of thorns, the manner in which they Crucified Christ (by nail), and even the plaque "King of the Jews" were all messages intended to humiliate not only the Savior but those who were responsible for his execution. Following the destruction of Tyre in 332 BC, Alexander the Great crucified thousands of Phoenician leaders on the shorelines of the beach so that when the Carthaginians arrived to reinforce their brethren, the first thing they would see was the gruesome sight. This had a profound impact on the Carthaginians, and from that point on, it became customary for the Carthaginians to crucify their own generals by nail to demonstrate the high cost of defeat. By crucifying Christ by nail and placing the plaque "King of the Jews," Rome was sending the message that, in their minds, the Jewish authorities were no better than the Phoenicians because they crucified their own King. 2. In the mind of many Jewish leaders at the time, if Christ truly were the Messiah, it would expose and depose fraudulent Jewish leaders who had usurped political power during the Maccabean and Herodian dynasties, and this would collapse their government. In many ways, these dynasties were built on fueling the animosity between the Samaritans and Jews. The first Israelite leader, Jehu, began this cycle when he built two temples in Israel so that the Northern Israelites would not return to the temple in Jerusalem and reconcile with the southern tribe of Judah. John Hyrcaneus, "The Hammer," destroyed the Samaritan Temple in order to secure his precarious position as the High Priest and Ethnarch of Jerusalem. Herod and his descendants served as Roman puppets and continued to persecute the Samaritans (and the Jews) for political gain. These are just a few of many examples. 3. The Jews blamed the Samaritans and Phoenicians for the destruction of the First Temple, even though the scriptures say it was the Jewish King Manasseh who instigated the final straw by sacrificing his own son to foreign gods inside Solomon's Temple. Regardless, many Jews believed that anything related to the Samaritans and Phoenicians was tainted with idolatry and priestcraft, including their alphabet, which many regarded as common and profane, not understanding its history with their own alphabet. If Christ were teaching about the earlier scripts, many would have been deeply offended, just as they were when Christ taught the parable of the Good Samaritan to the scribe who asked, "Who is my neighbor?". These histories and topics can provide some valuable insight into what Jesus' message was and why his teachings were so controversial. This history helps to explain why the Jewish leaders were so afraid and why they wanted Jesus silenced. To be clear, these were incredibly complicated political issues, and those who were involved in the conspiracy against Christ represented a very small minority. Most Jews and many Jewish leaders had no idea what was going on. It is unfortunately very common for people to blame the Jews for Christ's Crucifixion, and that is simply incorrect. This misunderstanding has tragically led to terrible persecution and atrocities that are inexcusable. Christ clearly explained that he alone had the power to lay down and take up his life. He made the conscious choice to allow situations to unfold exactly the way they did. If one wants to point fingers as to who is to blame for Christ's Crucifixion, one needs to turn that finger inward. We are all responsible for Christ's death because it was for us, for his friends, that he paid the ultimate price so that we could be saved from the consequences of the Fall, from sin, from death, from Hell. It is because of Him, and His Atonement that we have hope. It was his mission to bring to pass the immortality and eternal life of man, and he has performed his part of the contract. Now it is up to us to perform ours as we faithfully strive to take up our crosses to follow Him. As you study these passages this week, look for these symbols. This can truly help one to find powerful insights and make connections that can have profound and lasting impact. Major Topics & Events Major Events/ Doctrines ​Location ​Scripture Source ​Videos Opposition increases Galilee John 7:1 LUMO John 7 , Jesus.net Ch 7 Urged to attend the Feast of Tabernacles Galilee John 7:2–9 Jesus attends the Feast of Tabernacles- How knoweth this man his letters? Temple John 7:10–13 ​ The Doctrine of the Father Temple John 7:14–36 The Spirit testifies of Jesus’ ministry Temple John 7:37–53 The adulterous woman Temple John 8:1–11 Go and Sin No More , ​LUMO 8:1-27 Jesus.net Ch 8 The light of the world Temple John 8:12–59 ​LUMO 8:28-59 Heals blind man on the Sabbath Jerusalem John 9 Jesus Heals a Man Born Blind , ​LUMO 9 , Jesus.net Ch 9 Parable: The good shepherd Jerusalem John 10:1–21 The Good Shepherd and Other Sheep I Have , LUMO 10 , Jesus.net Ch 10 The Feast of Dedication (Hanukkah) ​ Jerusalem John 10:22–39 ​ ​Admirers of the Baptist believe ​Bethabara, Perea ​ John 10:40–42 ​ Church Videos & Resources Parable of the Good Samaritan The Good Samaritan: Forgotten Symbols Go and Sin No More Jesus Heals a Man Born Blind The Good Shepherd and Other Sheep I Have Scripture Central Study Guide The Bible Project Gospel of John Summary: A Complete Animated Overview (Part 1) Ch 1-12 Gospel of John Summary: A Complete Animated Overview (Part 2) Ch 13-21 BYU’s RSC Jesus, the Great Shepherd-King Jesus the Christ—Our Master and More “Judge Not, That Ye Be Not Judged” Video Tours of the Holy Land Jerusalem Overview Jerusalem Holy Sites Overview Pool of Siloam Temple Mount Overview Temple Mount Location Messages of Christ Understanding Feast of Tabernacles or Sukkot Jesus and the Woman Taken in Adultery The Healing of the Blind Man at the Pool of Siloam Additional Videos & Insights The Old Testament Festivals & Jesus Principle Challenge Study Group LUMO John 7 , Jesus.net Ch 7 ​LUMO 8:1-27 , ​LUMO 8:28-59 , Jesus.net Ch 8 ​LUMO 9 , Jesus.net Ch 9 LUMO 10 , Jesus.net Ch 10

CFM: May 1–7 Luke 12 ( INT ) 13 ( INT ), 14 ( INT ) 15 ( INT ) 16 ( INT ) 17 ( INT ); John 11 ( INT ) Videos and Podcasts Video/ Podcast ​Lesson Extension ​Additional Materials Scripture Central Luke 12-17, John 11 ​ Follow Him Luke 12-17, John 11 Part 1 , Part 2 Transcripts Line Upon Line Luke 12-17, John 11 ​FHE Lesson Teaching with Power Luke 12-17, John 11 ​ Don't Miss This Luke 12-17, John 11 ​ ​CFM New Testament Luke 12-17, John 11 ​Unshaken Luke 12-17, John 11 Part 1 , Part 2 ​ ​The Interpreter Foundation Luke 12-17, John 11 ​Study helps by Jonn Claybaugh ​Teaching Helps with John Hilton Luke 12-17, John 11 ( not yet posted ) ​ ​Talk of Him Luke 12-17, John 11 ​ ​Ponderfun Luke 12-17, John 11 ( not yet posted ) ​Talking Scripture Luke 12-17, John 11 ​ show notes Resources and Insights about this Week's Lesson There is a lot to cover in this week's lesson material, so I thought I would touch upon a few things that did not get addressed in the podcast materials. In my Gospel Doctrine Class, sometimes I like to teach big-picture items that will help my students to get more out of their individual CFM study. That way, as they delve into the individual stories and accounts, they will be able to recognize some of the things that we talk about and make some of their own connections. This week, in our class, we will be focusing on Symbolism, how it is used in scripture, how Christ used it throughout his parables and teachings, and how we can learn to better understand and interpret the messages that Jesus taught. Here is a link to that Powerpoint . Symbolic materials related to the Alphabet Last week I introduced a few introductory concepts pertaining to the scribe's question, "How knoweth this man his letters? " which included some insights pertaining to Christ's response. We briefly discussed the history of the ancient alphabet, and I introduced some of the symbolic principles that were associated with the letters Aleph, Vav, Yod, Lamed, Dalet, and Mem. In the PowerPoint listed above, I include an infographic that represents a very condensed summary of these letters, some of their symbolic interpretations, and their development. In this week's materials, we see several additional examples of these symbols being used in the Parables taught by the Savior. The Parable of the Mustard Seed is tiny but mighty, and it is one of my favorite parables for several reasons. This parable demonstrates an example of Christ using symbolism that relates to the Hebrew letter נן Nun to teach significant principles relating to doctrine. The correlation between the Parable of the Mustard Seed and Alma 32 is one of many examples that indicate a clear relationship between Nephite and Ancient Jewish traditions, language, and culture. Examples like this illustrate that Book of Mormon prophets and writers were not only familiar with these symbols, as they pertained to principles of literacy and doctrine, but they clearly demonstrated and articulated how these principles could be understood and applied. "My soul delighteth in plainness...(specifically regarding the learning of the Jews)" 2 Nephi 25 These types of linguistic connections offer powerful evidence to support the authenticity of the Book of Mormon as an ancient Jewish record. Anciently, the Hebrew letter Nun was depicted by an image that resembled a seed, sprout, or even a little fish that looked like a tadpole or snake. This symbol was associated with concepts pertaining to continuity, propagation, offspring, posterity, and faith. There are several parables that can be related to these symbolic concepts; the Parable of the Sower and the Parable of the Mustard Seed are two that stand out most prominently. One can see many other examples pertaining to the symbolic nature of the letter Nun as well. These occur throughout the Old Testament, New Testament, and even the Book of Mormon. Isaiah's reference to the Holy Seed in Isaiah 6:13 promises hope and testifies that after the branches of Israel were cut down and scattered, a holy seed ( זֶרַע קֹדֶשׁ ) would emerge from the stump to save and redeem Israel ( 2 Ne. 16:13 ). Moses referenced this symbol with the brazen serpent, which he fastened to a pole, and admonished the Israelites to "Look and Live." In Alma's Allegory of the Seed, Alma taught a group of individuals who had been cast out of the synagogue. Although this humble group of misfits had been targeted as poor, uneducated, and "lacking," Alma knew that these issues didn't matter to the Lord. Alma was overjoyed because he saw these so-called setbacks as blessings and teaching opportunities, ways to identify "the one, the lost sheep of the fold." In many ways, Alma's humble group could be compared to the publicans and sinners that Christ dined with in the chapters we are currently studying. They could be compared to the prodigal son and even the lost coins, precious souls who are lost, but dearly treasured by the Lord. In his first lesson, Alma taught principles of the gospel and literacy to his students through symbolism; by comparing a seed to the Word. In their first assignment, Alma encouraged his students to practice an experiment in faith. He taught them that if one were to plant a seed of faith in their heart and carefully nourish it, their faith could eventually develop into knowledge and understanding. As the seed begins to swell, grow, and mature, the students could come to know the truth of the doctrine as they faithfully strive to develop their testimony. Over time, Alma explains that if one consistently continues to pursue the course, the seed has the potential to become a tree of life, capable of producing fruit and seed of its own. In Hebraic tradition, the letter Nun is sometimes referred to as the "faithful letter." This was because fish were traditionally seen as symbols of consistency and fidelity because it was believed that they would always return to their place of origin. In early Christian tradition, the fish symbol, or Ichthus , was frequently associated with Jesus Christ. In Greek, ἰχθύς ichtus means fish and was used as an acronym for " Ἰησοῦς Χριστός θεός υἱός σωτήρ , " which is translated as "Jesus Christ, Son of God, Savior," In Hebrew, the word for son is בֵּן ben , spelled Beyt-Nun. The letter Beyt , or Beth, means "house," and Nun represents continuity and posterity. The formation of this word symbolically teaches that the "House continues through the Son." This has multiple layers of meaning and can be interpreted in many ways. There were certainly several miracles, principles, and parables relating to fish and fishermen during Christ's mortal ministry. As one begins to recognize and appreciate the symbolic nature of these letters, multiple layers of meaning, context, and insights begin to unfold as these symbols start to jump off the page. It is exciting to see how something as small and as simple as a letter can truly bring great things to pass as one learns how these letters can connect and work together in marvelous ways to testify of Jesus Christ. Major Topics & Events Major Events/ Doctrines ​Location ​Scripture Source ​Cross-References ​Videos Beware of the Pharisees Judea Luke 12:1–12 LUMO ​​Sparrows ​ ​​Luke 12: 6-7 ​ Matthew 10:29-31 צִפּוֹר στρουθίον ​ ​Sparrows Parable: The rich fool Judea Luke 12:13–21 ​ LUMO Preparing for the coming of the Lord Judea Luke 12:35–39 ​ Repentance Judea Luke 13:1–5 ​ ​LUMO Ch 13 ​Parable: The barren fig tree Judea Luke 13:6–9 Matt 21:19-21 , 24:32 , Mark 11:12-14 & 20-21 , 13:28 ; Luke 21:29-31 ; ​Jer 8:13 (INT) תְּאֵנָה , συκῆ , D&C 35:16 , 45:36-38 Heals woman on Sabbath Perea Luke 13:10–17 ​ ​ ​Mustard Seed ​Perea ​​Luke 13: 18-19 ​ Matt. 13:31 , Matt. 17:20 , Mark 4:31 , Luke 17:6 , Alma 32 , σίναπι , זֶרַע ​ ​​Leaven in Flour Perea ​​Luke 13:20-21 Matt 13:33 ​ חָמֵץ , שְׂאֹר , ζύμη ​ Toward Jerusalem Perea Luke 13:22 ​ ​ “Are there few that be saved?” ​Parable: Straight Gate Last First, First Last Perea Luke 13:23–30 Matt 7:13-14 στενός , צַר "Straight, Narrow" 2 Nephi 9:41 , 2 Nephi 31:17-21 , 3 Nephi 27:33 ​ “Tell that fox” (Herod) Perea Luke 13:31–33 ​ ​ ​O Jerusalem, hen gather her chicks ​​Perea ​​Luke 13:34-35 ​ Matt. 23:37 , 3 Ne. 10:4–6 ​ Heals man with dropsie on the Sabbath​ ​Perea Luke 14:1–6 ​ ​LUMO Ch 14 ​Parable of the Wedding Banquet ​​Perea ​Luke 14:7-24 ​ ​ ​​​Humility: seat order ​Perea ​​ Luke 14:7–11 ​ ​ ​Pride, Excuses, Priorities & Distractions ​Perea ​​ Luke 14:12–24 ​ ​ ​Counting the cost ​Perea ​ Luke 14:25–35 ​ ​ ​​Salt ​Perea ​​Luke 14:34-35 ​ Matt. 5:13 , ; 3 Ne. 12:13 , Mark 9:50 , D&C 103:10 ​ ​Major Events/ Doctrines ​Location ​​Scripture Source ​​Cross-References ​​Videos ​Parable of the Lost Sheep ​​Perea ​​​ Luke 15:1–7 ​ Matthew 18:12–14 LUMO Ch 15 , Video ​Lost Coin ​​Perea ​​​ Luke 15:8–10 ​ ​​ Video ​Prodigal Son ​Perea ​​​ Luke 15:11–32 ​ Video Parable of the Unjust Steward ("No man can serve two masters.") ​​Perea ​​​ Luke 16:1–13 ​ ​ ​LUMO Ch 16 ​Tittle of the Law: debates over legality divorce vs. "put away." ​Perea ​Luke 16:14-19 ​Matt 5: 31-32 , Matthew 19:3-12 ​ Parable of​Lazareth & the Rich Man ​​Perea ​​​ Luke 16:14–15, 19–31 ​"Crumbs from the master's table" Matt 15:26-27 , Mark 7:27-28 ​ ​Discourse on offenses and faith ​​Perea ​​ Luke 17:1–10 ​ ​ ​LUMO Ch 17 ​Raises Lazarus from the dead ​​Bethany ​ John 11:1–53 ​ ​ Video ​Retires to Ephraim ​Ephraim ​ John 11:54 ​ ​ ​Heals ten lepers, only one returned to thank Jesus ​​Traveling, passing between Samaria and Galilee ​ Luke 17:11–19 ​ ​ ​Discourse on the kingdom of God ( Second Coming ) ​​Traveling, passing between Samaria and Galilee ​ Luke 17:20–37 Luke 18:1-14 ,​ Matthew 24:27-28 , Mark 13:24-27 , Luke 21:25-28 ( JST ) Daniel 7:13-14 , ​ Church Videos & Resources The Parable of the Lost Sheep The Prodigal Son The 10th Leper Lazarus Is Raised from the Dead Scripture Central Study Guide The Bible Project Luke Overview Ch 1-9a Part 1 Ch 9b-24 Part 2 Luke 9-19 John (Ch 1-12 Part 1 , Ch 13-21 Part 2 ) BYU’s RSC The Parable of the Two Sons: A Revelation about God To the Least, the Last, and the Lost Luke’s Jesus: The Compassionate and Saving Son of God Video Tours of the Holy Land Perea Jordan River Overview Judean Wilderness Bethany: Tomb of Lazarus Additional Videos & Insights Principle Challenge Study Group

CFM: May 8–14 Matthew 19–20 ; Mark 10 ; Luke 18 Videos and Podcasts Video/ Podcast ​Lesson Extension ​Additional Materials Scripture Central Matthew 19–20; Mark 10; Luke 18 ​ Follow Him Matthew 19–20; Mark 10; Luke 18 Part 1 , Part 2 Transcripts Line Upon Line Matthew 19–20; Mark 10; Luke 18 ​FHE Lesson Teaching with Power Matthew 19–20; Mark 10; Luke 18 ​ Don't Miss This Matthew 19–20; Mark 10; Luke 18 ​ ​CFM New Testament Matthew 19–20; Mark 10; Luke 18 Book ​Unshaken Matthew 19–20; Mark 10; Luke 18 Part 1 , Part 2 ​ ​The Interpreter Foundation Matthew 19–20; Mark 10; Luke 18 ​Study helps by John Claybaugh ​Teaching Helps with John Hilton Matthew 19–20; Mark 10; Luke 18 ( not yet posted ) ​ ​Talk of Him Matthew 19–20; Mark 10; Luke 18 ​ ​Ponderfun Matthew 19–20; Mark 10; Luke 18 ​Talking Scripture Matthew 19–20; Mark 10; Luke 18 ​show notes Resources and Insights about this Week's Lesson The materials covered in this week's lesson address some sensitive social topics that are frequently misunderstood, primarily due to translational issues. I'd like to clarify a few of these interpretations and offer a few additional insights. Marriage, Divorce, and Putting Away In Greek, the word for div orce is ἀποστάσιον, apostasion or apostisia (depending on the conjugation). This word comes f rom ἀπό ( from ) and ἵστημι ( I stand, established, set in place ) . This word may have a distant relationship to the English word apostasy, which was adopted via Latin. However, the Greek word for apostasy ( ἄπιστος ) uses the πίστις pistis root with the negating prefix a-, a- + pistis, which means "without faith." These words are phonetically similar and share many related concepts but are structured differently and represent different things. The word ἀποστάσιον indicates a legally binding exit or withdrawal from one's marriage. In Jewish tradition, this was done through a formal divorce document called a כְּרִיתוּת (keritot) or " Get ." This had to be done in writing, and proper witnesses had to be present to certify the divorce. This frequently involved some type of compensation, and if a dowry was paid, that would usually have to be returned to the wife's family unless there was evidence of infidelity. Once a get was issued, women were free to move on and remarry. In contrast, "put away," ἀπολύω , is very different. This was not regarded as a legally binding divorce in Jewish Law, not to the same standard that ἀποστάσιον is. This word is more accurately interpreted as a "release," "separation," or "dismissal." In the modern day, this is compared to a "civil divorce." Even today, while many Reform Jews disregard the tradition of the get , technically, a civil divorce is not recognized by the Jewish religious court as a legal divorce in the eyes of God until that document has been ratified. And technically, a woman is still not supposed to get remarried unless she has a "get." Anciently, the word ἀπολύω was frequently used to indicate a separation between an enslaved person or servant from their masters, and sometimes it was used to indicate a divorce among gentiles or the dismissal of a concubine. To the Jews, gentile marriages and gentile slave marriages were not subjected to the same laws and privileges as traditional Jewish marriages. At that time, women were frequently regarded as property; they were seen as a commodity that, in many cases, was disposable. Among the Roman community, some sources say that it was very common for the average Roman citizen to go through 6-8 wives during their lifetime. The Greek base for the phrase "putting away" is ἀπολύω , f rom ἀπό (from) and λύω (loose) , which means "I release, send away, set free, dismiss." There are various forms of this word used throughout the passages we are studying, which alter in spelling as suffixes are attached to the ending of the root word to indicate the form of its conjugation ( ἀπολύσῃ , ἀπολελυμένην ) . 'Απολύω has many connotations relating to both relationships and pragmatic usage, including sending or dispatching someone to another location, a release from service or duty, a temporary or permanent separation, abandonment, relocation, liberation (for enslaved people), a breakup, kicking or casting someone out, rejection, etc. Some circumstances were considered shameful, and others were welcomed. Like today, life was messy in the ancient world, and a wide range of circumstances would lead couples to these situations. For example, when Joseph found out that Mary was pregnant, he did not want to humiliate her, and initially, he planned to "put her away" privately. Because they were only betrothed, Joseph did not need to go through the process of a legal divorce, an ἀποστάσιον. Still, because they were betrothed, Joseph did have legal responsibilities for Mary's welfare, and so an ἀπολελυμένην was in order . Even if done privately, the social stigma of putting Mary away would have had significant ramifications for both Mary and Jesus. Joseph was a good man, and one can assume that he intended to ensure that Mary and the child were cared for. However, circumstances like that were not always the case. During this time, women had very few rights. They could not have a job, receive an inheritance, and were not regarded as reliable witnesses in a court of law. Additionally, men could divorce a woman or "put her away" for many reasons, some of which were ridiculous. Documented excuses recorded in the Mishna include "hearing one's wife's voice in the next room" and "boredom." Some of the podcasts address these issues in more detail; Lynne Wilson does a good job explaining some of these circumstances in her CFM New Testament podcast. This was cruel and tragic for many reasons; a woman's survival and the survival of her children depended upon men, whether a husband, brother, son, uncle, or someone else. A woman would have few options if she did not have a man to provide for her. Typically, she would have to resort to desperate means; she would have to become someone's mistress, beg, become a prostitute, and in many cases, she would die. The Samaritan woman's story at the well indicates this very serious problem. This woman had a previous husband who refused to give her a divorce, so she had to live with a man who was not her husband. Sometimes men would refuse to give their wives a divorce because they wanted to maintain control. Other times there were other reasons, taxes, not wanting to repay dowries or other expenses, and some men didn't want to bother with the hassle of going through the legal process. Others would accuse the woman of infidelity so they wouldn't have to pay back dowries and restitution, and because women could not legally defend themselves, those allegations would frequently stick. These circumstances didn't hurt the men; in many cases, it was easier and more financially advantageous for them to send their wives away. Sadly, some events were even more tragic; if a man went missing for any reason, during wartime or on an extended trip, and his death could not be proven, their wives were considered abandoned and could not legally remarry. These women were called Agunot , or "chained wives." Every woman at this time lived in a constant state of anxiety and fear that they could find themselves in these circumstances, and this was the issue that Christ was addressing in his discussion with the Pharisees. In Matt 5:31-32 ( INT ), Christ initially addressed the topic of divorce in his Sermon on the Mount. In the verses we are studying this week, the Pharisees are following up on some of the issues they had with Christ's initial sermon to try to discredit him. Unfortunately, many English translations of these passages, including the KJV, have significant problems. Let us first look at Matthew 5. 31 It hath been said, Whosoever shall put away ( ἀπολύσῃ ) his wife, let him give her a writing of divorcement ( ἀποστάσιον ): 32 But I say unto you, That whosoever shall put away ( ἀπολύσῃ ) his wife , saving for the cause of fornication , causeth her to commit adultery: and whosoever shall marry her that is divorced ( ἀπολελυμένην - perfect passive article, the feminine form of the verb ἀπολύσῃ "put away") committeth adultery. The end of verse 32 should read, "whosoever shall marry her that is "put away/separated" (i.e., not legally divorced) committeth adultery. The word ἀπολελυμένην is a conjugation of ἀπολύσῃ "put away, separated," not ἀποστάσιον , "divorced." Again, these are two very different words, with very different connotations. The mistranslation of this single word from "separated" to "divorced" makes a huge difference in the meaning. The way this statement was written in Greek is very similar to the definition of adultery that is generally understood today. If one is married, and they have sexual relations with someone else, that is adultery, even if they are "separated." In Greek, this was Christ's clear, straightforward, and simple definition. However, the English translation significantly muddied the waters, resulting in much confusion, especially when most people are unfamiliar with the cultural context. This is a primary example of scribes unintentionally or possibly intentionally altering and perverting the plain and precious truths of the text ( 1 Nephi 13:25-29 ). In these verses, Christ is not condemning women as being somehow tainted if they are divorced. In fact, he is doing the opposite and fiercely advocating for these women by clarifying the divine sanctity of marriage and setting women as equal partners to their husbands in the eyes of the Lord. (Matt 19:4-6). This was a radically feminist position for that time and vastly different from the property/slave connotation that the Priests inferred with their question. In his answer, Jesus condemns men, leaders, and those people/ laws/ traditions that are holding these women hostage, those who are abusing their positions of authority and power, thereby putting these women and children in tragic and dangerous situations. Christ has tremendous compassion for these women; his own mother was a widow, and he had personally suffered significant persecution because of social stigmas that condemned his family regarding the circumstances of his birth. This was a serious issue for Christ, and he went out of his way on several occasions to help women and families in these precarious circumstances. This is the concern that Christ addressed in his debate with the Pharisees. This is further clarified in Matt 19:3-10 ( INT ) and Mar 10:2-12 ( INT ). The Priests tried to trick Christ by asking why Moses authorized "written divorcement" and "putting away." These were two very different questions. Christ had already addressed the first question, "Whosoever shall put away ( ἀπολύσῃ ) his wife, let him give her a writing of divorcement ( ἀποστάσιον )." In his extended conversation with the Pharisees, which is addressed in Matthew 19 and Mark 10, Christ is primarily addressing the topic of ἀπολύω "putting away" ( גָּרַשׁ in Hebrew). He had already responded to the ἀποστάσιον "divorce" question, and this word is not used in his response to the Pharisees ( כְּרִיתוּת in Hebrew). Christ stated that because of the hardness of the hearts of the children of Israel, Moses "suffered" or allowed these various types of separations to occur. These laws of divorce and 'putting away" were constructed by men, not God. Christ clearly stated that this was never the Lord's intention to end marriage like this, as weapons and chains of oppression. He never intended women, children, and families to be hurt in these tragic ways. Instead, God established marriage as an eternal blessing, a sacred institution, and a covenant bond that no person should pull asunder. Additionally, Christ articulated the importance of unity and fidelity within marriage, not domination, ownership, or abuse. For those types of situations, Christ counseled that ἀποστάσιον was appropriate and that those matters needed to be handled legally before the two parties moved on to other relationships. Furthermore, any violations and abuses suffered as a result of "putting away" ἀπολύω one's spouse was unacceptable. Sadly, misunderstandings surrounding this doctrine have led to considerable confusion and further abuses because of the incorrect stigmas and misinformation generated. People who get legally divorced, widowed, and later remarry are not violating the law. There are provisions within the law to protect them, and there are circumstances that justify the necessity of pursuing those courses of action if necessary, as was stated by the Savior. Another example of a "tweaked" interpretation occurs in Matthew 19:10-12 . Christ has just discussed the sanctity of marriage and the sacred and holy union between a man and a woman during his discussion with the priests. Upon hearing this debate, the apostles also have questions. In these verses, there is a very different interpretation and tone between the Greek and English translations. In Greek, the apostles ask Christ, given the challenges described, is it profitable to get married at all? This is a fair and valid question that many people ask. Christ explains that not everyone will be able to receive the law of marriage, and many won't have the opportunity; Jesus uses the eunuchs as examples. However, he advises that those who can receive the order of marriage should. In the Latin and English translations, these verses are slightly altered, which changes the delivery. These translations read, "All men cannot receive the "saying," save they to whom it is given." Some have interpreted this subtle adjustment to imply that a "higher calling" is somehow being inferred through the practice of celibacy. In the Greek version, that implication is not there. The word "men" is not even mentioned; in fact, the word πάντες (pandes) is used, which specifies "all or everyone." The word translated as "saying" is λόγον (logon), a conjugation of Logos, which can be interpreted as "saying." However, it can also be interpreted as word, doctrine, law, teaching, decree, and order, referring to the holy order of matrimony. Thus, one can interpret this passage as "All cannot receive the holy order of matrimony, save those to whom it is given." This is quite beautiful because the word "given" δίδωμι denotes a gift, a commitment, the giving of oneself according to their own accord. This word indicates mutual consent, permission, free will, and choice. Considering the push for celibacy within the priesthood by the Essenes and later traditions, it appears that this section may have been adjusted in the later translations to justify those practices, yet again demonstrating plain and precious truths being altered to conform to the social standards of the time. Camel & the Eye of the Needle Mat 19:24 , Mar 10:25 , Luk 18:25 This phrase is commonly referred to, but few understand the profound significance of the symbolism, and many more are confused by it; I know I was. Over the last several weeks, we have been learning about the alphabet, its history, and its symbolism. For example, we read that the scribes marveled because Christ knew about "letters," and Christ informed them that the letters were symbolic of the doctrines of the Father. Christ's interaction with the wealthy nobleman appears to be another example where Christ took the opportunity to teach his disciples about the symbolic nature of the alphabet. The third letter of the alphabet is the letter Gimel. In Hebrew, one interpretation of this root, גמל (Gimel-Mem-Lamed), means camel , and the Aramaic form of the letter depicts that image, ג. In Greek, this root was borrowed from Hebrew, and there was a consonant shift between the g and k sounds to get κ ά μ η λ ος (kamelos); this is where the English word c a m e l was derived, only this time the k and c consonants shifted. However, even though these are different languages, written in different scripts, one can see the root in all three instances, gml, kml, and cml. Understanding the letter Gimel can help one better understand the meaning associated with Christ's allegory. Another Hebrew word using the גמל root is gamal , a verb meaning to bestow, reward, wage, and compensation . If one has ever played the Dreidel game at Hanukkah, one might recognize the "gime, gime, gimel" symbol because if one's dreidel lands on this lucky letter, one gets to take the accrued coins and chocolates that have built up in the "pot." According to Jewish tradition, there is a story about the letter gimel in which a rich man runs after a poor man to give him charity. The story goes that once, in the city of Jerusalem, there was a poor man who was unable to provide for his family. One day, he went to the local synagogue and prayed to God for help. After his prayers, he left the synagogue feeling hopeless and dejected. As he was walking down the street, a rich man, known for his generosity and charitable deeds, saw the poor man and noticed that he looked sad and in need. So the rich man approached the poor man and asked him what was wrong. The poor man explained his situation and how he was struggling to make ends meet. The rich man listened attentively and felt compassion for the poor man. He then took out his wallet and searched for money to give the poor man. However, he only had two coins, one worth one shekel and the other worth two shekels. The rich man decided to give the poor man the larger coin, which was worth two shekels. He handed the coin to the poor man and said, "Here, take this and use it wisely." The poor man thanked the rich man and went on his way. As he was walking, he noticed that the coin had a letter gimel engraved on it. He didn't understand why the rich man had given him this particular coin, but he didn't give it much thought. Later that day, the poor man went to the market to buy food for his family. He went to the first stall and asked the vendor how much a loaf of bread cost. The vendor replied that it cost two shekels. The poor man realized that he had exactly enough money to buy the bread, thanks to the generous gift from the rich man. As he was leaving the market, the poor man noticed the same rich man who had given him the coin earlier running towards him. The rich man was out of breath and looked like he had been running for a while. When he finally caught up with the poor man, he explained that he had mistakenly given him the wrong coin. He had meant to give him the smaller coin worth one shekel, but instead, he had given him the larger coin worth two shekels. The poor man looked at the rich man and then remembered the coin with the letter Gimel engraved on it. He then smiled and said, "Do not worry, my friend. I believe this coin was intended to be in my possession, as it had the letter gimel on it." The letter gimel is the third letter of the Hebrew alphabet, and it symbolizes giving and kindness. The poor man believed that the coin was a sign from God that he would provide for him and his family. The poor man's words and faith touched the rich man. Then, finally, he realized that the poor man was right and that the coin was meant to be his. He then gave the poor man an additional donation and asked for forgiveness for the confusion. The poor and rich man parted ways, both feeling grateful for the lesson they had learned about the power of giving and faith. And so, the story of the letter gimel and the rich man running after the poor man to give him charity became a symbol of generosity and kindness in Jewish tradition. If one looks at the letter gimel, one might even see an image of a man running after another to give them charity ג. In the story of the wealthy nobleman, one can see strong Gimel principles. Jesus Christ, the Gimel Gadol (the "Great Gimel"), the bestower of all benefits, called this wealthy nobleman to become a gimel himself. However, the rich man trusted and valued his money and the things of this world more than he trusted and loved the Lord. The Egyptian hieroglyph for the G sound was depicted with a picture of a water pot stand that carried and transported water. This correlates with the symbol of a camel, an animal that proverbially carries its water on its back. The letters ג Gimel and מ Mem symbolically indicate the concept of "carrying water." Mem means water . Thus if one puts Gim and El ( God ) together, one might interpret Gimel as "Carrying the waters of God". When the rich nobleman asked what he still lacked, Jesus invited this man to follow him and join him on his mission to carry the living waters to all willing to partake. This was a mission call. It also demonstrates the importance of charity. This wealthy nobleman had kept the law since birth, but his efforts were simply vanity without charity. Charit y is the highest, noblest, and strongest kind of love, the pure love of Christ, which motivates our actions, thoughts, and desires. When the wealthy noble asked what he lacked, the answer was charity. As members of the Church of Jesus Christ, we have all entered into the waters of baptism; God has abundantly blessed us, and because we have been given much, we too must give. Every member is a missionary, and we are all called to share the blessings of heaven with those who thirst, in whatever manner or capacity that might be, sharing the gospel, sharing our substance, sharing our time, talents, and resources, or simply sharing our love, a smile, a kind word, or a good deed. The letter ק Quf ( קוּף) means the " eye of a needle ." It comprises two parts, a ו Vav and כ Kaph. The Vav וָו represents a nail or rod (think Nephi's Iron Rod). The Kaph represents the palm of one's hand holding on to the Vav, their Vows, their Word, God's Word, and the promises that connect and bind them to Him. Christ tells the apostles that it is easier for a kind, generous, and charitable gimel to enter and stay in a Quf (a covenant relationship with God) than it is for a rich man (a πλούσιος ploúsios), one who is bound down with the burdens of stuff, responsibilities, distractions, and trying to hold on to those material and temporal things that in the end, don't matter. This is not a condemnation of the rich but a call for all to put their priorities in order. Joseph of Arimathea was a ploúsios, and he used his wealth and influence to humbly serve the Savior. Although his service came at a tremendous cost, Joseph is known as one of the kindest and most generous Pharisees on record. His charity and genuine love for the Savior earned him an eternal reward. When one understands the nature of these symbols, these allegories come to life and are much easier to comprehend and learn from. These images and symbols evoke layers upon layers of lessons that one can meditate on and learn from, primarily as they rely on the Spirit, and search the scriptures to study the words, etymologies, symbols, and histories. These are symbols that, as members of the Church, we are already familiar with. These are not new; they are familiar, and once one starts to make these connections, these seeds begin to sprout, and these words become delicious, exciting, and addictive. I, for one, can't get enough! These words feed my soul, and as I share these insights, I hope you will find fulfillment and peace in the messages they provide as we look to Christ Jehovah, our Savior, the eternal Alpha and Omega, the Word made flesh, the source of all light, hope, knowledge, and wisdom. Major Topics & Events Major Events/ Doctrines ​Location ​Scripture Source ​Cross-References ​Videos The Unjust Judge Traveling through Galilee Luke 18:1–8 ​LUMO Luke 18 The Pharisee and the publican ​Traveling through Galilee Luke 18:9–14 ​ Pharisees ask about divorce Perea Matthew 19:1–12 , Mark 10:1–12 ​LUMO Matt 19 , LUMO Mark 10 Suffer little children Perea Matthew 19:13–15 , Mark 10:13–16 , Luke 18:15–17 Moroni 8 Suffer the Little Children to Come unto Me Rich Young Ruler: Camel and Eye of Needle Perea Matthew 19:16–26 , Mark 10:17–27 , Luke 18:18–27 ​ Christ and the Rich Young Ruler Reward for forsaking all Perea Matthew 19:27–30 , Mark 10:28–31 , Luke 18:28–30 ​ Parable: Laborers in vineyard Perea Matthew 20:1–16 , Mark 10:31 ​ Laborers in the Vineyard , LUMO Matthew 20 Prophecy of death and Resurrection Leaving Perea Matthew 20:17–19 , Mark 10:32–34 , Luke 18:31–34 ​ ​ The greatest is to minister Jericho Matthew 20:20–28 , Mark 10:35–45 ​ ​ Heals two blind men (Bartimaeus) Leaving Jericho Matthew 20:29–34 , Mark 10:46–52 , Luke 18:35–43 ​ ​ Church Videos & Resources Suffer the Little Children to Come unto Me Christ and the Rich Young Ruler Laborers in the Vineyard Scripture Central Study Guide The Bible Project Gospel of Matthew Summary: A Complete Animated Overview (Part 2) Gospel of Mark Summary: A Complete Animated Overview Gospel of Luke Summary: A Complete Animated Overview (Part 2) BYU’s RSC “What Therefore God Hath Joined Together, Let No Man Put Asunder” The Influence of Faith on Marital Commitment Names of the Parables Video Tours of the Holy Land Perea Jordan River Overview Judean Wilderness Bethany: Tomb of Lazarus Additional Videos & Insights Principle Challenge Study Group

CFM: May 22–28 Joseph Smith—Matthew 1 ; Matthew 24 ( INT ), 25 ( INT ); Mark 12 ( INT ), 13 ( INT ); Luke 21 ( INT ) Videos and Podcasts Video/ Podcast ​Lesson Extension ​Additional Materials Scripture Central Joseph Smith—Matthew 1; Matthew 24–25; Mark 12–13; Luke 21 ​ Follow Him Joseph Smith—Matthew 1; Matthew 24–25; Mark 12–13; Luke 21 Part 1 , Part 2 Transcripts Line Upon Line Joseph Smith—Matthew 1; Matthew 24–25; Mark 12–13; Luke 21 ​FHE Lesson Teaching with Power Joseph Smith—Matthew 1; Matthew 24–25; Mark 12–13; Luke 21 ​ Don't Miss This Joseph Smith—Matthew 1; Matthew 24–25; Mark 12–13; Luke 21 ​ ​CFM New Testament Joseph Smith—Matthew 1; Matthew 24–25; Mark 12–13; Luke 21 Handout ​Unshaken Joseph Smith—Matthew 1; Matthew 24–25; Mark 12–13; Luke 21 Part 1 , Part 2 ​ ​The Interpreter Foundation Joseph Smith—Matthew 1; Matthew 24–25; Mark 12–13; Luke 21 ​Study helps by Jonn Claybaugh ​Teaching Helps with John Hilton Joseph Smith—Matthew 1; Matthew 24–25; Mark 12–13; Luke 21 ​ ​Talk of Him Joseph Smith—Matthew 1; Matthew 24–25; Mark 12–13; Luke 21 ​ ​Ponderfun Joseph Smith—Matthew 1; Matthew 24–25; Mark 12–13; Luke 21 ( not yet posted ) ​Talking Scripture Joseph Smith—Matthew 1; Matthew 24–25; Mark 12–13; Luke 21 Show Notes Resources and Insights for this Week's Lesson Olivet Discourse Following the Crucifixion and Resurrection of Jesus Christ, a series of events unfolded that eventually led to the destruction of the Second Temple in Jerusalem in 70 AD and continued with the Diaspora, the scattering of the Jews. This historical context is valuable because it directly correlates with the prophecies Jesus made in Matthew 24-25, Mark 12-13, and Luke 21. In these prophecies, Jesus foretold the destruction of the Temple and the trials that would befall his community. In the Olivet Discourse, Jesus provided cautionary warnings to his disciples regarding challenging events that would take place. He spoke of the emergence of false messiahs, the outbreak of conflicts, periods of famine, and even earthquakes as signs that would precede the eventual destruction of the Temple. Furthermore, he foresaw the persecution and tribulations that his followers and all of Jerusalem would endure. Yet, amidst these challenges, Jesus offered reassurance of divine protection and guidance. It is important to understand that these warnings were not intended to instill fear in his followers, but rather to equip and prepare them for the trials they would inevitably face. By imparting these teachings, Jesus sought to ensure that his disciples would be adequately prepared to navigate and overcome the obstacles that lay ahead. After the crucifixion and resurrection of Jesus, his devoted disciples carried forward his teachings, establishing Christian communities. However, their proclamation of a new spiritual covenant posed a challenge to both the religious and political authorities of the time, resulting in increased division, heightened opposition, and relentless persecution. These tensions were further exacerbated by the escalating animosity between the Jewish population and the Romans. In 66 AD, Jewish zealots initiated a revolt against Roman rule, igniting the First Jewish-Roman War . The conflict ultimately reached its climax with the siege and devastating destruction of Jerusalem and the Second Temple in 70 AD , carried out by the Roman army under the command of General Titus. The complete fulfillment of Jesus' prophecy came to pass, as no stone was left unturned ; A Temple in Flames, The Final Battle for Jerusalem, and the Destruction of the Second Temple . In the aftermath of the Temple's destruction, the Jewish survivors faced ongoing challenges under Roman dominance. Determined to resist, several rebellions erupted as they sought to reclaim their freedom. One particularly notable event was the famous standoff at t Masada in 73 AD, which ended in a devastating defeat, temporarily quelling uprisings. Despite these setbacks, the Jewish people did not relinquish their hope for liberation. They remained resilient, actively seeking opportunities to regain their autonomy and preserve their cultural and religious identity. Eventually, in 132 AD, a prominent Jewish military leader named Simon Bar Kokhba emerged, widely regarded by many as the Messiah. Bar Kokhba led a revolt aimed at restoring Jewish independence from Roman rule. He initially achieved some success in establishing an independent Jewish state, as evidenced by the minting of commemorative coins marking the event , Why Rabbis Thought This Man was the Messiah . However, the Romans quickly retaliated. Bar Kokhba represented the very type of false messiah that Jesus warned his followers about. The Savior prophesied that many of the elect would be susceptible to deception through such individuals. Consequently, Christ urged his followers to be cautious and avoid getting entangled in the influence of such leaders and the situations they presented. This historical account serves as a testament to the fulfillment of Jesus' prophecies and underscores the recurrence of similar patterns throughout history, even in the present day." Unfortunately, Bar Kokhba's militant approach proved disastrous for the Jewish people, as the Roman Empire launched a brutal counteroffensive, ruthlessly crushing the Bar Kokhba rebellion in 135 AD ( Bar Kokhba Revolt ) . The consequences were devastating, with countless lives lost, and survivors enduring the grim fate of slavery. The cruelty of Rome persisted even after the rebellion's defeat, as they sought to suppress and disperse the remnants of the Jewish population. The magnitude of these events far surpassed the " abomination and desolation " experienced by Daniel's community during the Babylonian exile. Forced into hiding, many Jews had to relinquish their language, culture, and identities in order to assimilate and survive the oppressive circumstances they faced . Subsequent to the events of the Bar Kokhba rebellion, the Hebrew language faced an official demise, as it ceased to be spoken as a living language due to the oppressive measures imposed by the Romans. With brutal restrictions, the Romans sought to suppress its usage, leaving it on the brink of extinction. Within a few generations, the language faded away, surviving only among those who kept their efforts to preserve it quiet. Despite the odds, fragments of the language miraculously persevered, thanks to the unwavering dedication of a handful of courageous scribes who risked everything to keep it alive. Through their valiant and diligent efforts, the written form of Hebrew, including its pronunciation rules, the Tanakh, and other important records, were discretely safeguarded. This ancient language continued to be utilized and studied only in liturgical and academic settings, and this preserved the knowledge of the language until its remarkable revival in the late 1800s. ( The Revival of Hebrew , Eliezer Ben Yehuda's vision ). Ben Yehuda's vision, accessible in the link above, bears a remarkable resemblances to Joseph Smith's first vision. Moreover, these events align with a sacred mission undertaken by Orson Hyde to rededicate the land of Israel, facilitating the Jews' return to their ancestral homeland. Latter-day Prophets and Apostles, as well as prominent Jewish leaders, have emphasized that Orson's dedicatory prayer holds pivotal significance as a catalyst that helped to spur the restoration of modern Israel. ( What Elder Orson Hyde’s prayer dedicating the Holy Land 180 years ago means to Latter-day Saints today ). This was a literal fulfillment of the prophecies Jesus Christ gave on the Mount of Olives, the same location where Orson Hyde's historic dedicatory prayer took place, bringing these stories and history full circle. These are monumental and exciting events that are currently developing during our lifetime, as we prepare for the Messiah's return. ( Elder Jeffrey R. Holland on the 175th Anniversary of Orson Hyde’s Historic Journey ) The risks faced by Rome extended beyond the Hebrew language and people. Numerous threats loomed over this ancient political superpower, leading to devastating consequences for many communities. The Roman Empire also sought to suppress the Greek language, which served as the linguistic medium of the New Testament. Wars between Rome and Byzantium ensued as these nations vied for political power and supremacy, ultimately resulting in their division into two distinct political and religious factions—the Roman Catholic and Orthodox communities. Over time, Latin emerged as the lingua franca across the Roman Empire, while Greek struggled to maintain its dominance within the Orthodox communities. Notably, the Greek language faced strong competition from other languages, most notably Arabic, which would eventually spread with the rise of Islam and establish its prominence in the Near East. Following established protocol, with the Greek translation of the Tanakh into the Septuagint (accomplished during the reign of Pharaoh Ptolemy II Philadelphus (283 to 246 BC)), the Roman Church would likewise pursue a similar task, with the translation of the Greek Bible. This resulted in the development of the Latin Vulgate. It was during the time of Emperor Valentinian I that Pope Damasus I commissioned the compilation and translation. St. Jerome (347 to 420 AD), known as Jerome of Stridon, was a Latin priest, theologian, and historian charged with an enormous task. By the time Jerome received the records, they had already undergone numerous translations and interpretations in various languages. Diverse sects of Christian communities had developed, each with their own traditions and doctrinal interpretations. Due to the persecution and martyrdom of the apostles, the Church lacked consolidated leadership to carry forward its mission. This absence of a unified central authority led to confusion, misinformation, and the preservation of correct doctrine became increasingly difficult. This resulted in a multitude of differing ideas regarding numerous important topics, such as the nature of the Godhead, the sanctity of marriage, the plan of salvation, and so forth. The practice of translation is undeniably beneficial as it expands access to information, reaching a wider audience. However, it also carries inherent costs, with the risk of significant doctrines and principles being lost, even under the best circumstances. Such losses often lead to confusion and disagreements among interpreters. Furthermore, unscrupulous individuals may exploit these situations to their advantage. By gaining control over the translated records, one can shape the narrative to align with personal and political agendas. This manipulation was evident during the Seleucid reign when Hellenistic politicians utilized translations into Greek to undermine the Hebrew text, gradually eroding its usage and facilitating assimilation. As the older texts were deemed 'outdated,' they were more easily dismissed and discarded, while the newer, 'updated' versions superseded them, granting the ruling party religious authority by controlling the 'word' and its interpretation. By the time of Christ, the widespread use of the Septuagint further contributed to the division and contention between Jews and emerging Christians, especially considering the fact that fewer and fewer Jews were learning Hebrew. Corrupted Roman officials, following a similar strategy, went to great lengths during the Crusades, known as the 'Holy Wars,' to eliminate Greek and Hebrew records that posed a threat to their religious interpretation, authority, and political agenda. These officials ordered the destruction of these valuable documents, aiming to eradicate any sources that could challenge or contradict their narrative. By suppressing alternative perspectives and independent sources, they sought to solidify their control over religious doctrine to consolidate their power. This deliberate act of destruction not only served their immediate interests but also hindered future generations from accessing important historical and theological knowledge, further perpetuating their dominance and suppression of dissenting voices. This abuse of power, accompanied by the destruction of invaluable ancient knowledge and wisdom, had dire consequences, shrouding the truth and giving rise to profound confusion. Opportunistic figures seized the chance to exploit the void left behind, plunging the world into what would be known as the 'Dark Ages.' The combination of pride, corruption, and oppressive rule resulted in widespread fear, ignorance, and moral decay, casting a shadow over the world. This period exemplified the essence of the Great Apostasy , a concept Christ had forewarned his followers about in the Olivet discourses and other teachings. The unraveling of the true faith and the loss of spiritual guidance led to a spiritual vacuum, leaving humanity vulnerable to the perils of falsehood and spiritual deprivation. Regarding the survival of the early Christians: When Jerusalem faced its catastrophic destruction, Christ's followers proved fortunate in their response, having heeded the warnings of Jesus. Through their diligence and obedience, they managed to escape the horrors that befell their families and community. Ancient historians, including Eusebius, recount that the majority sought refuge in the city of Pella, located in present-day Jordan. This historical account reveals their clear understanding of Jesus' teachings and prophecies, enabling them to make timely preparations and evacuate the city before the Roman siege. Their proactive actions spared them from the devastating consequences and widespread loss of life that afflicted those who chose to remain. Early Christians found solace and strength in scripture, prophets, apostles, and their tightly-knit community, enabling them to endure intense persecution. Gathered in homes and underground catacombs, they diligently studied the words of Christ and his prophets, holding firm to their faith. In challenging times, they leaned on one another, offering unwavering support and mutual encouragement. The apostles and leaders of the early Church played a crucial role in providing guidance and strengthening the believers, reinforcing their unwavering commitment to Jesus' teachings and the hopeful anticipation of his promised return. Studying this historical account enables us to gain insights into the Savior's warnings applicable to both ancient and modern times. The prophecies of Jesus, documented in the Gospels, accurately predicted the destruction of the Temple and the challenges that would befall his followers and the people of Jerusalem. Through their faithful adherence to Jesus' teachings, early Christians heeded his words, relying on their faith and the support of their community to endure the onslaught of persecution. In the face of overwhelming challenges, they persevered in spreading messages of hope of Christ. While Christianity itself would encounter its own periods of persecution, division, and corruption, it would also demonstrate countless examples of unity, obedience, faith, and charity. As wise disciples, we have the responsibility to learn from both the positive and negative aspects of these communities, including their circumstances, choices, and outcomes. An overview of these histories can serve to prepare modern-day followers of God, encompassing all his people, including Jews, Gentiles, Christians, and others, for the events that will precede His Second Coming. These ancient events provide valuable types, signs, and shadows that foreshadow future events, thereby preparing us to successfully weather the storms as they come. This encapsulates the essence of the Restoration and the Gathering of Israel. Just as the Savior had foreseen the unfolding events among the Jewish and Christian communities, He also foresaw our time. His prophetic vision included a future when the Gospel would be proclaimed to the entire world. From the vantage point atop numerous modern Temples, one can witness the Angel Moroni heralding the call for Israel to return, beckoning them to the Temple, the sacred abode of God, where individuals can once again enter His presence and experience the radiance of His divine glory—the Divine Shekinah. It is within these holy walls that we can receive His empowering endowments, enabling us to navigate the challenges of a fallen and sinful world with greater wisdom and power. The Lord is gathering His angels, on both sides of the veil, preparing the world for His imminent return. While some of us may witness this day in our mortal existence, and some of us might experience our own private tour , all of us will eventually meet our Creator. This inevitable reality calls for and requires our diligent preparation. Multiple Prophets have spoken about the Second Coming. As we faithfully heed their guidance, we can be preserved and protected according to his design and will. Many recent talks in the references below can help one forge ahead as members of Christ's Battalion, as we continue our preparations for his coming. Major Topics & Events Major Events/ Doctrine Location Scripture Source ​Cross-References Videos ​*Parable of the Wicked Husbandmen. (The stone which the builders rejected is become the head of the corner) ​Temple ​ Mark 12:1-12 ( INT ) ​​ Matthew 21:33–46 ( INT ), Luke 20:9–20 ( INT ), Psalm 118:22 ​The Parable of the Wicked Tenants , LUMO Mark 12 *Tribute to Caesar ​Temple ​ Mark 12:13-17 ( INT ) ​​ Matthew 22:15–22 ( INT ), Luke 20:21–26 ( INT ) ​ *​ Pharisees put to silence ​ Temple ​ Mark 12:35–37 ( INT ) ​ ​Matthew 22:41–46 ( INT ), Luke 20:39–44 ( INT ) ​ Render unto Caesar and unto God Widow’s mite ​Temple ​ Mark 12:41–44 ( INT ), Luke 21:1–4 ( INT ) ​ ​Church Video , LUMO Luke 21 ​ Denunciation of hypocrisy, beware of prideful scribes and leaders ​ Temple Mark 12:38–40 ( INT ) ​​ Matthew 23:1–36 ( INT ), Luke 11:37–54 ( INT ) ; 18:9–14 ( INT ) ; 20:45–47 ( INT ), ​ John 12:42–43 ​ ​Olivet Discourse: Signs of Second Coming Part 1 (See Below) ​ Mount of Olives ​​Matthew 24 ( INT ), Mark 13 ( INT ) ;Luke 21:5–38 ( INT ) ​ Joseph Smith—Matthew 1 , Luke 12:37–48 ( INT ) ; 17:20–37 ( INT ) ​Holy Land Site LUMO Matt 24 ​Olivet Discourse Part 2 ​ ​ ​ ​LUMO Matt 25 ​ Parable: Ten virgins ​ Mount of Olives ​ Matthew 25:1–13 ( INT ) ​ D&C 45:56–59 , Luke see 12:35–36 ( INT ) ​ Church Video ​ Parable: Talents ​ Mount of Olives ​Matthew 25:14–30 ( INT ) ​ ​Church Video ​ Parable: Sheep, goats ​ Mount of Olives ​ Matthew 25:31–46 ( INT ) ​ ​Church Video *Part of last Week's Material ​​​​ Olivet Discourse ​Part 1 ​ The Olivet Discourse, BYU Religious Educations ​​Destruction of Temple ​Matthew 24:1-2, ​Luke 21:5-8 JS Matthew 1 :2-3 ​​ ​LUMO Matt 24 , LUMO Luke 21 ​​Signs of the Coming ​​Matt 24:3, ​Luke 21:7 ​D&C 45:16-75 , Greek: σημεῖον sēmeîon Hebrew: אוֹתʼ ôwth , Doctrine and Covenants 35:8 , Doctrine and Covenants 63:7–12 , Doctrine and Covenants 68:11 , Mosiah 3:15 , JST Matthew 1:4 ​ Signs , Drawing Closer to the Savior by Neil L. Anderson ​​Deception ​​Matt 24:4-5, ​​Luke 21:8 ​JST Matthew 1:5-9 ​Be Not Deceived by Dallin H Oaks ​​Wars and Rumors of Wars ​​Matt 24:6,​​ Luke 21:9-10 ​​JST Matthew 1:23, 28-29 ​ ​​F amines , pestilences, and earthquakes, in diverse places. ​​Matt 24:7, ​​Luke 21:11 ​​JST Matthew 1 ​ Watch Ye Therefore, and Pray Always by M Russell Ballard ​​Beginning of Sorrows ​​Matt 24:8 ​​JST Matthew 1:19-20 ​ ​​Lord's people persecuted, delivered up, afflicted, and killed. I will give you wisdom. ​​Matt 24:9-10, ​​Luke 21:12-15 ​​JST Matthew 1 ​ ​​Offense and betrayal ​​Matt 24:10, ​​Luke 21:16-19 ​​JST Matthew 1:8 ​ ​False Messiahs & Prophets ​​Matt 24:23-26 ​​JST Matthew 1:9, 24-25 ​Safety for the Soul by Jeffrey R. Holland ​​Iniquity abound, love wax cold ​​Matt 24:12 ​​JST Matthew 1:10-11, 30 ​ ​​Those who endure to the end will be saved ​​Matt 24:13 ​​JST Matthew 1:11 ​"Embrace the Future with Faith" President Russell M. Nelson ​​Gospel Preached to All Nations ​​Matt 24:14 ​​JST Matthew 1:31 ​Look to the Future By President Gordon B. Hinckley , Current Temple List , recent status report ​​Abomination of Desolation ​​Matt 24:15, ​​​​Luke 21:20 ​​JST Matthew 1:12, 32 ​​​ TG ​​Judea flee to the mountains ​​Matt 24:16-22, ​​Luke 21:21-24 ​​JST Matthew 1:13-18 ​ ​​False Christs, False Prophets will deceive the very elect ​​Matt 24:23-26 ​​JST Matthew 1:22 ​ ​​Light will shine from East to West, so shall the Coming of the Son of Man ​​Matt 24:27 ​​JST Matthew 1:26 ​ ​​People will prey on others like vultures ​​Matt 24:28 ​​JST Matthew 1:27 ​ ​​After tribulation sun darkened, moon shall not give her light, stars fall from heavens, power of heaven shaken ​​Matt 24:29, Mark 13:22–27 , ​​​Luke 21:25-26 ​JST Matthew 1:33-35, Alma 30:43–52 ​ ​​Sign of the Son of Man in heaven, all tribes will mourn, and all will see his coming with power and glory ​​​Matt 24:30, ​​​Luke 21:27-28 ( INT ) ​​JST Matthew 1:36, Psalm 118:24-26 ( INT ), TG Glory , TG Second Coming ; Hebrew Shekenah : Divine Presence, Glory of the Lord, Dwelling , δόξα dóxa ; Cloud νεφέλη Nepheli / עָנָןʻ ânân ​ ​​Whoso treasureth up my word shall not be deceived. Angels will sound their trumpets and the elect will be gathered together ​​Matt 24:31 ​​JST Matthew 1:37 ​The Gathering of Scattered Israel Elder Russell M. Nelson ​​Parable of Fig Tree ​​Matt 24:32-35, ​​​Luke 21:29-33 ​​JST Matthew 1:38-39 ​“The Leaves Are Commencing to Show on the Fig Tree” By Elder Bernard P. Brockbank ​​No man knoweth the day or hour, Parable of Noah ​​Matt 24:36-39 ​​JST Matthew 1:41-43 ​ ​​Two in the field, two in the mill ​​Matt 24:40-41 ​​JST Matthew 1:44-45 ​ ​​Watchmen: Faithful and Evil Servant ​​Matt 24:42-5, ​​​Luke 21:34-37 ​​JST Matthew 1:46-55 ​For I will Lead You Along By Elder Neal A Maxwell Church Videos & Resources ​ Render unto Caesar and unto God Jesus Teaches about the Widow's Mites The Parable of the Ten Virgins Parables of Jesus: The Parable of the Talents Ye Have Done It unto Me "Embrace the Future with Faith" President Russell M. Nelson " Preparation for the Second Coming" President Dallin H. Oaks “When Shall These Things Be?” President M. Russell Ballard “Watch, That Ye May Be Ready” President Harold B. Lee “The Leaves Are Commencing to Show on the Fig Tree” Elder Bernard P. Brockbank " Look Up" Elder Adrián Ochoa “ The Lord Will Return to Earth in Glory , ” Ensign, December 2013 “ What are we to understand about signs and miracles? ” Ensign, December 1994 Scripture Central Study Guide The Bible Project Overview Matthew 1-13 , Part 2: Matthew 14-28 Parables of Jesus Luke 3-9 , Luke 9-19 BYU’s RSC Prophecies and Promises of Joseph Smith—Matthew Joseph Smith—Matthew: Profiting from Prophecy Discipleship in the Olivet Discourse in Mark’s Gospel The First Jewish Revolt against Rome The Destruction of Jerusalem The Second Coming of Christ Questions and Answers Video Tours of the Holy Land Kidron Valley Mount of Olives Pater Noster Elona Church , the traditional site of the Olivet Discourses Jerusalem's Walls & Gates Temple Mount Masada Additional Videos & Insights LUMO Matt 24 ​LUMO Matt 25 LUMO Mark 12 LUMO Mark 13 LUMO Luke 21 ​The Parable of the Wicked Tenants A Temple in Flames The Final Battle for Jerusalem and the Destruction of the Second Temple 70 AD Bar Kokhba Revolt 132-135 AD Why Rabbis Thought This Man was the Messiah 132-135 AD BLB Tutorial s Principle Challenge Study Group

CFM: May 29–June 4 Matthew 26 ( INT ); Mark 14 ( INT ); John 13 ( INT ) Videos and Podcasts Video/ Podcast ​Lesson Extension ​Additional Materials Scripture Central Matthew 26, Mark 14, John 13 ​ Follow Him Matthew 26, Mark 14, John 13 Part 1 , Part 2 Transcripts Line Upon Line Matthew 26, Mark 14, John 13 ​FHE Lesson Teaching with Power Matthew 26, Mark 14, John 13 ​ Don't Miss This Matthew 26, Mark 14, John 13 ​ ​CFM New Testament Matthew 26, Mark 14, John 13 ​Unshaken Matthew 26, Mark 14, John 13 ( Part 1 , Part 2 ) ​ ​The Interpreter Foundation Matthew 26, Mark 14, John 13 ​Study helps by Jonn Claybaugh ​Teaching Helps with John Hilton Matthew 26, Mark 14, John 13 ( not yet posted ) ​ ​Talk of Him Matthew 26, Mark 14, John 13 ​ ​Ponderfun Matthew 26, Mark 14, John 13 ( not yet posted ) ​Talking Scripture Matthew 26, Mark 14, John 13 Show Notes Resources and Insights about this Week's Lesson Understanding Passover An understanding of the Jewish traditions relating to Passover can provide valuable insights into the Last Supper of Jesus Christ. Passover is a significant Jewish festival commemorating the liberation of the Israelites from slavery in Egypt. The Last Supper, which took place during the Jewish festival of Passover, holds great significance for Christians as it is believed to be the event where Jesus instituted the Sacrament. This event memorializes the Atonement and Resurrection of Jesus Christ, commemorating our liberation from sin and death through His Great Atoning Sacrifice. Passover is marked by several symbolic elements, such as ritual washing, the lamb, unleavened bread (matzah), bitter herbs, and wine. These symbols relate directly to the Last Supper. Ritual Washing: The washing of the apostles' feet during the Last Supper was part of the Passover tradition. During the Passover meal, ritual washings are a significant part of the custom. The process of washing and anointing emphasize the cleansing and purifying power of God, it also prepares the initiate for service, blessing them with the divine power and strength that they will need to perform the various missions and duties they are called to perform (see Exodus 28:2–3, 41 ; 29:4–7 ; 40:12–13 ; Leviticus 8:6 ) . As the host of the Last Supper, Jesus took on the role of a humble servant and washed the apostles' feet, modeling, through his example, what humility and selfless service look like. Through this genuine act of love, Jesus taught his disciples to serve one another in the same manner. The washing of the apostles' feet during the Last Supper thus serves as a profound illustration of the values and characteristics of the Savior and the principles and values he wants his disciples to develop and demonstrate to those they serve. Lamb: In the Passover tradition, the lamb represents the sacrificial animal whose blood protected the Israelites from the final plague in Egypt. Similarly, Jesus is seen as the sacrificial Lamb of God whose blood brings salvation. Matza: also known as the bread of affliction. In Jewish tradition, the bread is unleavened, and this signifies the haste with which the Israelites left Egypt. During the Last Supper, Jesus took bread and wine, and referred to them as His body and blood, establishing a new covenant. In many Christian traditions, including ours, the unleavened bread has been replaced with leavened bread, to remind us that Christ is "Risen." The bread represent both the literal body of Christ and the figurative body of Christ, in reference to his Church. In the Ancient Temple 12 loaves of shewbread were used to represent the 12 Tribes of Israel. In Hebrew, the word matza means "to find," and this represents the concept of finding "the Bread of Life" in Jesus Christ, and finding and gathering the lost remnants of Israel. Bitter Herbs: Bitter herbs, typically horseradish and greens dipped in saltwater, are an essential element of the Passover meal and serve as a reminder of the bitterness and affliction experienced by the Israelites during their slavery in Egypt. During the last supper, Jesus connected His impending suffering, crucifixion, and death to the bitterness and affliction represented by the bitter herbs. Just as the Israelites suffered under slavery, Jesus was about to undergo intense physical and spiritual suffering for the sake of humanity. One of the traditions associated with the bitter herbs is to dip the herbs in saltwater. The saltwater represents the blood and tears shed by God's people Jesus used the phrase, the "bitter cup" in ​Matthew 26:39, asking if it was possible for the "cup" to be taken from Him. Naturally, he did not want to endure the immense suffering and pain that would accompany the full weight of sin that would come upon him. Yet, Christ willingly and humbly partook of the bitter cup, doing the will of the Father, to finish the work he was sent to perform ( D&C 19:18-19 ) Wine: Four cups of wine are an integral part of the Passover tradition and symbolize different aspects of the Exodus story and the covenant between God and the Israelites. Each cup is offered at a specific point during the dinner and Haggadah, and each represents a specific promise mentioned in Exodus 6:6-7 ( INT ), where God speaks to Moses and outlines His plan for delivering the Israelites from slavery in Egypt: Cup of Sanctification קָדַשׁ qâdash : The first cup, known as the Cup of Sanctification, signifies the initiation of the sacred Passover meal, setting it apart as a holy occasion. It represents the divine promise of God, וְ הוֹצֵאתִי v ᵊ hô ṣē ' ṯ î " And I will lead you out / bring you out from under the burden." Through the Law of Sacrifice, the Lord prepares and sanctifies His people, inviting them to offer their sins on His altar. By presenting Him with the sacrifice of a broken heart and contrite spirit, individuals learn to place their trust in God and develop an intimate understanding of His character and nature. Through this process, they can personally experience the transformative power of His Atonement in their lives. The Lord lifts their burdens, aids them in carrying their trials, and liberates them from the chains and shackles of sin, addiction, guilt, bondage, anger, shame, hurt, betrayal, fear, pride, and all the other afflictions, infirmities, and weaknesses that so frequently accompany mortality and the fallen nature of our world. ( D&C 59:8 , Alma 22:18 ) Cup of Deliverance : The second cup symbolizes God's second promise, וְ הִצַּלְתִּי vᵊhi ṣṣ altî , "And I will Deliver You from their burdens." Through the Law of the Gospel, the Lord guides us on a path of liberation, equipping us with knowledge to avoid and overcome the pitfalls that lead to bondage. The precious gift of the scriptures provides us with a written account of His divine Law, offering numerous examples and case studies from which we can glean wisdom. This cup serves as a poignant reminder of God's mighty power to save and deliver those who willingly choose to embrace Him, those who willingly accept His outstretched arm of aid and unwavering support. Cup of Redemption : The third cup, known as the Cup of Redemption, holds a significant association with the covenant itself. It represents God's promise to redeem His people and establish a renewed relationship with them. This cup is traditionally connected to the Hebrew phrase וְ גָאַלְתִּי vᵊga'altî, which means " I will redeem you with an outstretched arm and with great judgments." It symbolizes the Lord accepting us as His own. We have previously explored the marriage laws and the concept of the kinsman redeemer. In Hebrew, the kinsman redeemer is referred to as go'el, derived from the same root גאל, Gimel-Aleph-Lamed. As illustrated in the book of Ruth, when a woman's spouse passed away, it was the responsibility of the next of kin to ensure the welfare of the widow. The kinsman redeemer would step in as a husband and father figure, shouldering all financial obligations for the widow and her family. He would reclaim anything that had been lost or forfeited, including those who had been sold into slavery. If the widow did not have a child from her previous husband, the kinsman redeemer would fulfill the role of a husband, ensuring her ongoing care and preserving the family lineage. The kinsman redeemer acted as an advocate for the family's rights and provided them with sustenance and protection. Christians believe that Jesus Christ serves as the ultimate Kinsman Redeemer, fulfilling the roles and responsibilities of a husband and father to Israel. Through His Atonement, He paid the price for the consequences of the Fall, freeing humankind from bondage, death, and hell. He willingly took upon Himself all our debts and infirmities. In addition, He offers the opportunity for the family to continue beyond mortal life. Jesus acts as our advocate with the Father, protecting and providing us with the necessities of life, salvation, and exaltation. Throughout the scriptures, the relationship between the Lord and Israel is likened to a marriage, with the Lord as the bridegroom and Israel as His bride. By adhering to the principles of chastity, individuals demonstrate loyalty and fidelity not only to their spouse but also to the Lord. When entering into the everlasting covenant of marriage, it becomes a three-way contract between a husband, wife, and God. Cup of Restoration or Hallel : The fourth cup, called the Cup of Restoration or Hallel , is associated with the final promise of God, וְ לָקַחְתִּי vᵊlāqa ḥ tî " I will take/receive you to me as a people.." This represents God taking his people into the Promised Land and consecrating them as his chosen people. It symbolizes the hope of restoration, joy, and the fulfillment of all God's covenant promises. It is also linked to offering hymns of praise and thanksgiving (Hallel) to God for his faithfulness and provision. Several years ago, I put together a presentation for my family to demonstrate some of the symbolic connections between Passover and the Temple ( Sacred Times & Places ), focusing on the Jewish Traditions of the Haggadah. While this presentation is far from complete, I am happy to share it with those who are interested. Other resources are listed in the links below, including some links to traditional Haggadahs and recipes for those who are interested in learning about this Ancient and Sacred Tradition. Video / Book: Feasts and Festivals of the Messiah by Lynda Cherry Symbols of the Messiah by Daniel Smith Days of Awe by Gayle Boyd Bird's Head Haggada: The oldest Haggadot in existence, dating back to the 13th Century. This was introduced to us by Daniel Rona, and it has been a family favorite for many years. Last Week of Christ's Mortal Ministry Chronology Slide from Lynne Wilson's Presentation There has been an ongoing debate among scholars regarding the chronology of the last week of Christ's life. The traditional account holds that Christ was crucified on a Friday and rose from the dead on Sunday (2 days). However, some scholars argue that Christ was actually crucified on a Thursday, which would have resulted in two Sabbath days, the Passover Sabbath on Friday and the regular Sabbath on Saturday (3 days). This alternative timeline is gaining more validity among scholars due to biblical evidence that supports the notion of a Thursday crucifixion. James Tabor's article " The Last Days of Jesus: A Final 'Messianic' Meal " explains some of these details, The confusion arose because all the gospels say that there was a rush to get his (Christ's) body off the cross and buried before sundown because the “Sabbath” was near. Everyone assumed the reference to “the Sabbath” had to be Saturday, so the crucifixion must have been on a Friday. However, as Jews know, the day of Passover itself is also a “Sabbath” or rest day, no matter what weekday it falls on. In the year 30 AD Friday, the 15th of the Jewish month Nisan was also a Sabbath, so two Sabbaths occurred back to back, Friday and Saturday. Matthew seems to know this as he says that the women who visited Jesus’ tomb came early Sunday morning “after the Sabbaths” ( Matthew 28:1 uses the plural form σαββάτων "of the Sabbaths," indicating two Sabbaths ). As is often the case, the gospel of John preserves a more accurate chronology of what went on. John specifies that the Wednesday night “last supper” was “before the festival of Passover” ( John 13:1 ). He also notes that when Jesus’ accusers delivered him to be crucified on Thursday morning they would not enter Pilate’s courtyard because they would be defiled and would not be able to eat the Passover that evening (John 18:28). John knows that the Jews would be eating their traditional Seder meal Thursday evening. (John 19:31 ( INT ) also refers to the day of Preparation and the next day being a special Sabbath. The word preparation, Paraskevi , is the Greek name for Friday ) While the differences in the dates do not detract from the importance of the events in any way, the difference in the timelines may help to clear up some confusion that many have had regarding the last days of Christ's life and the events leading up to his crucifixion, such as why is there a huge gap in information on Wednesday, when all of the other days are so packed? This revised timeline may also make some events even more poignant and meaningful. For example, If Christ died at 3:00 PM on Thursday, this would have been the exact time that the priests were shedding the blood of the sacrificial lambs on the Temple Mount. Additionally, this alternative chronology better correlates with the overall timeline of the story, an understanding of Jewish tradition, and it more accurately depicts Christ's predictions regarding Jonah, that he would be in the heart of the earth for three days and three nights, as well as his statement that everything written about him by the prophets would be accomplished. In conclusion, it does not really matter if one wants to subscribe to the traditional or the alternative timeline for the last week of Christ's life; the events still happened, and the overall story remains the same. This perspective may simply clarify some of the specifics, making more sense to those who like to get into the nuts and bolts, helping us all better understand the Savior and his life through the lens of Jewish culture and tradition. The outline below follows the alternative dates compiled from the different gospels. Major Topics & Events ​Topic/Event ​Location ​Scripture ​Cross- Reference ​Videos & Resources ​Preparation for Passover ​Near Jerusalem ​Matthew 26:1-2, Mark 14:1 ​Luke 22:1 ​ ​Jesus Prophesied his Crucifixion in two days ​ Near Jerusalem ​ Matthew 26:2 ( INT ) ​ ​LUMO Matt 26 ​Wednesday: Conspiracy at Caiaphas’s palace ​Jerusalem, High Priest's house, see map below ​ Matthew 26:3–5 ( INT ), Mark 14:1–2 ( INT ) ​ ​LUMO Mark 14: 1-31 ​ Feast with Simon the Pharisee ​ Bethany ​Matthew 26:6 ( INT ), Mark 14:3 ( INT ) ​Luke 7:36 ( INT ) ​ An unnamed woman anointed Jesus. (Ordinance of High Priest hood, associated with Yom Kippur. Preparatory for Christ's Atoning Sacrifice.) ​ Bethany ​ Matthew 26:7–13 ( INT ), Mark 14:3–9 ( INT ) Luke 7:37–50 ( INT ). (Separate account anointing as prophet .) ​ Jesus Forgives Sinful Woman ​ Judas’s conspiracy to betray Jesus ​ Jerusalem ​Matthew 26:14–16 ( INT ), Mark 14:10–11 ( INT ) ​ Luke 22:1–6 ( INT ) The Surprising Meaning of 30 Pieces of Silver in the Bible ​ LUMO Luke 22 ​ The first day of unleavened bread (According to the Synoptic Gospels) ​ Jerusalem ​​Matthew 26:17–19 ( INT ), Mark 14:12–16 ( INT ) ​ Luke 22:7–13 ( INT ), John 13:1 ​ ​ Eve of the Passover (synoptic gospels conflict with John's account, and this is where the accounts get muddy) ​ Jerusalem ​ Matthew 26:20 ( INT ), Mark 14:17 ( INT ), John 13:1–2 ( INT ) ​ Luke 22:13–14 ( INT ) ​LUMO John 13 ​Last Supper: ​ ​ ​Holy Land Site ​Around 7:00 PM, after sundown, Jesus' Disciples participate in a Passover Seder ​Jerusalem, Upper Room, see map below ​​ Matthew 26:20 ( INT ), Mark 14:17 ( INT ), Luke 22:13–14 ( INT ), John 13:1–2 ( INT ) ​ ​ The Last Supper and the Passover Feast ​ “One of you shall betray me.” "Is it I?" ​​Jerusalem, Upper Room ​​ Matthew 26:21–24 ( INT ), Mark 14:18–21 ( INT ), John 13:18–22 ( INT ) ​ Luke 22:21–23 ( INT ) ​Church Video: The Last Supper ​Judas identified ​​Jerusalem, Upper Room ​​Matthew 26:25 ( INT ), Mark 14:17-21 (INT), John 13:23–30 ( INT ) ​Luke 22:21-23 (INT) ​Dipping Karpas "bitter herbs" in saltwater during the seder is reminiscent of the dipping of Joseph’s coat into blood by his brothers, as a symbol of betrayal. ​ Sacrament instituted ​​Jerusalem, Upper Room ​ Matthew 26:26–29 ( INT ), Mark 14:22–25 ( INT ), Luke 22:15–20 ( INT ) ​Luke 22:7-20 (INT) ​ ​ Jesus washes disciples’ feet ​​​Jerusalem, Upper Room ​ John 13:2–5 ( INT ) ​(see Exodus 28:2–3, 41 ; 29:4–7 ; 40:12–13 ; Leviticus 8:6 ). ​See Lynne Wilson's comments at 14:30. ​ Peter’s protest ​​​Jerusalem, Upper Room ​​ John 13:6–12 ( INT ) ​ JST, John 13:10–11 ​Jan 23, 1833 School of the Prophets : Washing and Anointing ​ Jesus’ example ​​​Jerusalem, Upper Room John 13:13–17 ( INT ) ​ ​ ​ A new commandment: "Love one another as I have loved you." ​​​Jerusalem, Upper Room ​​ John 13:31–35 ( INT ) ​Love ἀγαπᾶτε from ἀγαπάω ​ ​ Jesus comforts the disciples ​​​Jerusalem, Upper Room John14:1–15 ( INT ) ​ ​ ​ Another Comforter ​​​​Jerusalem, Upper Room ​ John 14:16–31 ( INT ) ​ ​ ​ The True Vine ​​​​​Jerusalem, Upper Room ​​John 15:1–8 ( INT ) ​ ​ ​ Love one another ​​​​​Jerusalem, Upper Room John 15:9–17 ( INT ) ​ ​ ​ Hatred of the world ​​​​​Jerusalem, Upper Room ​​ John 15:18–25 ( INT ) ​ ​ ​ The Spirit of truth testifies ​​​​​Jerusalem, Upper Room ​​ John 15:26–27 ( INT ) ​ ​ ​ Warnings to the Apostles ​​​​​Jerusalem, Upper Room ​​ John 16:1–6 ( INT ) ​ ​ ​ Opposition: Joy and sorrow ​​​​​Jerusalem, Upper Room ​​ John 16:17–30 ( INT ) ​ ​ ​ Prophecy: Flock to be scattered ​​​​​Jerusalem, Upper Room ​​Matthew 26:31–32 ( INT ), Mark 14:27 ( INT ), John 16:31–33 ( INT ) ​ ​ ​Sang hymn before retiring to Gethsemane (probably around 10:00 PM) ​​​​​​Jerusalem, Upper Room ​​Matthew 26:30 ( INT ), Mark 14:26 ( INT ) ​ ​The Great Hallel A traditional rendition of the Hallel being performed at the Western Wall "I will smite the Shepherd and the sheep shall be scattered." ​On the way to Gethsemane Matthew 26:31-32 ( INT ) ​ ​σκανδαλίζω , ποιμένα , διασκορπισθήσεται , πρόβατα ​This night, before the cock crows, you shall deny me thrice." ​On the path to Gethsemane ​Matthew 26: 33-35 ( INT ) ​ ​ ​Gethsemane Γεθσημανῆ from גַּת and שֶׁמֶן ​​Gethsemane ​Matthew 26:36 ( INT ), Mark 14:32 ( INT ) ​John 18:1 ( INT ), Luke 22:39 ( INT ) ​LUMO Mark 14:32-72 , At the Place of Suffering ​Jesus asks disciples to sit and pray ​​Gethsemane Matthew 26:36 ( INT ) ​Luke 22:40 ( INT ) ​Pray that ye enter not into πειρασμόν " temptation " Peter, James, and John accompany the Savior further into the Garden. ​​Gethsemane Matthew 26:37 ( INT ), Mark 14:33 ( INT ) ​ ​ λυπέω "sorrowful," ἐκθαμβέω "sore amazed," ἀδημονέω "very heavy" ​Tarry here, and watch with me. ​Gethsemane ​Matthew 26:38 ( INT ), Mark 14:34 ( INT ) ​Luke 22:41 ( INT ) ​ μείνατε "Tarry, abide," γρηγορεῖτε "watch" First Prayer: ​"Let this cup pass, ... not as I will, but as thou with." ​​Gethsemane ​Matthew 26:39 ( INT ), Mark 14:36 ( INT ) ​Luke 22:42 ( INT ) ​ ποτήριον , כּוֹס "cup" ​Disciples fall asleep ​​Gethsemane ​Matthew 26:40-41( INT ), Mark 14:37-38 ( INT ) ​ ​ ​The second prayer, (Luke account says an Angel appeared to strengthen Jesus, 2nd or 3rd prayer) ​​Gethsemane ​​Matthew 26:42 ( INT ), Mark 14:39 ( INT ) ​Luke 22:43-46 (INT) ​"Sweat great drops of blood," D&C 19:18, Mosiah 3:7 , Isaiah 63:1–3 ​​Disciples fall asleep again ​​Gethsemane ​​Matthew 26:43 ( INT ), Mark 14:40 ( INT ) ​ ​ ​Third Prayer ​Gethsemane ​Matthew 26:44 ( INT ), Mark 14:41( INT ) ​ ​ ἀπέχει "it is enough" ​Son of Man betrayed ​Gethsemane ​Matthew 26:45-46 ( INT ), Mark 14:41-42 ( INT ) ​ ​ παραδίδοται " betrayed " ​Judas arrives with soldiers, betrays Jesus with a kiss. ​​Gethsemane ​​Matthew 26:47-50 ( INT ), Mark 14:43-46 ( INT ) ​Luke 22:47-48 ( INT ), John 18:2-8 ( INT ) ​ φιλήσω " kiss " ​Jesus heals the ear of a soldier after Peter cuts it off. ​​Gethsemane ​​Matthew 26:51-52 ( INT ), Mark 14:46-47 ( INT ) ​Luke 22:49-51 ( INT ), John 18:10,26 ( INT ) ​ ​Christ chooses to be taken so the scriptures can be fulfilled, 12 legions of angels ​​Gethsemane ​​Matthew 26:53-56 ( INT ), Mark 14:48-50 ( INT ) ​Luke 22:52-53 ( INT ), John 18:11 ( INT ) ​ ​Young man flees ​Gethsemane ​Mark 14:51-52 ( INT ) ​ ​ ​Jesus was taken to go before Caiaphas ​Jerusalem ​Matthew 26:57-58 ( INT ) ​Luke 22:54 ( INT ), John 18:12-14 ( INT ) ​The Trial and Death of Jesus ​Midnight Meeting, search for False witness' ​Caiaphas' house ​Matthew 26:59-60 ( INT ), Mark 14:55-60 ( INT ) ​Luke 22:64-65 ( INT ), John 18:19-24 ( INT ) ​ ​Charge of blasphemy ​​Caiaphas' house ​Matthew 26:60-68 ( INT ), Mark 14:61-65 ( INT ) ​ ​ ​Peter's denial ​​Caiaphas' house ​Matthew 26:69-75 ( INT ), Mark 14:54 ( INT ),66-72 ( INT ) ​Luke 22:55--64 ( INT ), John 18:15-18 ( INT ), 25-27 ( INT ) ​ Church Videos & Resources The Last Week of the Savior's Life The Savior's Final Week at a Glance The Last Supper (John 13: 1-35) Jesus Warns Peter and Offers the Intercessory Prayer (Luke 22: 31-34) The Savior Suffers in Gethsemane (Matthew 26: 36-57) Jesus Is Tried by Caiaphas; Peter Denies Knowing Him (Matthew 26: 57-75) Scripture Central Study Guide The Bible Project Overview Matthew 1-13 , Part 2: Matthew 14-28 The Gospel of Mark Mark Complete Animated Overview John Part 2 BYU’s RSC The Sacrament: Building upon Christ’s Rock The Setting and Sacrament of the Christian Community The Passion of Jesus Christ Messages of Christ Holy Week Last 24 Hours Timeline The Last Supper and the Passover Feast The Setting of the Last Supper: A Triclinium The Holy Week: Part III - Passover The Sacrament and the Atonement Gethsemane and the Olive Press Mighty Prayer: Watch and Pray Holy Week: The True Lamb of God Video Tours of the Holy Land Bethany The Upper Room Gethsemane House of Caiaphas Holy Week: Where it Happened Additional Videos & Insights BLB Tutorial s Latter Day Gospel Source Book of Mormon Study Notes Principle Challenge Study Group