References for Video Two: The Final Days of Awe

  1. The Source of the Holy Days. The Holy Days the Lord commanded Israel to keep are outlined in Leviticus 23:4-44.
  2. The timing of Jesus crucifixion and Passover are found in Matthew 26; Mark 14:12; Luke 22:7-13 (who make the Last Supper a Passover meal), and John 19:14 (who says Jesus was crucified on Passover). Many scholars have shown ways the differences in timing are reconciled. Alfred Edersheim shows the Last Supper was a Passover meal, but Jesus’ crucifixion was on the next day of Passover when the offering of the Chagigah, both a joyous and a willing offering, was made, as well as more Passover lambs slain (Alfred Edersheim, The Temple: Its Ministry and Services; (Peabody, MS: Hendrickson Publishers, 1998), pp.193-202.  
  3. The Time of the Cutting of the First Sheaf. The first sheaf was cut down just as Jesus’ body was removed from the cross (Alfred Edersheim, The Temple), pp. 203-204.  
  4. How the Sheaf was treated after being cut down. This sheaf was beaten, roast, ground and anointed with frankincense and oil, in the same way Jesus had suffered and was prepared for His burial. The sheaf was lifted up as an offering to the Lord on the same morning Jesus arose from the tomb, the morning after the Sabbath (Edersheim, pp. 203-5).
  5. What was “The Dark Time.” For more information on The Dark Time, see Michael Strassfeld, The Jewish Holidays, (New York: Harper Collins, 1985).
  6. Evidence September 22, 1827 was The Day of Remembrance. September 22, 1827 was the very day The Feast of Trumpets or The Day of Remembrance was being celebrated (Eduard Mahler, Handbuch der judischen Chronologie (Leipzig: Fock, 1916)), 588. Verification can also be obtained from Jewish community libraries. The date can be recalculated from Jewish calendars.
  7. The original name for Rosh Hashanah was The Day of Remembrance. Louis Jacobs, “Ro’sh Ha-shanah and Yom Kippur” in Mircea Eliade, ed. The Encyclopedia of Religion, 12 vols. (New York: Macmillan, 1987) 12:474; Max Arzt, Justice and Mercy: Commentary on the Liturgy of the New Year and the Day of Atonement (San Francisco: Holt, Rinehart and Winston, 1963), 36, 146.
  8. The Day of Remembrance signified the time God would finally move from His seat of judgment against Israel and sit instead on His seat of mercy (Max Arzt, Justice and Mercy), p. 149).
  9. Why the Day of Remembrance was expected to be a time of New Revelation. Because the first recorded time Israel as a whole heard God’s trumpet was at Mt. Sinai, just before God revealed His Ten Commandments, many through the centuries came to expect that someday, at the sound of the trumpet on this day, New Revelation would again come forth from God. Many saw it as prophetic of the future, of a time when the true law will be granted, resulting in redemption. “The smaller horn was sounded at Sinai, but the great shofar will initiate redemption” (Leo Trepp, The Complete Book of Jewish Observance, (New York: Behrman House and Summit Books, 1980), p. 95.
  10. Heber C. Kimball’s account of the vision when he saw armies marching in the heavens is recounted in Orson F. Whitney, The Life of Heber C. Kimball, (Liberty, Mo: Zion’s Camp Books, reprint from 1888), p. 23.
  11. Aaron Munson Baldwin’s account of the vision, written by his son Nathan, can be found on FamilySearch. org. under that person’s name, “Memories” and “Find.”
  12. Brigham Young’s Account of the Vision is found in General Church Minutes 1839-1877, January 8, 1845 Archives of the Church of Jesus Christ of Latter –Day Saints. Or Brigham Young’s remarks in Deseret News, July 19, 1866, 2.
  13. Why did armies appear in the vision? For an explanation of why it would have been logical for armies to appear in the vision responding to a call for warfare and to come before Jehovah to be “remembered and saved,” see Alfred Edersheim, The Temple, p. 231. However, he undoubtedly got his interpretation from Numbers 10:9.
  14. The Feast of Tabernacles points to the Millennium: Alfred Edersheim shows this was the expectation of the Israelites themselves (See The Temple, p. 213). Elder Bruce R. McConkie verified this for Latter-day Saints in The Promised Messiah, (Salt Lake City: Deseret Book, 1978) p. 433.
  15. That seventy symbolically represents the nations of the earth began because Genesis 10  recounts that after Noah, seventy-two descendants of Noah are listed. Many Jewish and Christian scholars attest to this, including Jean Danielou, From Shadows to Reality, (London: Burns and Oates, 1960), p. 173; and Alfred Edersheim, The Life and Times of Jesus the Messiah, (Hendrickson Publishers, reprint of 1993), p. 577.