Table 1 summarizes these findings, including the dates on our Gregorian calendar, according to the chronology proposed in Part 1 of this series.
Table 1. Correspondence of the Atonement to the Passover
Date
(a.d. 33)
Judean Day
Passover Event
Event in Savior’s Life
Mon, 28 Mar
10 Nisan
Passover lamb chosen
Messiah chosen at Triumphal Entry
Fri, 1 Apr
14 Nisan
Sacrifice of Passover lamb
Sacrifice of the Lamb of God
Sat, 2 Apr
15 Nisan
Feast commemorating liberation of captives from Egypt
Liberation preached to captives in spirit prison
Sun, 3 Apr
16 Nisan
Firstfruits of the harvest presented to the Lord
Firstfruits of the Resurrection come forth
When it is thus understood how the Passover ceremony of the law of Moses was fulfilled in the resurrection of Christ, one finds further confirmation of the proposed Resurrection date in what is termed an “argument from typology.” For example, the fact that the law of Moses specifically required the lamb to be sacrificed on 14 Nisan argues against a 15 Nisan Crucifixion (a possibility discussed in Part 1). Moreover, when the symbolism of the offering of the firstfruits on the morning after the Jewish Sabbath is understood to symbolize the resurrection of the Savior, then it becomes an indication that the first Easter morning should also have occurred at the same time. 6
The importance of the Savior’s resurrection occurring on Sunday was emphasized when the sanctified Sabbath day was changed from Saturday, the seventh day, symbolic of the day of rest from the labor of the Creation (Ex. 20:11), to Sunday, the Lord’s Day (Acts 20:7; D&C 59:12), the glorious day of the Savior’s resurrection.
The Easter story has two main parts: the Savior’s suffering and his triumph. The emblems of the sacrament remind us of his suffering, both in body and in spirit. (See D&C 19:18; D&C 20:75–79.) The Sabbath was changed to Sunday as a reminder of the day of triumph, the day death was conquered. In a sense, one celebrates Easter every Sunday by partaking of the sacrament.
Thus, it is clear that the Lord uses symbols to remind his people of the key points of the Atonement, even of the day it was completed. The day of Jesus’ resurrection was important enough to commemorate beforehand in the Passover ceremony and also to celebrate afterward by changing the Sabbath to Sunday.
Now the importance of another Easter event, the return of Elijah, will be reviewed, and then the significance of the date it occurred will be discussed.
The Return of Elijah
The closing words of the Old Testament contain Malachi’s promise that Elijah the prophet would be sent before the Messiah to fulfill an important mission:
“Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.
“And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.” (Mal. 4:5–6.)
Malachi’s words were considered so important that the Savior gave to the Nephites all of chapters 3 and 4 of Malachi [Mal. 3, 4], which end with this prophecy of Elijah’s return. After commanding them to write the words (3 Ne. 24:1), he explained, “These scriptures, which ye had not with you, the Father commanded that I should give unto you; for it was wisdom that they should be given unto future generations.” (3 Ne. 26:2.)
Clearly, Elijah’s return would be an important event in the restoration that would precede the Savior’s second coming. The first prophecy that Moroni quoted to Joseph Smith was the prophecy of Malachi (JS—H 1:36–39), with the final words modified in a way that clarifies the purpose of Elijah’s return. He would “reveal unto you the priesthood,” to “plant in the hearts of the children the promises made to the fathers,” and to turn the hearts of the children to their fathers. (D&C 2:1–2.)
The promise of Elijah, taught by the scribes in Jesus’ day, is still remembered by the Jewish people every year at Passover. A special place is set for him, with a cup of wine. At a prescribed time during the meal, the door is opened for him to enter.
The origin of the tradition that Elijah would return at Passover seems to have been lost in antiquity. It has been suggested that Elijah’s return was associated with Passover, the feast commemorating the redemption of Israel, because it would herald the coming of the Messiah, the Redeemer of Israel. 7
Whatever the origin of the association of Elijah with Passover, the tradition was proved correct when Elijah did return at Passover in 1836. However, he did not return at the Passover meal, when the cup was offered on the evening of Friday, April 1. 8 Instead, he returned on Easter Sunday, the second day of Passover, the day of the presentation of the firstfruits of the harvest.
The long-awaited return of Elijah occurred in the Kirtland Temple on Easter Sunday, 16 Nisan, 3 April 1836. First the Savior appeared, followed by Moses, then Elias, and finally Elijah.
Moses restored the “keys of the gathering of Israel,” one of the necessary preparations for the Second Coming. These include the keys to gather scattered Israel from the four quarters of the earth and to lead the Ten Tribes from the land of the north. (D&C 110:11.)
Elias “committed the dispensation of the gospel of Abraham, saying that in us and our seed all generations after us should be blessed.” (D&C 110:12.)
Elijah restored “the power to hold the key of the revelations, ordinances, oracles, powers and endowments of the fulness of the Melchizedek Priesthood and of the kingdom of God on the earth; and to receive, obtain, and perform all the ordinances belonging to the kingdom of God, even unto the turning of the hearts of the fathers unto the children, and the hearts of the children unto the fathers, even those who are in heaven.” 9
The Prophet Joseph Smith explained that “the spirit of Elias is first, Elijah second, and Messiah last. Elias is a forerunner to prepare the way, and the spirit and power of Elijah is to come after, holding the keys of power, building the Temple to the capstone, placing the seals of the Melchizedek Priesthood upon the house of Israel, and making all things ready; then Messiah comes to His Temple, which is last of all.” 10
Thus, the coming of Elijah on 3 April 1836 was to occur after forerunners had returned in the spirit of Elias to prepare the way. (See D&C 27:6–7; D&C 128:20–21.) At his return, Elijah declared: “Therefore, the keys of this dispensation are committed into your hands; and by this ye may know that the great and dreadful day of the Lord is near, even at the doors.” (D&C 110:16.) With the keys of the dispensation of the fulness of times (D&C 112:30) restored, the Church would then “build up the kingdom before the coming of the great day of the Lord.” 11
Now a further witness from astronomy will be presented, showing that the Easter of Elijah’s return was a most remarkable anniversary of the day of the Savior’s resurrection.
