Tragically, bewilderment reigns among God’s people pertaining to this crucial question.  In addition to the current confusion over which calendar system[1] should be used, some believe that they must observe the Passover at the beginning of the fourteenth, some suppose it should be mid-afternoon, and others think they ought to wait until the end of the day – effectively placing the observance on the fifteenth. 

When should members of our Savior’s Body be observing the Passover?  How can we come to God’s mind on this vital matter? 

Let’s begin our quest for the Scriptural answers with a careful examination of a key Biblical phrase used in connection with the Passover.

“Between the Two Evenings” 

Within the first Passover instructions given for us in Scripture, we find an intriguing Hebrew phrase: bên ha ‘arbayim (alternatively bêyn ha 'arbayim), which literally is “between the two evenings.”  Various translations render the phrase as “dusk,” “evening,” or “twilight.”

'Your lamb shall be an unblemished male a year old; you may take it from the sheep or from the goats. 'And you shall keep it until the fourteenth day of the same month, then the whole assembly of the congregation of Israel is to kill it at twilight [bên ha ‘arbayim]. [11]… it is the LORD'S Passover.  (Exodus 12:5-6, 11)

Although there is not complete agreement regarding the meaning of “between the two evenings,” most of the respected modern sources concur with the authoritative BROWN-DRIVER-BRIGGS HEBREW AND ENGLISH LEXICON (with the notable exception of Edersheim, and possibly Gesenius, both of whom base their views on the practice of the Jews).  A complete list of the Biblical verses containing this phrase immediately follows the definitions below.  (Emphases added in all citations.)

From Alfred Edersheim’s THE TEMPLE: ITS MINISTRY AND SERVICES:

The lamb was to be killed on the eve of the 14^th, or rather, as the phrase is, ‘between the two evenings’ (Exod. 12:6; Lev. 23:5; Num. 9:3,5).  According to the Samaritans, the Karaite Jews, and many modern interpreters, this means between actual sunset and complete darkness (or, say, between six and seven P.M.); but from the contemporary testimony of Josephus (Jew. Wars, 6.423), and from the Talmudic authorities, there cannot be a doubt that, at the time of our Lord, it was regarded as the interval between the sun’s commencing to decline and his actual disappearance.[2]

NOTE:  Edersheim holds the view that Jesus and the disciples did have a Passover meal, at the same time as the Passover of the traditional Jews.  He appears to base this on the conviction that the language requires the Passover and that the Passover requires a lamb, and he does not accept that anyone could have sacrificed a lamb prior to the Temple’s Paschal sacrifices.) 

Says Gesenius’ HEBREW AND CHALDEE LEXICON of the expression: 

Gesenius acknowledges that the Pharisee/Rabbinist definition of bên ha 'arbayim, "between the two evenings," appears to conflict with the voice of Scripture, as he continues on to relate: 

. . . according to the opinion of the Karaites and Samaritans (which is favoured by the words of Deut. 16:6), the time between sunset and deep twilight. The Pharisees, however (see Joseph. Bellum Jud. vi. 9, § 3), and the Rabbinists considered the time when the sun began to descend to be called the first evening . . . and the second evening to be the real sunset."[4]

According to the BROWN-DRIVER-BRIGGS HEBREW AND ENGLISH LEXICON; (Note: For readability, the numerous BDB abbreviations and symbols are modified into complete words):

(787d 1.b.) … between the two evenings,  that is,  probably between sunset and dark (see Wilhelm Gesenius, Thesaurus Linguae Hebraeae [various views fully given]; otherwise A. Dillmann Exodus 12,6; on form as possibly only expanded plural. see Gesenius 88 c), …[5]

The THEOLOGICAL WORDBOOK OF THE OLD TESTAMENT (TWOT) adds:

1689a (‘ereb) [singular of ‘arbayim] evening, night. This common masculine noun for "evening" likely developed from the expression, "the setting of the sun, sunset." it is cognate to Akkadian erebu, a common verb of wide usage which includes "to enter, go down (of the sun)." Akkadian erib šamši means "sunset." Compare Arabic ģarifa "to set (of the sun), " and Ugaritic `rb špš (= m'rb), "sunset." Other important Hebrew words for time periods of the day are: yôm "day," et "time," boker "morning," and laylâ "night" (all of which see). Some have suggested that "Europe," the western land is derived from this root (BDB, GB and cf. the American Heritage Dictionary). 

'ereb is found 131 times in the OT. The phrase "there was an evening and there was a morning" occurs six times in the creation narrative (Gen 1:5, 8, 13, 19, 23, 31), delimiting the six days of divine creative activity. This phrase would indicate that in ancient Israel a day began with sunrise. 

Inset Note:  See Vine’s farther below for a much more straightforward rendering of the day in the Genesis account. 

Some have felt this at variance with the Jewish practice of regarding sunset as the beginning of the next day. Cassuto, after dealing with the biblical data and the Jewish custom, concludes that there was "only one system of computing time: the day is considered to begin in the morning; but in regard to the festivals and appointed times, the Torah ordains that they shall be observed also on the night of the preceding day" (U. Cassuto, Genesis, I, p. 29 [his emphasis]). This judgment appears vindicated in the employment of 'ereb in Levitical legislation respecting uncleanness. One was considered unclean because of certain acts "until the evening" (Lev II:24, plus thirty times). That is, one was unclean for the duration of the day. 

Evenings were quite important for sacrificial acts and ceremonial meals in ancient Israel. The Passover began on the evening of the fourteenth day of the first month (see Ex 12:6, 18). Sometimes, as in Ex 12:6, the Hebrew reads literally, "between the two evenings, likely "twilight," the time interval between sunset and darkness in which there is a state of illumination. Only in Job 7:4 does 'ereb denote "night" proper.[6] 

From VINE'S COMPLETE EXPOSITORY DICTIONARY OF OLD AND NEW TESTAMENT WORDS we read: 

'ereb (6153) "evening, night." The noun 'ereb appears about 130 times and in all periods. This word represents the time of the day immediately preceding and following the setting of the sun. During this period, the dove returned to Noah's ark (Gen. 8:11). Since it was cool, women went to the wells for water in the "evening" (Gen. 24:11). It was at "evening" that David walked around on top of his roof to refresh himself and cool off, and observed Bathsheba taking a bath (2 Sam. 11:2). In its first biblical appearance, 'ereb marks the "opening of a day": "And the evening and the morning were the first day" (Gen. 1:5). The phrase "between the evenings" means the period between sunset and darkness, "twilight" (Exod. 12:6; KJV, "in the evening").

Second, in a late poetical use, the word can mean "night": "When I lie down, I say, When shall I arise, and the night be gone? And I am full of tossings to and fro unto the dawning of the day" (Job 7:4).[7] 

Again we learn from the TWOT: 

239a (bên) [as in bên ha 'arbayim; to be distinguished from ben “son.”] between, among, et al.  From bayin, a substantive that expresses the notion “interval,” “space between.”  It appears many times (BDB selects only twenty-four entries), and in a number of situations of doubling where the second usage of bîn in separating a pair is not translated into English. 

It is used as a preposition, "in the interval," "between," e.g. between the pieces (Gen 15:7), between your eyes (Ex 13:9), between the two walls (Isa 22:11), et al. In one unusual instance it is used with a singular between the Ulai, i.e. on its banks (Dan 8:16). To indicate the space separating two objects, bên is repeated: in the interval of Bethel and in the interval of Ai (Gen 13:3). Sometimes this result is accomplished by using bên followed by the preposition l indicating an interval with respect to the object, e.g. between you and between your God (Isa 59:2). 

bên is also used of a temporal notion, during the interval of ten days (Neh 5:18), as well as with a number of other prepositions, in between, in among (Ezk 31:10), amongst (Isa 44:4), with preposition min (Gen 49:10, et al). There is also the plural bênôt between the wheels (Ezk 10:2) and the dual benayim, the man from the intervening space between two armies, Goliath, i.e. a champion (I Sam 17:4). 

bên is also used with verbs of judging, knowing, teaching, etc., involving the notion of distinguishing, e.g. discerning between good and evil (I Kgs 3:9), judging between the nations (Isa 2:4).[8] 

Grouped and listed below are all instances (verified by BDB, and by Young’s Literal Translation) of the Hebrew phrase “between the two evenings.”  In the highly regarded New American Standard Bible, all instances of this phrase are reflected as “twilight,” and are included under “ereb” in the NASB Concordance:

H6153. ereb,  [787d]; from an unused word; evening:-- [translated in Scripture as] evening (114), evening* (m)(1), evenings (2), every evening (1), night (2), sunset (1), twilight (11).[9]

Passover

'You shall keep it until the fourteenth day of the same month, then the whole assembly of the congregation of Israel is to kill it at twilight.  (Exodus 12:6) 

'In the first month, on the fourteenth day of the month at twilight is the LORD'S Passover.  (Leviticus 23:5) 

"On the fourteenth day of this month, at twilight, you shall observe it at its appointed time; you shall observe it according to all its statutes and according to all its ordinances."  (Numbers 9:3) 

They observed the Passover in the first month, on the fourteenth day of the month, at twilight, in the wilderness of Sinai; according to all that the LORD had commanded Moses, so the sons of Israel did.  (Numbers 9:5)

Second Passover

'In the second month on the fourteenth day at twilight, they shall observe it; they shall eat it with unleavened bread and bitter herbs.  (Numbers 9:11)

Israel Given Quail

"I have heard the grumblings of the sons of Israel; speak to them, saying, 'At twilight you shall eat meat, and in the morning you shall be filled with bread; and you shall know that I am the LORD your God.'"  (Exodus 16:12)

Daily Offerings

"The one lamb you shall offer in the morning and the other lamb you shall offer at twilight;  (Exodus 29:39) 

"The other lamb you shall offer at twilight, and shall offer with it the same grain offering and the same drink offering as in the morning, for a soothing aroma, an offering by fire to the LORD.  (Exodus 29:41) 

'You shall offer the one lamb in the morning and the other lamb you shall offer at twilight;  (Numbers 28:4) 

'The other lamb you shall offer at twilight; as the grain offering of the morning and as its drink offering, you shall offer it, an offering by fire, a soothing aroma to the LORD.  (Numbers 28:8)

Trimming the Lamps

"And when Aaron trims the lamps at twilight, he shall burn incense. There shall be perpetual incense before the LORD throughout your generations.  (Exodus 30:8) 

Note:  Directly or indirectly, it can be said that in all of the above categories, the standard “evening” is also used in describing the timing of these events.  For example:

But at the place where the LORD your God chooses to establish His name, you shall sacrifice the Passover in the evening at sunset, at the time that you came out of Egypt.  (Deuteronomy 16:6)

So it came about at evening that the quails came up and covered the camp, and in the morning there was a layer of dew around the camp.  (Exodus 16:13)

And he left Zadok the priest and his relatives the priests before the tabernacle of the LORD in the high place which was at Gibeon, to offer burnt offerings to the LORD on the altar of burnt offering continually morning and evening, even according to all that is written in the law of the LORD, which He commanded Israel.  (1 Chronicles 16:39-40)

"But as for us, the LORD is our God, and we have not forsaken Him; and the sons of Aaron are ministering to the LORD as priests, and the Levites attend to their work. Every morning and evening they burn to the LORD burnt offerings and fragrant incense, and the showbread is set on the clean table, and the golden lampstand with its lamps is ready to light every evening; for we keep the charge of the LORD our God, but you have forsaken Him.  (2 Chronicles 13:10-11) 

When Is “Between the Two Evenings”?

There is a passage of Scripture that puts an instance of "between the two evenings" at the beginning of the day on the first day of the week – after the conclusion of the Sabbath.

That passage is Exodus 16.  Noting in the passage the “sixth day” which had the double portion of manna, and counting backwards to the promise of the manna and quail being sent by God, we find that the quail were sent on a Saturday evening.

Moreover, given that the designated lesson of this very passage is Sabbath observance and preparing food ahead for the Sabbath, it seems impossible that God would begun by having His people slaughtering, preparing and cooking quail on the afternoon of the seventh day while it was still His holy Sabbath!

Here is the complete passage:

[1] ¶ Then they set out from Elim, and all the congregation of the sons of Israel came to the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departure from the land of Egypt.  [2] The whole congregation of the sons of Israel grumbled against Moses and Aaron in the wilderness.  [3] The sons of Israel said to them, "Would that we had died by the LORD’S hand in the land of Egypt, when we sat by the pots of meat, when we ate bread to the full; for you have brought us out into this wilderness to kill this whole assembly with hunger."  [4] Then the LORD said to Moses, "Behold, I will rain bread from heaven for you; and the people shall go out and gather a day’s portion every day, that I may test them, whether or not they will walk in My instruction.  [5] "On the sixth day, when they prepare what they bring in, it will be twice as much as they gather daily."  [6] So Moses and Aaron said to all the sons of Israel, "At evening you will know that the LORD has brought you out of the land of Egypt;  [7]  and in the morning you will see the glory of the LORD, for He hears your grumblings against the LORD; and what are we, that you grumble against us?"  [8] Moses said, "This will happen when the LORD gives you meat to eat in the evening, and bread to the full in the morning; for the LORD hears your grumblings which you grumble against Him. And what are we? Your grumblings are not against us but against the LORD."  [9] Then Moses said to Aaron, "Say to all the congregation of the sons of Israel, ‘Come near before the LORD, for He has heard your grumblings.’"  [10] It came about as Aaron spoke to the whole congregation of the sons of Israel, that they looked toward the wilderness, and behold, the glory of the LORD appeared in the cloud.  [11] And the LORD spoke to Moses, saying,  [12] "I have heard the grumblings of the sons of Israel; speak to them, saying, ‘At twilight you shall eat meat, and in the morning you shall be filled with bread; and you shall know that I am the LORD your God.’"  [13]  ¶  So it came about at evening that the quails came up and covered the camp, and in the morning there was a layer of dew around the camp.  [14] When the layer of dew evaporated, behold, on the surface of the wilderness there was a fine flake-like thing, fine as the frost on the ground.  [15] When the sons of Israel saw it, they said to one another, "What is it?" For they did not know what it was. And Moses said to them, "It is the bread which the LORD has given you to eat. [16] "This is what the LORD has commanded, ‘Gather of it every man as much as he should eat; you shall take an omer apiece according to the number of persons each of you has in his tent.’"  [17] The sons of Israel did so, and some gathered much and some little.  [18] When they measured it with an omer, he who had gathered much had no excess, and he who had gathered little had no lack; every man gathered as much as he should eat.  [19] Moses said to them, "Let no man leave any of it until morning."  [20] But they did not listen to Moses, and some left part of it until morning, and it bred worms and became foul; and Moses was angry with them.  [21] They gathered it morning by morning, every man as much as he should eat; but when the sun grew hot, it would melt.  [22] ¶ Now on the sixth day they gathered twice as much bread, two omers for each one. When all the leaders of the congregation came and told Moses,  [23] then he said to them, "This is what the LORD meant: Tomorrow is a sabbath observance, a holy sabbath to the LORD. Bake what you will bake and boil what you will boil, and all that is left over put aside to be kept until morning." [24] So they put it aside until morning, as Moses had ordered, and it did not become foul nor was there any worm in it.  [25] Moses said, "Eat it today, for today is a sabbath to the LORD; today you will not find it in the field.  [26] "Six days you shall gather it, but on the seventh day, the sabbath, there will be none."  [27] It came about on the seventh day that some of the people went out to gather, but they found none.  [28] Then the LORD said to Moses, "How long do you refuse to keep My commandments and My instructions?  [29] "See, the LORD has given you the sabbath; therefore He gives you bread for two days on the sixth day. Remain every man in his place; let no man go out of his place on the seventh day."  [30] So the people rested on the seventh day. [31] The house of Israel named it manna, and it was like coriander seed, white, and its taste was like wafers with honey.” (Exodus 16:1-31)

Why did God wait until evening to send the quail if it was not indeed a Sabbath when He spoke?  The quails came in the evening (v13).  The Israelites were to eat the meat at twilight (Hebrew “between the two evenings”) (v12).  The manna came the next morning (v13).  “They gathered it morning by morning” (v21).  Double manna was provided on the “sixth day.”  “Now on the sixth day they gathered twice as much…” (v22).  The sixth day from when?  They gathered manna throughout that week, beginning on the morning of the first day following the (Sabbath) day on which God had promised the manna.  Then no manna was found on the seventh day, which God had explained was “a holy Sabbath to the Lord.” 

Summary Points:  

1. “Between the two evenings” is part of the new day, at the beginning of the day.  Otherwise, the Israelites would not have been able to slaughter, prepare and cook the quail that God said they would eat “between the two evenings.” 

2. Therefore the “first evening” (sunset) begins each new day.

3. Consequently, the weekly Sabbath begins (and ends) at sunset, at the beginning of “between the two evenings.”

4. Also consequently, the Passover sacrifice is to be killed “between the two evenings,” “at evening” (variously translated “in the evening”), “at sunset”; thus, at the beginning of the 14^th, not on the afternoon near the end of the 14^th. 

5. The Passover meal is to be served at night at the beginning of the 14^th.  (Since this is not often a Sabbath, it explains why Jesus could send Judas out, and the disciples could think he was going to buy something “for the Feast.”) 

6. The common practice of Judaism today, and apparently of the bulk of Judaism at the time of Jesus Christ and the disciples, is not correct.  (… just as traditional Judaism is not correct about Pentecost on Sivan 6 or the common Jewish calendar.)  Perhaps this is one more area where Jesus’ judgment of the Pharisees and scribes applies: 

And He said to them, "Rightly did Isaiah prophesy of you hypocrites, as it is written: ‘THIS PEOPLE HONORS ME WITH THEIR LIPS, BUT THEIR HEART IS FAR AWAY FROM ME. ‘BUT IN VAIN DO THEY WORSHIP ME, TEACHING AS DOCTRINES THE PRECEPTS OF MEN.’ "Neglecting the commandment of God, you hold to the tradition of men." He was also saying to them, "You are experts at setting aside the commandment of God in order to keep your tradition.  "For Moses said, ‘HONOR YOUR FATHER AND YOUR MOTHER’; and, ‘HE WHO SPEAKS EVIL OF FATHER OR MOTHER, IS TO BE PUT TO DEATH’; but you say, ‘If a man says to his father or his mother, whatever I have that would help you is Corban (that is to say, given to God),’ you no longer permit him to do anything for his father or his mother; thus invalidating the word of God by your tradition which you have handed down; and you do many things such as that."” (Mark 7:6-13) 

7. “Evening” is often a general term which begins with the setting of the sun and may continue until morning, as opposed to the phrase “between the two evenings,” which is clearly a short period of time, apparently sunset to dark (twilight).  Scripture does not support an entirely synonymous meaning of these two terms.  However, the phrase “at evening” appears to closely equate with sunset.  The command for the Day of Atonement, which is the tenth day of the seventh month, reads: “on the ninth of the month at evening, from evening until evening you shall keep your Sabbath.” 

Observations on a Modern Jewish View

Most modern Jews acknowledge that “between the two evenings” is the period between sunset and dark.  Consequently, in order to justify their view of the timing of Passover, some make the following claim:

The period of "between the two evenings" is reckoned as both the end of the 14th (Lev 23,5) and the beginning of the 15th (Dt 16,4)![10]

How can such a view be reconciled with Exodus 16, which clearly places “between the two evenings” at the beginning of a new day (the quail were to have been slaughtered, prepared and cooked, to be eaten “between the two evenings.” This could no longer have been the Sabbath, unless God would be leading the Israelites to perform acts that would directly contradict the very Sabbath lessons that He was in the process of teaching through a series of miracles! 

Further, from the perspective of obeying God, and for removing our foot from the Sabbath (compare Isaiah 58:13), how can we possibly reckon a period of time as both the end of one day and the beginning of another? 

Do we get to choose the day of which “between the two evenings” is part?  So that, for example, I can in good conscience before God keep the Sabbath for roughly 22-23 hours (from the end of the “between the two evenings” at the beginning of the day, to the beginning of the “between the two evenings” at the end of the day)?  While my neighbor keeps it in good conscience for 24 hours (beginning to beginning, or end to end), and my other neighbor feels it is necessary to keep it for 25-26 hours (beginning to end) to avoid any chance of transgressing the Sabbath?  Nonsense! 

How Can We Understand Deuteronomy 16:2 and 4?

Does “Passover” in Deuteronomy 16:1-4 refer exclusively to the Passover sacrifice, as some suggest?  Further, does this passage of Deuteronomy mandate an end of the 14^th Pascal sacrifice?

[1] ¶ "Observe the month of Abib and celebrate the Passover to the LORD your God, for in the month of Abib the LORD your God brought you out of Egypt by night. [2] "You shall sacrifice the Passover to the LORD your God from the flock and the herd, in the place where the LORD chooses to establish His name. [3] "You shall not eat leavened bread with it; seven days you shall eat with it unleavened bread, the bread of affliction (for you came out of the land of Egypt in haste), so that you may remember all the days of your life the day when you came out of the land of Egypt. [4] "For seven days no leaven shall be seen with you in all your territory, and none of the flesh which you sacrifice on the evening of the first day shall remain overnight until morning. [5] "You are not allowed to sacrifice the Passover in any of your towns which the LORD your God is giving you; [6] but at the place where the LORD your God chooses to establish His name, you shall sacrifice the Passover in the evening at sunset, at the time that you came out of Egypt. [7] "You shall cook and eat it in the place which the LORD your God chooses. In the morning you are to return to your tents.  [8] "Six days you shall eat unleavened bread, and on the seventh day there shall be a solemn assembly to the LORD your God; you shall do no work on it.” (Deuteronomy 16:1-8)

To begin, the “sacrifice” in verse 2 above cannot refer only to the specific 14^th day Passover sacrifice.  This is evident for two reasons.

First: the Hebrew word translated “herd” (baqar) is not used to refer to sheep or goats, but only to larger cattle. God’s instructions make clear that cows and bulls are not acceptable for the 14^th day Passover sacrifice.  TWOT differentiates between the two Hebrew words used in verse 2, clarifying that “flock” (so’ n) refers to the smaller cattle (sheep and goats) while “herd” (baqar) refers to the larger cattle (draft animals, bulls, cows, calves and heifers):

274a (baqar)  cattle, herd, ox.  . . .Though baqar refers to draught animals such as oxen, the term is used for domestic cattle, including bulls, cows, heifers and calves.  baqar is distinguished from “flock” (so’ n) which denotes small cattle such as sheep and goats.[11]

Here are the two Hebrew words, from the New American Standard Exhaustive Concordance:

H1241. baqar,  [133a]; from H1239; cattle, herd, an ox:-- [translated in Scripture as]: -- bull(1), bull*(21), bulls*(5), bulls(9), calf*(2), calves*(1), cattle(13), cow's(1), cows(1), herd(20), herds(27), ox(3), oxen(68). 

H6629. tson,  [838a]; from an unused word; small cattle, sheep and goats, flock:-- [translated in Scripture as]: -- flock(102), flocks(58), lambs(m)(1), lambs*(2), sheep(99), Sheep(3), sheepfolds*(3), sheepshearers*(1).[12]

 The second reason that the “sacrifice” in Deuteronomy 16: 2 cannot refer only to the specific 14^th day Passover sacrifice is that the passage continues, “You shall not eat leavened bread with it; seven days you shall eat with it unleavened bread, the bread of affliction (for you came out of the land of Egypt in haste), so that you may remember all the days of your life the day when you came out of the land of Egypt.” (Deuteronomy 16:3)

Is “it” in verse 3 the 14^th day Passover sacrifice?  No, absolutely not. The Passover cannot be kept over to eat “for seven days.”  None of the 14^th day Passover sacrifice is allowed to remain through the morning.

 'And you shall keep it until the fourteenth day of the same month, then the whole assembly of the congregation of Israel is to kill it at twilight. … [10]  'And you shall not leave any of it over until morning, but whatever is left of it until morning, you shall burn with fire. 'Now you shall eat it in this manner: with your loins girded, your sandals on your feet, and your staff in your hand; and you shall eat it in haste – it is the LORD'S Passover.  (Exodus 12:6, 10-11)

"You shall not offer the blood of My sacrifice with leavened bread, nor is the sacrifice of the Feast of the Passover to be left over until morning.  (Exodus 34:25)

So does “the flesh which you sacrifice on the evening of the first day” (verse 4 of Deuteronomy 16) then refer to the Passover sacrifice?  Indeed yes.  How then are we to understand this with what we have already learned?

Let’s compare the fascinating similarity of language used in the New Testament Gospels:

Now on the first [day] of Unleavened Bread the disciples came to Jesus and asked, "Where do You want us to prepare for You to eat the Passover?" (Matthew 26:17)

By any reckoning, this day could not have been the 15^th – the holy day which officially begins the actual seven-day Feast of Unleavened Bread – when the disciples asked this question, because even the traditional Jews would already have been eating the Passover at that juncture.  The following verses clarify further:

Then came the [first] day of Unleavened Bread on which the Passover [lamb] had to be sacrificed. (Luke 22:7)

On the first day of Unleavened Bread, when the Passover [lamb] was being sacrificed, His disciples *said to Him, "Where do You want us to go and prepare for You to eat the Passover?" (Mark 14:12)

Notice how this last verse is rendered in Young’s Literal Translation:

And the first day of the unleavened food, when they were killing the passover, his disciples say to him, 'Where wilt thou, that, having gone, we may prepare, that thou mayest eat the passover?'   (Mark 14:12 YLT)[13]

As it is rendered in the Young’s, the above verse suggests that “they” who were killing the Passover lamb can easily refer to Christ’s own disciples, and not necessarily to the majority of Jews, who slaughtered the lambs much later on the 14^th, as is clear from John’s account below:

One of the slaves of the high priest, being a relative of the one whose ear Peter cut off, said, "Did I not see you in the garden with Him?"  Peter therefore denied it again; and immediately a cock crowed.  They led Jesus therefore from Caiaphas into the Praetorium, and it was early; and they themselves did not enter into the Praetorium in order that they might not be defiled, but might eat the Passover.  (John 18:26-28)

Now it was the day of preparation for the Passover; it was about the sixth hour. And he [Pilate] said to the Jews, "Behold, your King!" (John 19:14)

No one (so far as I know!) believes that the Passover lambs were killed on the 15^th, the first of the seven actual days of Unleavened Bread.  The Passover lambs (or goats) were always slaughtered on the day before – on the 14^th. 

Clearly then, the Gospel accounts are using the phrase “first day of Unleavened Bread,” (on which the Passover lamb had to be sacrificed) loosely, quite definitely describing the fourteenth day of the first month, although the seven actual Days of Unleavened Bread do not officially begin until the fifteenth!

'In the first month, on the fourteenth day of the month at twilight is the LORD'S Passover.  'Then on the fifteenth day of the same month there is the Feast of Unleavened Bread to the LORD; for seven days you shall eat unleavened bread.  (Leviticus 23:5-6)

These New Testament verses reflect a non-technical, broad, or encompassing, use of the terms “first” or “first day” and “Unleavened Bread.” 

Similarly, we have seen that Deuteronomy 16, compared to other more specific and definitive passages of Scripture, uses language in a broader and more encompassing sense:

More than the 14^th day Passover sacrifice itself is alluded to in the passage, because the 14^th day Passover could come only from the flock, not from the herd (verse 2).

In verse 3, "You shall not eat leavened bread with it; seven days you shall eat with it unleavened bread…” cannot refer only to the 14^th day Passover sacrifice, since it could not be eaten “for seven days.”

 Although the restriction in verse 4, “…none of the flesh which you sacrifice … shall remain overnight until morning” might otherwise apply to thanksgiving peace offerings (compare Leviticus 7:12-15), the thank offerings specifically required leavened grain offerings (along with the unleavened); thus we must reasonably presume that thanksgiving offerings would not have been offered during the Days of Unleavened Bread.

Therefore, given the facts which we do have, it seems certain that the sacrifice of Deuteronomy 16:4 – "the flesh which you sacrifice on the evening of the first day” – does indeed refer to the 14^th day Passover sacrifice, and, as we have seen, in a manner entirely concurrent with the New Testament Gospel record.

Although proponents of Judaism employ this passage of Deuteronomy 16 to argue for an end of 14^th/ beginning of 15^th Passover observance, they do so ignoring significant aspects of the passage and denying themselves the corroborating witness of the Gospel accounts. 

How Is the Passover Described in Scripture?

Copied in the two sections below are all of the uses of the term “Passover” in the Hebrew and Greek Scriptures.  What can we expect to find?

Consistently, where any date is mentioned, the Passover is described as “the fourteenth,” not “the fifteenth.” 

It is also clear that in some passages “Passover” is used in the narrow sense of the sacrifice itself, in other passages to refer the fourteenth day of the first month, and elsewhere in the broader sense of the entire 8-day festival period that includes the Days of Unleavened Bread.

The traditional Jewish approach of sacrificing the Passover lambs late in the day (beginning mid-afternoon of the 14^th) conflicts with the Biblical instructions.  It conflicts with the Biblical instruction for observing the Passover at “sunset” and “in the evening” (or “at even”), and conflicts too with the Scriptural understanding of “between the two evenings,” based upon Exodus 16.  As would likewise be a flaw of the Karaite Jewish dogma, such an approach leaves most (or all) of the preparation and certainly the Passover meal to fall on the 15^th.

In Scripture, we find that the narrower use of “Passover” can be said usually to refer to the sacrifice and everything else that was part of the sacrifice, including the roasting and the eating.  (Of course the broadest use of the term refers to the entire period including the Days of Unleavened Bread.)

Does Scripture even allow for only the sacrifice to be on the 14^th, with the rest of the observance being on the 15^th?  Does the command for “observance” (“you shall observe it”) refer only to the sacrificial slaughter?

We might ask, in this context, how much of the 14^th was taken up with Jesus Christ’s’ sacrifice? 

Was His sacrifice merely His death on the afternoon of the 14^th?  Was His sacrifice perhaps the period of time between His “capture” late that night, and His death on the following afternoon? 

Or instead, do we find  Jesus’ sacrifice encompassing almost the entire 24-hour Passover day – beginning with the meal with His disciples, when He washed the feet of all of the disciples, including Judas; when He became “troubled in Spirit” knowing that Judas would betray Him; when He prophesied that Peter would deny knowing Him three times that night; when He prophesied that all His disciples would abandon Him; when He broke the bread that symbolized His torture; when He blessed the wine that pictured His lifeblood; when He “… began to be very distressed and troubled… and… said to them, "My soul is deeply grieved to the point of death…” (Mark 14:33-34); when the disciples couldn’t stay awake while He prayed; when He sweated blood because of the emotional stress; when Judas betrayed Him; when all His disciples abandoned Him?  Then came abuse, a mockery of law and justice, verbal, emotional and physical torture, shame (at a human level), utter rejection, and a prolonged and torturous death.

Surely our griefs He Himself bore, And our sorrows He carried; Yet we ourselves esteemed Him stricken, Smitten of God, and afflicted. But He was pierced through for our transgressions, He was crushed for our iniquities; The chastening for our well-being fell upon Him, And by His scourging we are healed.  (Isaiah 53:4-5)

To be sure, the penalties for sin, which the Messiah paid in our stead, absolutely do include death.  However, Scripture establishes that additionally, Jesus suffered on that day abandonment, excruciating torture and terrible abuse for our iniquities. 

Passover in the Hebrew Scriptures

’You shall keep it until the fourteenth day of the same month, then the whole assembly of the congregation of Israel is to kill it at twilight. (Exodus 12:6)

In the first month, on the fourteenth day of the month at twilight is the LORD’S Passover. (Leviticus 23:5)

"Now, let the sons of Israel observe the Passover at its appointed time. "On the fourteenth day of this month, at twilight, you shall observe it at its appointed time; you shall observe it according to all its statutes and according to all its ordinances." So Moses told the sons of Israel to observe the Passover. They observed the Passover in the first month, on the fourteenth day of the month, at twilight, in the wilderness of Sinai; according to all that the LORD had commanded Moses, so the sons of Israel did. (Numbers 9:2-5)

"Speak to the sons of Israel, saying, ‘If any one of you or of your generations becomes unclean because of a dead person, or is on a distant journey, he may, however, observe the Passover to the LORD. ‘In the second month on the fourteenth day at twilight, they shall observe it; they shall eat it with unleavened bread and bitter herbs.” (Numbers 9:10-11)

’Then on the fourteenth day of the first month shall be the LORD’S Passover. (Numbers 28:16)

They journeyed from Rameses in the first month, on the fifteenth day of the first month; on the next day after the Passover the sons of Israel started out boldly in the sight of all the Egyptians, while the Egyptians were burying all their firstborn whom the LORD had struck down among them. The LORD had also executed judgments on their gods.” (Numbers 33:3-4)

But at the place where the LORD your God chooses to establish His name, you shall sacrifice the Passover in the evening at sunset, at the time that you came out of Egypt. (Deuteronomy 16:6)

While the sons of Israel camped at Gilgal they observed the Passover on the evening of the fourteenth day of the month on the desert plains of Jericho. On the day after the Passover, on that very day, they ate some of the produce of the land, unleavened cakes and parched grain.   The manna ceased on the day after they had eaten some of the produce of the land, so that the sons of Israel no longer had manna, but they ate some of the yield of the land of Canaan during that year. (Joshua 5:10-12)

Then they slaughtered the Passover lambs on the fourteenth of the second month. And the priests and Levites were ashamed of themselves, and consecrated themselves and brought burnt offerings to the house of the LORD. (2 Chronicles 30:15)

Then Josiah celebrated the Passover to the LORD in Jerusalem, and they slaughtered the Passover animals on the fourteenth day of the first month. (2 Chronicles 35:1)

The exiles observed the Passover on the fourteenth of the first month. (Ezra 6:19)

"In the first month, on the fourteenth day of the month, you shall have the Passover, a feast of seven days; unleavened bread shall be eaten.” (Ezekiel 45:21) 

Note: The Passover (sacrifice) of the 14^th is not “a feast of seven days.”  The LXX seems to address this question, by attaching “feast” to “Passover,” and separating with a semicolon the “seven days” to “eat unleavened bread.”

Perhaps the following is another way of phrasing it to make it understandable in English:

“In the first month, on the fourteenth day of the month, you shall have the Passover, {AND or ALSO} a feast of seven days; unleavened bread shall be eaten.” (Ezekiel 45:21, with text in curly brackets added) 

Passover in the Greek Scriptures

”You know that after two days the Passover is coming, and the Son of Man is to be handed over for crucifixion.” (Matthew 26:2)

¶  Now on the first day of Unleavened Bread the disciples came to Jesus and asked, "Where do You want us to prepare for You to eat the Passover?"   And He said, "Go into the city to a certain man, and say to him, ‘The Teacher says, "My time is near; I am to keep the Passover at your house with My disciples." The disciples did as Jesus had directed them; and they prepared the Passover.  Now when evening came, Jesus was reclining at the table with the twelve disciples.  As they were eating, He said, "Truly I say to you that one of you will betray Me."   Being deeply grieved, they each one began to say to Him, "Surely not I, Lord?"   And He answered, "He who dipped his hand with Me in the bowl is the one who will betray Me.   "The Son of Man is to go, just as it is written of Him; but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had not been born."   And Judas, who was betraying Him, said, "Surely it is not I, Rabbi?" Jesus *said to him, "You have said it yourself."  ¶  While they were eating, Jesus took some bread, and after a blessing, He broke it and gave it to the disciples, and said, "Take, eat; this is My body."   And when He had taken a cup and given thanks, He gave it to them, saying, "Drink from it, all of you;   for this is My blood of the covenant, which is poured out for many for forgiveness of sins.   "But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father’s kingdom."  After singing a hymn, they went out to the Mount of Olives.” (Matthew 26:17-30)

Now the Passover and Unleavened Bread were two days away; and the chief priests and the scribes were seeking how to seize Him by stealth and kill Him; (Mark 14:1)

¶  On the first day of Unleavened Bread, when the Passover lamb was being sacrificed, His disciples *said to Him, "Where do You want us to go and prepare for You to eat the Passover?"  And He *sent two of His disciples and *said to them, "Go into the city, and a man will meet you carrying a pitcher of water; follow him;  and wherever he enters, say to the owner of the house, ‘The Teacher says, "Where is My guest room in which I may eat the Passover with My disciples?"‘ "And he himself will show you a large upper room furnished and ready; prepare for us there."   The disciples went out and came to the city, and found it just as He had told them; and they prepared the Passover.  When it was evening He *came with the twelve.  As they were reclining at the table and eating, Jesus said, "Truly I say to you that one of you will betray Me—one who is eating with Me." They began to be grieved and to say to Him one by one, "Surely not I?"  And He said to them, "It is one of the twelve, one who dips with Me in the bowl.  "For the Son of Man is to go just as it is written of Him; but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had not been born."   While they were eating, He took some bread, and after a blessing He broke it, and gave it to them, and said, "Take it; this is My body."  And when He had taken a cup and given thanks, He gave it to them, and they all drank from it.  And He said to them, "This is My blood of the covenant, which is poured out for many.  "Truly I say to you, I will never again drink of the fruit of the vine until that day when I drink it new in the kingdom of God."  After singing a hymn, they went out to the Mount of Olives. (Mark 14:12-26)

Jesus is our Passover (see 1 Corinthians 5:7 below).  He introduced the new Passover emblems at this meal.

Now His parents went to Jerusalem every year at the Feast of the Passover. (Luke 2:41)

Now the Feast of Unleavened Bread, which is called the Passover, was approaching. (Luke 22:1)

¶  Then came the first day of Unleavened Bread on which the Passover lamb had to be sacrificed.  And Jesus sent Peter and John, saying, "Go and prepare the Passover for us, so that we may eat it."  They said to Him, "Where do You want us to prepare it?"  And He said to them, "When you have entered the city, a man will meet you carrying a pitcher of water; follow him into the house that he enters.  "And you shall say to the owner of the house, ‘The Teacher says to you, "Where is the guest room in which I may eat the Passover with My disciples?"‘  "And he will show you a large, furnished upper room; prepare it there."  And they left and found everything just as He had told them; and they prepared the Passover.  When the hour had come, He reclined at the table, and the apostles with Him.  And He said to them, "I have earnestly desired to eat this Passover with you before I suffer; for I say to you, I shall never again eat it until it is fulfilled in the kingdom of God." And when He had taken a cup and given thanks, He said, "Take this and share it among yourselves; for I say to you, I will not drink of the fruit of the vine from now on until the kingdom of God comes." And when He had taken some bread and given thanks, He broke it and gave it to them, saying, "This is My body which is given for you; do this in remembrance of Me." And in the same way He took the cup after they had eaten, saying, "This cup which is poured out for you is the new covenant in My blood.  ¶  "But behold, the hand of the one betraying Me is with Mine on the table.  "For indeed, the Son of Man is going as it has been determined; but woe to that man by whom He is betrayed!"  And they began to discuss among themselves which one of them it might be who was going to do this thing.  And there arose also a dispute among them as to which one of them was regarded to be greatest.   And He said to them, "The kings of the Gentiles lord it over them; and those who have authority over them are called ‘Benefactors.’   "But it is not this way with you, but the one who is the greatest among you must become like the youngest, and the leader like the servant.  "For who is greater, the one who reclines at the table or the one who serves? Is it not the one who reclines at the table? But I am among you as the one who serves.  "You are those who have stood by Me in My trials; and just as My Father has granted Me a kingdom, I grant you that you may eat and drink at My table in My kingdom, and you will sit on thrones judging the twelve tribes of Israel. "Simon, Simon, behold, Satan has demanded permission to sift you like wheat; but I have prayed for you, that your faith may not fail; and you, when once you have turned again, strengthen your brothers." But he said to Him, "Lord, with You I am ready to go both to prison and to death!" And He said, "I say to you, Peter, the rooster will not crow today until you have denied three times that you know Me." And He said to them, "When I sent you out without money belt and bag and sandals, you did not lack anything, did you?" They said, "No, nothing." And He said to them, "But now, whoever has a money belt is to take it along, likewise also a bag, and whoever has no sword is to sell his coat and buy one. "For I tell you that this which is written must be fulfilled in Me, ‘AND HE WAS NUMBERED WITH TRANSGRESSORS’; for that which refers to Me has its fulfillment." They said, "Lord, look, here are two swords." And He said to them, "It is enough." ¶  And He came out and proceeded as was His custom to the Mount of Olives; and the disciples also followed Him. (Luke 22:7-39)

The Passover of the Jews was near, and Jesus went up to Jerusalem. (John 2:13)

Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, observing His signs which He was doing. (John 2:23)

Now the Passover, the feast of the Jews, was near. (John 6:4)

Now the Passover of the Jews was near, and many went up to Jerusalem out of the country before the Passover to purify themselves. (John 11:55)

Jesus, therefore, six days before the Passover, came to Bethany where Lazarus was, whom Jesus had raised from the dead. (John 12:1)

¶  Now before the Feast of the Passover, Jesus knowing that His hour had come that He would depart out of this world to the Father, having loved His own who were in the world, He loved them to the end. During supper, the devil having already put into the heart of Judas Iscariot, the son of Simon, to betray Him,  Jesus, knowing that the Father had given all things into His hands, and that He had come forth from God and was going back to God,  *got up from supper, and *laid aside His garments; and taking a towel, He girded Himself.  Then He *poured water into the basin, and began to wash the disciples’ feet and to wipe them with the towel with which He was girded.” (John 13:1-5)

“The Feast of the Passover” can refer to the entire period, not just to the Passover itself, as we can see from John’s usages, above.

Then they *led Jesus from Caiaphas into the Praetorium, and it was early; and they themselves did not enter into the Praetorium so that they would not be defiled, but might eat the Passover. (John 18:28)

"But you have a custom that I release someone for you at the Passover; do you wish then that I release for you the King of the Jews?" (John 18:39)

Now it was the day of preparation for the Passover; it was about the sixth hour. And he *said to the Jews, "Behold, your King!" (John 19:14)

When he saw that it pleased the Jews, he proceeded to arrest Peter also. Now it was during the days of Unleavened Bread. When he had seized him, he put him in prison, delivering him to four squads of soldiers to guard him, intending after the Passover to bring him out before the people. (Acts 12:3-4)

Note in the verses immediately above, that “Passover” is treated as synonymous with the Days of Unleavened Bread.

Clean out the old leaven so that you may be a new lump, just as you are in fact unleavened. For Christ our Passover also has been sacrificed. (1Corinthians 5:7)

By faith he kept the Passover and the sprinkling of the blood, so that he who destroyed the firstborn would not touch them. (Hebrews 11:28)

Was the “Last Supper” a True Passover Meal?

In preface to this question, we should mention that Christ’s final “Passover” meal with the 12 apostles was definitely a full meal.  The Greek term used in the Gospels and in 1 Corinthians describing that supper is diepnon, which means “the chief meal of the day.”  For a discussion of this fact, please see the article on the www.BelovedofGod.org Web site, entitled: “The Christian Passover: The Real Lord’s Supper.”

Yet was the meal a true Passover meal – an actual observance of the 14^th day Passover sacrifice?

Let’s refocus for a moment upon how Jesus and the disciples describe the meal that they shared.  What words do they use, between themselves, and to others?  What would any religious Jew understand if he/she heard or read these words? 

1. Jesus, speaking to the apostles, repeatedly called it “the Passover.” 

2. The apostles called it “the Passover” when speaking to Jesus. 

3. Jesus message via the apostles to the householder was that He was going to “eat the Passover.”  Certainly He wasn’t deceiving the householder. 

4. The apostles “prepared the Passover.” 

5. Jesus said, “I have earnestly desired to eat this Passover with you before I suffer.” 

6. Jesus attested that He would “never again eat it [this Passover] until it is fulfilled in the Kingdom of God. 

7. When we examine what is known of the traditional Passover meal at the time of Christ, we see that several elements of the traditional Passover meal are documented in the meal of Jesus with the twelve – reclining during the meal, more than one serving of wine, the bread, the dip, the teaching and conversation, and the inclusion of singing.[15]  Although certain of these elements were not exclusive to the Passover meal, they were heavily associated with it.[16]

While we must objectively consider the evidence of history, we must not set history or tradition over the words of Jesus Christ and Scripture.  What the bulk of the Jews were doing at that time in their practice of the Passover does not govern proper practice, and does not arbitrarily determine the proper understanding of Scripture.  The practices of the Jews may or may not be in accord with Scripture.  If something must be reconciled, we must seek to reconcile differing elements with what God tells us in the Bible, not the other way around.

Given the above, could there be some possibility that the intent of Scripture in the instances where “the Passover” of Christ with the twelve is mentioned, that we should instead infer something along the lines of “during,” “on” or “for” “this Passover day,” in a much more general sense, merely of time spent together at a meal on that day, rather than of the specific 14^th day Passover sacrificial meal?  Such a view would suggest the possibility that the “Passover” of Christ with the disciples wasn’t a true Passover meal, but rather a meal that happened to occur on Passover day (or potentially on another day during the Passover festival period).

What will we find in the New Testament Greek?

Vine, in his You Can Learn New Testament Greek, offers a helpful tidbit for us to begin:

We are now in a position to consider the forms of the definite article “the” (there is no indefinite article ‘a’).[17] 

Thus, in New Testament Greek usage, we learn that where in English we would use “a” or “an,” the Greek simply omits the use of any article.[18] 

For example: in the Greek, there is no distinction between receiving “an honor” and receiving “honor.”  Both would be rendered simply as “honor.” That is, unless we want to convey that a person is receiving a specific honor – “the honor” – in which case the singular, accusative, feminine definite article to signify “the” (thn or thn) would be used.[19]

Presented below are all of the New Testament occurrences where the word “Passover” describes, or seems to describe, the Last Supper, together with the various forms of the Greek article used in conjunction with each such instance of “Passover.”  As we will see, every “Passover” reference to the Last Supper includes some form of the definite article “the.” 

“The” 

to (to) – the definite article “the,” singular, nominative or accusative, neuter, “the”

The following Last Supper verses use this form:

Now on the first day of Unleavened Bread the disciples came to Jesus and asked, "Where do You want us to prepare for You to eat the Passover?" And He said, "Go into the city to a certain man, and say to him, ‘The Teacher says, "My time is near; I am to keep the Passover at your house with My disciples."‘" The disciples did as Jesus had directed them; and they prepared the Passover.” (Matthew 26:17-19)

Important Note:

Here above, and in many of the following passages, we read such phrases as “eat the Passover,” “keep the Passover,” and “prepare the Passover.” 

In addition to the consistent use of the definite article “the”: in all of these references to the Last Supper, Greek prepositions such as en (en), that would indicate an intent of “during,” “for,” or “on” (for example, “eat during this Passover day” or “prepare for {or on} this Passover day”), are strikingly absent.

To briefly illustrate the contrast, conveniently there is a verse describing an earlier Passover in the life of Jesus, where we do see the Greek use of a preposition attached, both to “the Passover” [not translated] and to “the [Passover/ Unleavened Bread] feast.”

Now when He was in Jerusalem [while or within or during {en (en) although here not translated into the English}] at the Passover, during [en (en)] the feast, many believed in His name, observing His signs which He was doing. (John 2:23)

Yet in the references to the Last Supper, universally we find “the Passover” as the direct object wherever a verb precedes it, with no preposition.

On the first day of Unleavened Bread, when the Passover lamb was being sacrificed, His disciples *said to Him, "Where do You want us to go and prepare for You to eat the Passover?"  And He *sent two of His disciples and *said to them, "Go into the city, and a man will meet you carrying a pitcher of water; follow him; and wherever he enters, say to the owner of the house, ‘The Teacher says, "Where is My guest room in which I may eat the Passover with My disciples?"‘ "And he himself will show you a large upper room furnished and ready; prepare for us there." The disciples went out and came to the city, and found it just as He had told them; and they prepared the Passover.” (Mark 14:12-16)

Then came the first day of Unleavened Bread on which the Passover lamb had to be sacrificed. And Jesus sent Peter and John, saying, "Go and prepare the Passover for us, so that we may eat it." They said to Him, "Where do You want us to prepare it?" And He said to them, "When you have entered the city, a man will meet you carrying a pitcher of water; follow him into the house that he enters. "And you shall say to the owner of the house, ‘The Teacher says to you, "Where is the guest room in which I may eat the Passover with My disciples?"‘  "And he will show you a large, furnished upper room; prepare it there." And they left and found everything just as He had told them; and they prepared the Passover.  When the hour had come, He reclined at the table, and the apostles with Him. And He said to them, "I have earnestly desired to eat this [the] Passover with you before I suffer; for I say to you, I shall never again eat it until it is fulfilled in the kingdom of God." (Luke 22:7-16) 

Note regarding Luke 22:15 “this Passover”: 

The Greek here is literally “this the Passover,”touto to pasca <(touto to pasca).[20]  touto (touto) is the singular nominative neuter form of “this”  and always agrees with the noun which it qualifies, “and the noun always has the article, which, however, is not translated” into English.[21]

Clean out the old leaven so that you may be a new lump, just as you are in fact unleavened. For Christ our Passover also has been sacrificed.” (1Corinthians 5:7)

Here is the above verse