This year, Passover observance begins Monday evening, April 21, which corresponds to Nisan 14 on the Hebrew calendar. The evening of Nisan 14 is the correct time to observe Passover, as multiple scriptures clearly state that Passover is to be observed on the fourteenth day of the first month at twilight or evening. God reveals in Genesis 1:5 that His days begin with the evening, the night portion, followed by the morning, the daylight portion, establishing that sunset starts the evening and the beginning of a day. Additionally, Numbers 28:16-17 and Leviticus 23:5-6 specify that Passover and the Feast of Unleavened Bread are distinct observances on separate days, with Passover on the fourteenth and the Feast beginning on the fifteenth. Exodus 12:5-6 further confirms this timing, instructing that the lamb is to be kept until the fourteenth day and killed at twilight, reinforcing that Nisan 14 at evening is the designated time for Passover.

During the lifetime of Jesus Christ, the Jews had two competing ways to determine the timing of the Passover. One was observed by the people in their homes in the evening as Abib 14 began, while the other, led by the priests at the Temple, was kept in the late afternoon of Abib 14. Jesus and His disciples are shown observing the Passover in a private home at the beginning of Abib 14. Certain verses, such as Matthew 26:17, seem to suggest a timing conflict by mentioning the first day of the Feast of Unleavened Bread in connection with preparing for the Passover. However, the Greek term for "first" can also mean "before," indicating that this incident occurred before the Feast of Unleavened Bread began, likely late on Abib 13 or just after sunset on Abib 14. Similarly, Mark 14:12 refers to the "first day of Unleavened Bread" when the Passover lamb was killed, but the term for "day" can indicate a general period or season, suggesting it refers to the beginning of the time of unleavened bread, not the specific feast day. At this time, common people were sacrificing lambs throughout the city as Abib 14 approached, prompting the disciples to ask Jesus where to prepare for their own Passover. Luke 22:7-8 also mentions the "Day of Unleavened Bread" when the Passover must be killed, but this again refers to the broader season of unleavened bread starting on Abib 13, a day of preparation when leaven was removed and unleavened bread was made ready for the Passover meal. Thus, the timing in the Gospels aligns with the Passover being prepared and observed at the start of Abib 14, before the Feast of Unleavened Bread officially begins on Abib 15.

The original instructions for Passover clearly stipulate that it is a single day, Abib 14, followed by the seven-day Feast of Unleavened Bread, beginning on Abib 15. Over time, the Jews merged these distinct observances during the Babylonian exile, resulting in Passover being observed late on Abib 14, just hours before the Feast of Unleavened Bread began. At the time of Jesus Christ, two Passover observances existed: one led by the priests at the Temple late in the afternoon of Abib 14, and another observed by the people in their homes at the beginning of Abib 14. Jesus and His disciples ate the Passover in a home rather than at the Temple, keeping it as Abib 14 began, while the priests kept it as Abib 14 ended. The gospel writers often grouped Passover and the Feast of Unleavened Bread together, referring to them collectively as Passover, which can denote the sacrifice itself, the day of the sacrifice, or the entire eight-day period from Abib 14 to 21.

The timing of the Passover, as a critical element, is rooted in the precise definitions of key Hebrew terms and their application in Scripture. The lambs were killed at the beginning of the fourteenth day, during the period known as ben ha arbayim, which is twilight or dusk, occurring after ba erev, the sunset that marks the end of the previous day and the start of the new one. This period of diminishing light, lasting about an hour in the spring, is when the Israelites were instructed to kill the Passover lamb, clearly at the start of the fourteenth, not at its end. Ba erev, as sunset, defines the transition of days, establishing that the tenth day begins at the end of the ninth, from even to even, as supported by comparisons in Scripture. Passover encompasses a broader sequence of events beyond just the killing of the lamb, occurring from about 6:00 p.m. at sunset to around 2-3:00 a.m. This includes killing, skinning, roasting, eating, and burning the leftovers and entrails, all taking place during the night of the fourteenth. The Israelites remained in their houses in Goshen during this night, not leaving shortly after midnight, as they were commanded to stay until morning, defined as boqer, the first light at the crack of dawn. The distinction between night, lailah, and morning, boqer, is crucial in understanding the timing. Lailah represents the dark of night and continues after midnight, as evidenced by events such as the Death Angel passing at midnight and subsequent actions still occurring in lailah. Boqer, in contrast, begins at the first light before sunrise, not shortly after midnight, and extends into mid-morning when it becomes warm. This Hebrew usage shows that boqer is not part of the night, refuting claims that morning begins right after midnight when it is still dark. The timing of related events, such as the spoiling of the Egyptians, also aligns with this framework, occurring in stages before and after the Passover on the fourteenth, with significant activity following the killing of the firstborn. The Exodus itself is distinct from the Passover, beginning on the fifteenth day, not immediately after the Death Angel passed, as the Israelites remained in their houses until boqer on the fourteenth, assembling in Rameses during the daylight of the fourteenth before departing on the fifteenth. This clear separation maintains that Passover is a full day on the fourteenth, followed by the seven days of Unleavened Bread, totaling an eight-day observance as defined by Scripture.

The church of God has historically kept the Passover just after sunset as the 14th of Abib begins, as Exodus 12:1-14 commands. Jesus Himself kept it then. Matthew, Mark, and Luke record His intent to eat the Passover with His disciples in the guest room, and He said He had fervently desired to eat it with them before He suffered. That evening meal, with its bread, wine, and footwashing, was the actual Passover, not a pre-memorial dinner. Setting the time of His death above all else leads some to move the observance to the afternoon of the 14th or into the 15th. That move requires a different explanation of when Israel killed the lambs and left Egypt, and it often leans on Jewish tradition. His death came the next afternoon, around the ninth hour, on the preparation day. That timing does not match the physical instructions, but the physical rites were only copies of a spiritual reality, and Hebrews 9 shows that Christ fulfilled the spiritual requirements once for all. His fulfillment did not match the letter of the types in any sacrifice. He was not killed at the morning or evening offering, on a Sabbath, on a new moon, or on the Day of Atonement. Likewise, He left the house before morning, was crucified rather than roasted, and His blood was not put on a doorpost. Jesus fulfilled the Passover by a different pattern than the one given to carnal Israel. He set the example of when and how to keep it: during the night of the 14th, partaking of the bread and wine in remembrance of Him. The timing of His death was deliberate and points to something beyond His role as Passover Lamb.

In the context of God's ordinances, the timing of Passover is critical, as seen in the broader narrative of adherence to divine statutes. The people had neglected many of God's commands, including those concerning Passover, replacing them with human traditions. The timing is established clearly through scriptural references to sunset, or "ba erev," which marks the end of one day and the beginning of another. This is vital, as demonstrated in Leviticus 23:27 and 32, where the severe consequences for violating the Day of Atonement emphasize the importance of observing the correct time, defined by sunset. Further clarity on timing comes from Exodus 16:12-13, where God ensures His people are not tempted to sin by sending quail at "ba erev" (sunset), allowing them to capture and eat during "ben ha arbayim" (twilight), the period of waning light following sunset. This twilight period, lasting about one to one-and-a-half hours between sunset and dark, is when the Passover lamb was to be killed, as specified in Exodus 12, at the beginning of the fourteenth day, not the end. "Ba erev" concludes the previous day and initiates the next, followed by "ben ha arbayim," and then "lailah" (night), establishing a clear sequence. Regarding the first Passover, the lambs were killed at "ben ha arbayim" on the fourteenth day, marking the start of the observance. This is supported by the Hebrew term "ad," meaning up to a specific point in time, indicating the lambs were to be kept until the beginning of the fourteenth, not beyond. The entirety of Passover occurred on the fourteenth, as Leviticus 23:5 distinguishes it from the Feast of Unleavened Bread on the fifteenth. The process of killing, roasting, eating, and burning the leftovers spanned from approximately 6:00 p.m. to between 2:00-3:00 a.m. on the fourteenth, totaling 8-9 hours, ensuring all activities were confined to that day. The Israelites remained in their houses in Goshen throughout the night of the fourteenth, not departing shortly after the Death Angel passed at midnight. They adhered to God's command to stay until "boqer" (morning), distinct from "lailah" (night), as shown in scriptural usage where one follows the other. This adherence underscores the precise timing of Passover observance, beginning at twilight on the fourteenth and concluding within that day, as God instructed.

In Ezekiel's Millennial vision, God's instructions for worship after Jesus Christ's return include the annual festivals, with specific guidance on the timing of Passover. Ezekiel 45:21 has often been punctuated by translators in a way that suggests Passover lasts for seven days and is part of the Feast of Unleavened Bread. However, the Hebrew text, supported by its system of accents, indicates a logical pause in the verse, separating the observance of Passover on the fourteenth day of the first month from the seven-day feast during which unleavened bread must be eaten. Several translations reflect this separation, clearly stating that Passover is observed on the fourteenth day, followed by seven days of eating unleavened bread. This rendering aligns with the instructions in Exodus 12, Leviticus 23, and Numbers 28, which consistently place Passover on Abib/Nisan 14 and the Feast of Unleavened Bread from Abib/Nisan 15 to 21, totaling seven days for the latter. Additionally, Ezekiel 45:22 mentions a bull as a sin offering on a specific day, which cannot refer to Passover, as the Passover sacrifice is specified as a lamb or kid of the goats in Exodus 12:3-5. Instead, this offering pertains to the first day of the Feast of Unleavened Bread. Thus, while by the time of the Babylonian captivity the entire eight-day festival season was sometimes referred to as Passover, Ezekiel 45:21 does not merge Passover with the Feast of Unleavened Bread nor reduce the combined observance to seven days.

The timing of Passover is a critical aspect of its observance, deeply rooted in God's commands as recorded in Scripture. God's Word clearly states that Passover is to be kept on the fourteenth day of the month, as specified in Exodus 12 and Numbers 9, at the beginning of the fourteenth. This timing was upheld by Jesus Christ during His last Passover, where He changed the symbols but did not alter the time of observance. There is no indication in Scripture of any change to the timing of Passover, only a change in symbols. The instructions for keeping Passover are detailed and specific, requiring more than just the killing of the lamb. They include selecting the lamb, roasting and eating it, staying in the house until morning, burning the remains, and adhering to other precise steps. These instructions remain unchanged, even for the second Passover, which is permitted one month later for those who are defiled or on a journey. No modifications to the original commands are found in Scripture regarding the timing or manner of observance. The importance of adhering to God's commanded timing is evident in the broader context of obedience to His instructions. Just as God did not agree with changes made by individuals like Nadab, Abihu, David, Saul, Ananias, and Sapphira, deviations from the prescribed timing and manner of Passover observance are not sanctioned. God's command is clear: to keep the Passover, one must eat of it on the night of the fourteenth, aligning with His eternal purpose and instructions.

The timing of Passover is a critical element in its observance, as God has provided specific instructions that must be followed precisely. Passover is to be kept on the fourteenth day, with the lamb being slain at the house, not at the Temple, as was later practiced by some. This is evident in the instructions given in Exodus 12, where the Passover was to be observed in the homes of the Israelites. The precise time for the killing of the Passover lamb is during "ben ha arbayim," which is the period following "ba erev," or sunset. This term, often translated as twilight or between the two evenings, refers to the time immediately after the sun disappears below the horizon until complete darkness. At Passover time in the spring, under a full moon, this period can last at least one hour and fifteen minutes, providing ample time for the killing and preparation of the lamb. This understanding is supported by the events in Exodus 16, where God distinguishes between "ba erev" (sunset) and "ben ha arbayim" (twilight), ensuring that activities like gathering quail did not occur on the Sabbath but immediately after sunset. The consistency of this timing is further confirmed in Numbers 9, where even a year after leaving Egypt, God reiterates that all rites and ceremonies of Passover must be observed exactly as initially instructed, with no changes made to the timing or manner of keeping it. Thus, the Passover must be observed at the beginning of the fourteenth day, during the twilight period following sunset, emphasizing the importance of adhering to God's precise commands in every detail of this sacred observance.

Jesus Christ kept His final Passover with His disciples at the beginning of the 14th day of the first month, setting the example for when and how to observe it in remembrance of Him. However, His death, as our Passover, occurred much later, near the end of the 14th day, in the afternoon of Abib 14. This specific timing of His crucifixion points to significant events centuries before the Passover in Egypt, aligning with the promises and covenant God made with Abraham on the very same day. The account of Israel's exodus further ties to this timing, as Numbers 33:3 and Deuteronomy 16:1 record their departure from Rameses on the 15th day, the night after the Passover, marking a solemn observance linked to the covenant with Abraham 430 years prior. Christ's sacrifice on the afternoon of Abib 14, confirming the New Covenant, occurred on the anniversary of God's covenantal promise to Abraham, drawing attention to the eternal inheritance promised to Abraham and his spiritual seed.

Some believe that God instituted Passover on the 15th of Abib/Nisan, aligning with the night observed as the Night to Be Much Observed, while others suggest Christ moved it back a day. Under this new understanding, the events of the Passover and the beginning of the Exodus are compressed into half the time previously thought, raising logistical concerns about moving 2.5 million people. The earliest the Israelites could have received permission to leave their homes after the Death Angel passed at midnight would be 1 AM, allowing time for Pharaoh to send a messenger to Moses, and for Moses to inform the elders and the people. With sunrise around 6 AM in spring, and the Bible stating they left at night, their window to depart Rameses was the five hours between 1 and 6 AM. Even with concessions like beginning a day at full dark instead of sundown, assembling in Rameses for Passover, and completing all preparations in record time, it remains improbable that 2.5 million people, including children, the elderly, and livestock, could physically leave Rameses in just five hours. At an average pace of one mile per hour, due to darkness and the diverse group, it would take over ten hours for the last person to leave, meaning some would depart long after sunrise, contradicting the notion of a night departure.

Jesus kept the Passover with His disciples as the fourteenth of Abib was beginning, just as He commanded Israel (Exodus 12:6), and Luke 22:15 shows He observed it before He suffered. His death did not coincide with His keeping of the Passover; He was crucified after He kept it, late in the afternoon of the fourteenth, not at the beginning of the day when the Israelites killed the Passover lambs. Nor did He die on the Day of Atonement, even though His death is the defining means of atonement. God ordained His Son's death before the foundation of the world and could have arranged it for any time, so the timing is deliberate. The day and hour of the crucifixion did not line up with any sacrifice He commanded Israel to make. Instead, they aligned perfectly with the sealing of the Abrahamic covenant in Genesis 15, to which God added the sacrificial law and on which the New Covenant is based. This timing shows that Christ's death had another facet besides paying for sin: it inaugurated the New Covenant, as Hebrews 9:16-17 says a testament takes force only at the death of the testator. Christ was the covenant victim, a role distinct from that of the ultimate sin offering. The Passover observed the evening before is therefore not about sin or its payment. It symbolizes the fellowship and peaceful abundance believers now have with God because of His covenant, and it eternally reminds them of His faithfulness.

The disagreement regarding the timing of Passover centers on whether it should be observed as the 13th day of the first month ends and the 14th begins, or as the 14th ends and the 15th begins. Leviticus 23:4-6 clearly states that Passover is on the 14th day at even, while the Feast of Unleavened Bread begins on the 15th. These are separate festivals, related in teaching and side by side in observance, but on distinct days. Some argue for observing Passover at the end of the 14th, claiming that starting it then keeps it on the 14th, even if it extends into the 15th. However, this practice risks blurring the distinctive teachings of each festival over time, as seen historically with the Jews, where the Days of Unleavened Bread have been nearly forgotten. Those supporting an end-of-14th observance often rely on convoluted explanations and obscure word meanings, ignoring the simplicity of God's word. The clear instruction in Exodus 12:10-12 and 12:21-23 shows the Passover lamb was to be eaten in haste, with participants remaining in their homes until morning, aligning with the events of the 14th night, including the death of the firstborn at midnight as described in Exodus 12:29-38. Exodus 12:42 emphasizes it as a night to be much observed for bringing Israel out of Egypt, confirming the timing at the beginning of the 14th. The logistics of the event, involving a vast population and their departure by night at the start of the 15th, further support that Passover activities commenced as the 13th ended and the 14th began, with the exodus following 24 hours later on the first day of Unleavened Bread.