The Jews observed the Passover in two ways: at home in the evening as Abib 14 began, and at the Temple in the late afternoon of Abib 14. Jesus and His disciples observed the Passover in a private home at the beginning of Abib 14, which tradition calls the Last Supper. As Abib 14 was drawing near, the disciples observed people around them on the outskirts of Jerusalem in the process of sacrificing or engaging in the necessary preparations, prompting them to ask Jesus where He wanted them to likewise prepare for Passover.

Deuteronomy 16:1-8 is often cited by those advocating for an Abib or Nisan 15 Passover due to the mentions of Passover. However, the text indicates that these verses do not apply to Passover but to the Days of Unleavened Bread, specifically the Night to be Much Observed. The term "Passover" in Deuteronomy 16:1 is misleading and may be a copyist's error. The instructions in these verses, including the sacrifice from the herd and flock, the location of the sacrifice, and the reference to the day Israel left Egypt, all point to the 15th of Abib, not the 14th, which is the actual date of Passover. Furthermore, the sacrifice mentioned is not to be made at home, unlike the Passover sacrifice, and the method of preparation specified is boiling, not roasting as required for Passover. The entire period covered by these instructions is seven days, aligning with the Days of Unleavened Bread, not the one day of Passover. Thus, Deuteronomy 16:1-8 clearly pertains to the Days of Unleavened Bread and the Night to be Much Observed, not to Passover on Abib/Nisan 14.

The Jews combined Passover and the Feast of Unleavened Bread during the Babylonian exile, observing Passover late on Abib 14, just hours before the Feast of Unleavened Bread began. At the time of Jesus, there were two Passover observances: one led by the priests at the Temple late in the afternoon of Abib 14, and the other observed by the people in their homes at the beginning of Abib 14. Jesus and His disciples ate the Passover in a home, observing it as Abib 14 began, the evening before the priests did at the Temple.

Historically, the church of God has observed the Passover just after sunset as the 14th day of Abib begins. The gospel accounts show Jesus observing the Passover with His disciples at the beginning of the 14th day of Abib, just after sunset. Matthew, Mark, and Luke confirm that Jesus intended to, and did, eat the Passover with His disciples at that time, emphasizing His great desire to share this meal with them before He suffered. Despite this, Jesus was crucified and died around 3:00 pm on the 14th day of Abib, during the daylight portion, which was the preparation day for the first day of Unleavened Bread. His death at this later hour does not align with the timing of the Passover lambs being slain at the beginning of the 14th day. Jesus set the example for observing Passover during the night of the 14th, instructing His disciples to partake of the bread and wine in remembrance of Him. Although His sinless blood was shed on Passover day, He did not fulfill every literal detail of the original Passover instructions given to Israel, such as being killed at the start of the 14th day or having His blood smeared on doorposts. Nevertheless, He fulfilled the Passover according to spiritual requirements that satisfied the Father, even if the physical timing and manner differed from the instructions given to a carnal people.

This year, Passover observance begins Monday evening, April 21, which is Nisan 14 on the Hebrew calendar. The evening of Nisan 14 is the correct time to observe the Passover, as multiple scriptures clearly instruct that Passover is on the fourteenth day of the first month. These verses not only specify the day but also the part of the day, at twilight or evening, which is the time that begins Nisan 14, before the daylight portion, as established in Genesis 1:5 where God reveals that His days begin with the evening followed by the morning. Sunset starts the evening, marking the start of a day in God's eyes. Additionally, Numbers 28:16-17 and Leviticus 23:5-6 distinguish Passover on the fourteenth day from the Feast of Unleavened Bread on the fifteenth day, assigning each a separate day. Exodus 12:5-6 further confirms this timing, instructing that the lamb shall be kept until the fourteenth day and killed at twilight by the whole assembly of the congregation of Israel. Those who observe Passover on Monday evening, Nisan 14, choose to follow the clear scriptural authority over any contrary tradition or reasoning.

In the month of Abib, also known as Nisan, the significance of the 14th day is tied to the observance of Passover as originally commanded by God. The Scriptures clearly indicate that Passover is to be observed at the beginning of the 14th, a practice exemplified by Jesus Christ Himself, who kept it one whole day before the majority of Jews, as recorded. This timing stands in contrast to later traditions that shifted the celebration to a Temple-centered sacrifice late on the 14th or even to the 15th. God's original intent, as seen in Exodus 12, Numbers 9, and Leviticus 23, was for a domestically-killed Passover lamb, sacrificed at the specific time of ben ha arbayim, which follows the going down of the sun, distinguishing it from other sacrifices. The biblical record shows that the Israelites did not leave Egypt on the 14th during Passover, but on the 15th, aligning with the Feast of Unleavened Bread, further clarifying that Abib/Nisan 14 is distinctly the day of Passover preparation and sacrifice, not the day of exodus.

Some believe that God instituted Passover on the 15th of Abib/Nisan, differing from the night observed as the Night to Be Much Observed. Under this new understanding, the events of the Passover and the beginning of the Exodus are compressed into half the time previously thought, raising questions about the logistics of 2.5 million Israelites leaving Rameses in just five hours. If the Israelites kept Passover on the wrong day, it could have been fatal for them. Even with concessions like beginning the day at full dark, assembling in Rameses for Passover, and completing all preparations in record time, the physical possibility of departing in the narrow window between 1 AM and 6 AM remains highly improbable. The deception surrounding the timing of Abib/Nisan 14 and the Passover depends on numerous twists of Scripture, yet it still fails to hold under scrutiny.

In Ezekiel's Millennial vision, God's instructions for worship after Jesus Christ returns include the annual festivals. Passover is to be observed on Abib/Nisan 14, as clearly established in Exodus 12:1-20, Leviticus 23:5-6, 8, and Numbers 28:16-25. These passages confirm that Passover occurs on the fourteenth day of the first month, followed by the Feast of Unleavened Bread starting on the fifteenth day and lasting seven days until the twenty-first. Ezekiel 45:21, when properly understood through the Hebrew accents, separates the observance of Passover on the fourteenth day from the seven-day feast during which unleavened bread must be eaten. This distinction aligns with earlier scriptures, showing that Passover and the Feast of Unleavened Bread are distinct observances.

God's precise control over time is evident in the significant events tied to Abib/Nisan 14, a date marking key moments in His purpose. In Genesis 14 and 15, the events involving Abraham and Melchizedek occurred on Nisan 14, just after sunset, setting the stage for God's covenant with Abraham. This covenant, confirmed by a maledictory oath as the sun went down, transitioned into the 15th, marking the beginning of the Night to be Much Observed. The timing of these events, culminating in the afternoon of the 14th with preparations for the feast, underscores God's meticulous scheduling. Furthermore, in Joshua 5:10-11, the children of Israel kept the Passover on the fourteenth day of the month at evening in the plains of Jericho, exactly 40 years to the day after leaving Egypt. This observance on the selfsame day highlights an exactly-dated anniversary, demonstrating God's faithfulness across generations. The term "selfsame" serves as a marker of significant anniversaries, showing that God is faithfully in control of time, ensuring events occur precisely as appointed within His purpose.

The Lord's supper, as a sacred ordinance, was instituted by Jesus on the night of the 14th of Abib, also known as Nisan, in the Hebrew calendar, which marks the beginning of the Passover. This was the very eve of His death, a solemn memorial to remember His sacrifice. The original Passover, observed on the 14th of Abib, commemorated the exodus of the Israelites from Egypt, with the lamb killed at twilight, between the two evenings, as the new day commenced after sunset. Jesus, as our Passover, was sacrificed on this same day, continuing the significance of this set time. The ordinance is to be observed annually, after sundown on the 14th of Abib, following the example set by Jesus when the hour was come. This timing aligns with the scriptural command to keep this memorial at its appointed season from year to year. Observing it at any other time would be to take it unworthily, contrary to the precise order established by God. The first century Church of God under the original apostles continued to observe this ordinance once a year at this designated time, maintaining the connection to the Days of Unleavened Bread. The Lord's supper, as the New Testament continuation of the Passover with different emblems, should be observed after sunset on the evening of the 14th of Abib, before the Jewish feast on the 15th of Abib, adhering to the biblical instruction for this most solemn occasion.

The scriptural evidence clearly indicates that God commanded the observance of Passover on the 14th of Abib/Nisan, as detailed in Exodus 12, Numbers 9, and Leviticus 23. These passages specify that the Passover lamb is to be slain between the two evenings, known as ben ha arbayim, which follows the going down of the sun, ba erev, at the beginning of the 14th. This timing is confirmed in Exodus 16:12-13, establishing that the sacrifice occurs immediately after sunset on the 13th, marking the start of the 14th. Jesus Christ observed Passover in accordance with this command, as seen in John 13:1, where the chronology places His last Passover on the evening of the 14th of Abib, aligning precisely with the instructions given in the earlier Scriptures. This observance is distinctly called the Passover, not the Passover of the Jews, highlighting a adherence to God's original command. Furthermore, the accounts in Matthew 26:17, Mark 14:12, and Luke 22:7, despite translation challenges, support that preparations and the killing of the lamb occurred at the mandated time at the beginning of the 14th, under the compulsion of God's law. In contrast, the Jewish tradition of a later observance does not align with the scriptural command for the 14th of Abib/Nisan. The evidence from John 18 and 19 shows two distinct Passovers being kept, with the Jewish leadership observing theirs after Jesus had already been on trial on the morning of the 14th, further illustrating the divergence from the original timing commanded by God.

There is a claim being made that Abib/Nisan 14, the day of Passover, is the first day of Unleavened Bread, which is contrary to the clear distinction between the two festivals. Passover is designated on the 14th of Abib/Nisan, while the Feast of Unleavened Bread begins on the 15th of Abib/Nisan, as a separate event. Scripture consistently shows that the 15th is the first day of Unleavened Bread, a Sabbath with no servile work to be done, whereas the 14th, Passover, is not designated as a Sabbath but as a preparation day. The events of Passover on the 14th, including the killing and consuming of the lamb, took up the entire day with solemn and time-consuming activities, preparing for the departure from Egypt, which occurred at the beginning of the 15th. This separation is evident as Israel was instructed to stay in their homes until morning on the 14th and could not physically leave until the night of the 15th began, marking the start of the Feast of Unleavened Bread. Thus, combining Passover on the 14th with Unleavened Bread starting on the 15th into a single event distorts their individual significance and the distinct timing established by God.

The significance of Abib/Nisan 14 in relation to the Passover is rooted in the precise timing and sequence of events as described in God's Word. The lambs were killed at the beginning of the fourteenth, during the period of ben ha arbayim, which occurs after ba erev, marking the transition from sunset into twilight. This timing, at the very start of the fourteenth, is crucial and is supported by clear scriptural evidence, distinguishing it from any notion of occurring at the day's end. The killing of the lambs took place at the houses of the Israelites in Goshen, where they splashed the blood on their doorposts and lintels, further emphasizing the events of the fourteenth. Passover on the fourteenth encompassed a series of actions from about 6:00 p.m. to 2-3:00 a.m., including killing, skinning, roasting, eating, and burning the leftovers and entrails. This comprehensive process defined the observance of Passover on that day. The Israelites remained in their houses in Goshen throughout the night of the fourteenth, not departing shortly after midnight, highlighting their adherence to God's command during this critical time. The spoiling of the Egyptians, which began after the ninth plague and was interrupted by Passover, resumed after the killing of the firstborn on the fourteenth day of the first month, showing the continuation of events tied to this specific date. The distinction between Passover on the fourteenth and the subsequent Exodus on the fifteenth is evident, as the Israelites stayed in their houses until morning, assembling in Rameses during the daylight of the fourteenth in preparation for departure. Thus, Abib/Nisan 14 stands as the day of Passover, a memorial of God's passing over, separate from the act of leaving Egypt on the following day.

Jesus Christ kept His final Passover with His disciples at the beginning of Abib/Nisan 14, 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 of the first month, specifically in the afternoon. This timing of Christ's crucifixion on the afternoon of Abib 14 points to significant events centuries before the Passover in Egypt, aligning with the promises and preparations for the covenant God made with Abraham. On that same day and hour, during the daylight portion of the 14th in Abraham's time, a conversation about inheriting the land took place, and Abraham arranged animals for the covenant at God's command. The specific timing of Jesus' death on Abib 14 draws attention to the eternal inheritance promised to Abraham and his spiritual seed, confirming a New Covenant that advances the covenant made with Abraham.

Abib/Nisan 14 holds a distinct and significant place in the biblical narrative as the day of Passover, separate from the first day of Unleavened Bread on the 15th. The events of Passover on the 14th are clearly marked by specific instructions, such as those in Exodus 12:22, where the Israelites were commanded to stay in their homes until morning after applying blood to their doorposts. This day, beginning in the dark of the 14th, focuses on the critical moment of the lamb's sacrifice and the protection from the Death Angel. Numbers 33:3 and Deuteronomy 16:1 further clarify that the departure from Egypt occurred on the 15th, 24 hours after the Passover events began, emphasizing the separation of these two days. It is impossible to merge the activities of staying indoors on the night of the 14th with leaving Egypt on the night of the 15th, underscoring that these are two distinct festivals with unique spiritual significance. Additionally, the narrative in Genesis 15, occurring 430 years prior, aligns with the timing of Abib 14, as it marks the beginning of the covenant with Abraham at night, transitioning into significant events that parallel the Passover day. This connection highlights the deep historical and spiritual importance of Abib 14 as a foundational moment leading to the fulfillment of God's promises.