The observance of Passover has historically been set just after sunset as the 14th day of Abib begins, following the instructions given in Exodus 12:1-14. However, Jesus Christ, recognized as our Passover, ate the Passover with His disciples at the beginning of the 14th day, emphasizing the bread, wine, and the act of footwashing as symbols of humble service and forgiveness. His sinless blood was shed on Passover day, though not at the exact time the lambs were to be slain at the day's start. Despite this, His actions fulfilled the Passover requirements in a manner that differed from the physical rites given to a carnal people. Jesus set the example of observing Passover during the night of the 14th, instructing to partake of the bread and wine in remembrance of Him. His death, occurring in the afternoon of the same day, carried significance beyond merely being the Passover Lamb, fulfilling all sacrificial requirements through a single, deliberate act planned from the foundation of the world.

Passover, as a distinct festival, is to be observed at home, setting it apart from other festivals which required Israelite males to gather where God placed His name. The instructions in Deuteronomy 16:1-8 do not pertain to Passover rites but rather to the Days of Unleavened Bread, with a specific focus on the Night to be Much Observed. The term "Passover" in Deuteronomy 16:1 appears out of context and may be a copyist's error, as the chapter's directives align with the observance of Unleavened Bread, not the Passover sacrifice. The sacrifice mentioned in Deuteronomy 16:2 includes offerings from the herd, which are not permitted for Passover, as Passover sacrifices are limited to lambs or goats. Additionally, this sacrifice is to be made where God placed His name, unlike Passover, which must occur at home. The timing in Deuteronomy 16 relates to the day Israel left Egypt, which is the 15th of Abib, not the 14th, the day of Passover. Furthermore, the method of preparation in Deuteronomy 16:7 indicates boiling, whereas Passover explicitly requires roasting. The period covered by these instructions spans seven days, corresponding to the Days of Unleavened Bread, distinct from the single day of Passover. Thus, Deuteronomy 16 clearly applies to the Night to be Much Observed and the associated meal, not to Passover observances.

The observance of Passover, as seen in the accounts of Hezekiah and Josiah, righteous kings of Judah, diverged significantly from God's original commands given in Exodus 12, Numbers 9, and Leviticus 23. These Passovers followed periods of deep idolatry, where the people had strayed far from God's ways, engaging in abominable acts He detested. The kings, recognizing the entrenched paganism, enforced obedience to God, personally supervising the rites to prevent a return to idolatry. Their actions marked dramatic changes from the domestic Passover sacrifice, centering the observance at the Temple instead. During Josiah's Passover, additional sacrifices from flocks and herds, such as burnt, peace, and thank offerings, accompanied the Passover lamb. These were typically offered during the Days of Unleavened Bread, reflecting administrative decisions made under unusual circumstances by these strong leaders. Despite these deviations, God accepted these Temple-centered Passovers due to the hardness of heart among the people, though this acceptance did not alter His original intent for a domestic observance. It was deemed better than no Passover at all amidst extreme religious perversion. Historical records from Jewish writers like Josephus and Philo indicate that, even at the time of Christ, many still sacrificed the Passover lamb at home, adhering to God's initial command for a domestic celebration. However, a smaller group, primarily religious leaders controlling the Temple, followed the pattern established under Hezekiah and Josiah, resulting in two distinct Passover practices. The responsibility remains to observe Passover according to God's original command and the example of Jesus Christ, who kept it at the beginning of the 14th day, with the new symbols He instituted. Deuteronomy 16, often cited as evidence for a Temple-killed Passover, appears on the surface to require such a sacrifice. However, a closer examination reveals contradictions with clearer instructions in Exodus 12, Numbers 9, and Leviticus 23. The phrase "the month of Abib" in Deuteronomy 16 is consistently linked with Unleavened Bread in other scriptures, not Passover. Furthermore, Deuteronomy 16 subtly connects Passover with the Exodus, which is historically tied to the 15th day and the Feast of Unleavened Bread, not the 14th day of Passover. The text also mentions sacrifices from "the flock and the herd," allowing for bovine offerings, which are never associated with the Passover lamb but with other Temple offerings like burnt or peace offerings. Additional discrepancies in Deuteronomy 16 include the timing of sacrifices at "ba erev" (going down of the sun), which differs from the Passover command of "ben ha arbayim" (between the evenings), and the instruction to boil offerings, contradicting the explicit command to roast the Passover lamb. The context of Deuteronomy 16 focuses on the Feast of Unleavened Bread, particularly the Night to Be Much Observed, rather than Passover. Evidence suggests that the term "Passover" was later edited into Deuteronomy 16, likely after the Babylonian captivity, when the entire spring festival was commonly referred to as Passover, to support a Temple-centered observance. This insertion distorts the original intent, which was to provide instructions for Unleavened Bread and not to alter the domestic Passover sacrifice as commanded by God.

The original Passover consisted of eight elements drawn directly from God's Word. The lambs were killed at the beginning of the fourteenth, involving ba erev at sunset and ben ha arbayim as the period of diminishing light afterward, lasting about one hour in spring. This killing occurred at the houses of the Israelites in Goshen, where they splashed the blood on the doorposts and lintel. The Israelites' homes were located in Goshen, not assembled in Rameses. Passover rites encompassed all the time from sunset around 6:00 p.m. to about 2-3:00 a.m., including killing the lamb, splashing the blood, skinning and cleaning it, roasting it, eating it, and burning the leftovers and entrails. They stayed in their houses in Goshen the entire night of the fourteenth until morning. Lailah referred to the dark of night, continuing after midnight and preceding boqer, which meant the crack of dawn with first light, before sunrise but with enough light to distinguish forms at close range. The Hebrews did not use morning in the same way as English usage, and imposing that distorts the Scriptures. These rites established the Passover as a full day of preparation on the fourteenth, distinct from the seven days of Unleavened Bread beginning at ba erev on the fourteenth, memorializing the passing over and the subsequent coming out of Egypt.

In the context of observing God's ordinances, the rites of Passover were not being kept as commanded, having been replaced by other traditions. The timing of Passover rites is critical, established by specific Hebrew terms for time periods. The lambs for Passover were to be killed at ben ha arbayim, the twilight period following sunset, marking the beginning of the fourteenth day of the first month, not the end. This timing is clear from the sequence of ba erev, which is sunset, followed by ben ha arbayim, a period of waning light lasting about one to one-and-a-half hours before night, or lailah, begins. The location of the Passover observance was in the houses of the Israelites, situated in Goshen, not assembled in Rameses in tents. The scriptures repeatedly emphasize that the Passover was to be kept in their houses, with the blood struck on the lintels and doorposts to protect them from the destroyer. There is no record of the Israelites gathering elsewhere for this observance. The process of the Passover involved killing, roasting, and eating the lamb, followed by burning any leftovers. The lambs, weighing about 30-40 pounds when dressed out, were killed at twilight on the fourteenth. The entire process, from killing to burning the remains, took approximately 8-9 hours, spanning from around 6:00 p.m. to between 2:00-3:00 a.m. on the fourteenth. This included about fifteen minutes each for killing and catching the blood, gutting and skinning, and cleaning and preparing the lamb on a spit, followed by 4-5 hours of roasting over a fire, half an hour for eating, and 2-3 hours for burning the remains. The Israelites were commanded to stay in their houses throughout the night of the fourteenth, not leaving until morning, or boqer, after the Death Angel passed at midnight. They remained in their homes out of obedience and fear of the consequences of disobedience, ensuring they did not venture out until the designated time. The Hebrew terms for time further clarify the observance. Lailah, meaning night, covers the period from the end of ben ha arbayim until dawn, while boqer, meaning morning, follows lailah and refers to the light period after sunrise. These distinctions confirm that the Israelites did not leave their houses until morning, aligning with God's command to remain inside until boqer arrived.

The importance of Passover is deeply rooted in its rites and ceremonies, which must be observed with precision as commanded by God. Passover is named for God passing over the Israelitish people while they remained in their houses, a detail that underscores the specific setting for the observance. According to Numbers 9, one year after the Israelites left Egypt, God reaffirmed that the Passover must be kept according to all its rites and ceremonies, indicating that it encompasses more than just the killing of the lamb. These rites, including striking the doorposts and lintel and not going out of the house, carry the force of law and must be followed exactly, even for the second Passover observed by those who missed the first due to being on a journey or being unclean. God emphasizes the eating of the Passover over the killing, highlighting the significance of consuming the lamb as a central act of observance. This focus on eating is reiterated in the instructions given, showing that keeping the Passover does not merely begin and end with the sacrifice but involves a complete engagement with the ritual. The examples of Nadab and Abihu, David with the Ark, and Saul demonstrate that God does not take lightly the precise following of His commands, including those related to Passover. Deviations, even seemingly minor, result in severe consequences, reinforcing that all steps in keeping the Passover on the fourteenth day must be meticulously observed. Eating the Passover is equated with keeping it, a principle evident in the actions of Jesus and His disciples, who understood that the observance meant partaking in the meal on the correct day. The timing of the Passover sacrifice, during the period of ben ha arbayim—translated as twilight or between the two evenings—follows sunset, marking the beginning of the next day. This period, varying in length depending on the season and conditions, provided ample time during Passover in the spring to kill and begin roasting the lamb, ensuring the rites were performed as commanded within the designated timeframe at the house, not at a temple or other location.