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.