Yahweh’s Passover
By Voy and Farris Wilks
2/23/85
What is the meaning of the word Passover?
Strong's Concordance
# 6453 from # 6452
"To hop, skip over, spare."
Reader's Digest Great Encyclopedic Dictionary, 1977 Edition.
"Passover (1) A Jewish feast commemorating the night when God, smiting the first–born of the Egyptians, 'passed over' the houses of the children of Israel."
Encyc. Brit., 9th Edition, Vol. 18, Page 349 A.
"Passover – ... its name is explained from Jehovah 'passing over' the Israelites when he smote Egypt."
Universal Standard Encyc., Standard Reference Works Pub. Co., N.Y.; 1958, Vol. 18, Pages 6479 & 6480.
"The festival derives its name from ... [Yahweh who] ... instructed the Israelites to mark their dwellings with lamb's blood so that the angel could identify and 'pass over' them."
Reference books are agreed that the meaning of the word Passover is "to pass over." Please remember that this is also the Bible definition.
"The blood shall be a sign for you, upon the houses where you are; and when I see the blood, I will PASS OVER you, and no plague shall fall upon you to destroy you, when I smite the land of Egypt" (Ex.12:13 RSV).
Now please notice the words of Yahweh himself has given to Moses. He tells when it was that Yahweh "passed over" the houses of Israel.
"In the first month, on the fourteenth day of the month in the evening, is YAHWEH'S PASSOVER. And on the fifteenth day of the same month is the feast of unleavened bread ..." (Lev. 23:5, 6).
The 14th day of the first month is Yahweh's Passover. Since the word Passover literally means "to pass over," this tells us that Yahweh passed over the houses of Israel on the 14th of Abib. If this was done after sunset following the 14th, it was no longer the 14th, but was the 15th of Abib. But the above Scripture says that Yahweh’s Passover is on (in) the 14th, and the 15th is the feast.
If it is legal to move Yahweh’s Passover from the 14th to the 15th, as some do, then that should give others the liberty to move the feast of unleavened bread from the 15th to the 16th of Abib. Needless to say, neither move is legal. Moses received this directly from the author of truth, Yahweh the Almighty. Yahweh's Passover is on (in) the 14th of the month Abib.
Please notice another Scripture which confirms this.
"On the 14th day of the first month is YAHWEH'S Passover. And on the 15th day of this month is the feast; ..." (Nu. 28:16, 17).
Perhaps these Scriptures can be better understood when written in this way.
"On the fourteenth day of the first month is [the anniversary celebration of] Yahweh's Passover" (Lev. 23:5, Nu. 28:16).
Other Scriptures confirm that the Passover is on the 14th. If we believe that the Bible is the word of the Almighty, then we are obliged to believe the following Scriptures, in addition to those already cited.
" 'Let the people of Israel keep the Passover at its appointed time. On the fourteenth day of this month, in the evening, you shall keep it at its appointed time; according to all its statutes and all its ordinances you shall keep it.' So Moses told the people of Israel that they should keep the Passover. And they kept the Passover in the first month, on the fourteenth day of the month, in the evening, in the wilderness of Sinai; according to all that Yahweh commanded Moses, so the people of Israel did" (Nu. 9:2–5).
Please notice that the 15th day of the month is not mentioned in these verses. Why? Because Yahweh's Passover is on the 14th. When is your Passover? In case of ritual uncleanness, the rules are as follows:
"In the second month on the fourteenth day in the evening they shall keep it; they shall eat it with unleavened bread and bitter herbs. They shall leave none of it until the morning, nor break a bone of it; according to all the statutes for the Passover they shall keep it" (Nu. 9:11, 12).
Once again, please notice that the 15th day of the month is not mentioned in these verses. If the Passover is to be eaten on (in) the 15th, as some say, why is the 15th not mentioned here? Because it is to be eaten on the 14th day of the month!
"While the people were encamped in Gilgal they kept the Passover on the fourteenth day of the month at evening in the plains of Jericho" (Josh. 5:10).
"On the fourteenth day of the first month the returned exiles kept the Passover. ... And they kept the feast of unleavened bread seven days with joy; ..."(Ezra 6:19, 22).
"In the first month, on the fourteenth day of the month, you shall celebrate the feast of the Passover, and for seven days unleavened bread shall be eaten" (Ezek. 45:21).
We have looked at seven Scriptures which clearly say, in the easiest of language that the Passover Service is to be eaten (kept, celebrated) on the 14th day. Only one Bible command should be enough for the obedient believer!
The scenario of the first Passover is this. The people of Israel were to catch up the lambs on the tenth day of the first month, and keep it until the 14th (not through the 14th) and kill it at sunset. This sunset was that which followed the 13th of Abib, since they were to keep it only until the 14th. The blood was thrown on the lintels and the door posts, and the lambs were roasted and eaten in that night, i.e. the 14th. While Israel ate the lambs, the death angel passed through the land and destroyed all the first–born of Egypt, both man and beast. At midnight there was a great cry throughout Egypt because of the dead in the land, so Pharaoh arose in the night and asked Israel to leave quickly (Ex.12:1-13, 29, 30).
" ... and none of you shall go out of his door until morning" (Ex. 12:22).
"Then the people of Israel went and did so; as Yahweh had commanded Moses and Aaron, so they did" (Ex.12:28).
So all Israel stayed in their houses on the night in which they ate the Passover. During the day light part of the 14th of Abib, they must have made final preparations to leave Egypt, as Scripture tells us that they left Egypt on the 15th of Abib.
"They set out from Rameses in the first month, on the 15th day of the first month; on the day after the Passover the people of Israel went out triumphantly in the sight of all the Egyptians, while the Egyptians were burying all their firstborn, ..." (Nu.33:3, 4).
"And the people of Israel journeyed from Rameses to Succoth, ..." (Ex.12:37).
Where was Rameses located? Scripture says it was in the best of the land of Egypt.
"Then Pharaoh said to Joseph, ... The land is before you; settle your father and your brothers in the best of the land; let them dwell in the land of Goshen; ..." (Gen. 47:5, 6).
"Then Joseph settled his father and his brothers, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded" (Gen. 47:11).
Rameses was just another name for the land of Goshen. When Jacob and his sons first went to Egypt, they settled in the land of Rameses and evidently stayed there until the day they left.*
It has been conjectured that Rameses was only another staging area on Israel's journey. That Rameses was really and truly the starting place, the location from which they began their journey, is easily seen by noticing the Scriptures quoted above. Israel set out from Rameses, that is, Goshen, on the 15th day of Abib, in the sight of all the Egyptians, while the Egyptians were burying their dead. This happened right there in Egypt proper, where many Egyptians lived, and were burying their dead. It has been said that these dead were the Egyptians in Pharoah's army which died a few days later. This is not the case, however, as Scripture says that the Egyptian army drowned (Ex. 14:28). There is no record that they were buried. In addition to this, at the time the Egyptian army drowned in the sea, Israel was already outside the land of Egypt.
* Many of the Pharaohs, several of whom were named Rameses, lived in the delta country of the Nile. Goshen was also in the delta. Rameses 2nd established his capital at Zoan, also called Avaris and Tanis, where the capital remained for several hundred years. He left a monument which states that he built the city of Rameses with Hebrew slave labor (Zondervan Pictorial Dictionary of The Bible, Edited by Merrill C. Tenney, 1982; Articles: “Rameses” Page 705; “Zoan,” Page 915; and “Goshen,” Page 318). Moses seems to have met Pharaoh in Zoan (Ps. 78:12, 43). It was still the capital city in Isaiah’s time (Isa. 19:11; 30: 3, 4).
Also, there is no indication that the Egyptians carried their dead two or three day's journey toward the Red Sea area for burial. It was in the land of Egypt proper that "all the Egyptians" saw Israel leave while they were burying the dead. Was this on the daylight part of the 15th of Abib, as some have speculated? Once again, the Bible has the answer.
"Observe the month of Abib, and keep the Passover to Yahweh your Almighty; for in the month of Abib, Yahweh your Almighty brought you out of Egypt by NIGHT" (Deut. 16:1).
"And at the end of 430 years, on that very day, all the hosts of Yahweh went out from the land of Egypt. It was a NIGHT of watching by Yahweh, to bring them out of the land of Egypt; so this same night is a night of watching kept to Yahweh by all the people of Israel throughout their generations" (Ex. 12:41, 42).
All this is plain, easy language. It is only a matter of believing. Israel left Egypt from Rameses on the 15th day of the month, at night, while many ("all") of the Egyptians saw them leaving, as they buried their dead.
This means that Israel left about sunset, (the beginning of the 15th) while there was still enough light for the Egyptians to see Israel's movement. No doubt, the Egyptians began the process of burying their dead on the 14th, but with so many to bury, were unable to finish by the close of the 14th, so they watched Israel leave in the first hours of the 15th. There was the full moon, also, which made possible the visual sighting of Israel's exodus.
"They set out from Rameses in the first month, on the 15th day of the month; on the day after the Passover ..." ("on the morrow after the Passover" KJV).
What is the meaning of the phrase, "on the morrow after the Passover?" Effort has been made to show that the Hebrew words, "me macharat" (the morrow) demand that Israel must have left in the next daylight period following the Passover; in which case, they would of necessity have eaten the Passover in the night of the 15th, not the 14th of Abib. It is true in some contexts that the words "the morrow" (me macharat) do indeed refer to the next daylight period, but this is not true in every case. That this is not true in the Scripture under discussion is seen by the following points, some of which have already been made.
1. Yahweh's Passover is on the 14th (Lev. 23:5; Nu.28:16, 17).
2. Seven Scriptures state that the Passover was to be eaten (observed, kept) on the 14th day of the first month (quoted above). Only one Scripture should be enough.
3, In the LAW which gives the date for the Passover, some Scriptures never once mention the 15th day of the first month – only the 14th day (Nu. 9:2-5; Nu. 9:11; Ex. 12:1-13).
4. In that first Passover the people were not to go out of their houses until morning – and they did what they were told (Ex. 12:22, 28).
5. Scripture says that Israel left at night, not daybreak (Deut. 16:1).
6. *A number of versions say that the journey began at sunset (Deut. 16:6).
7, The Israelis were still in their homes when, at midnight, the death angel passed through the land and destroyed the first–born in every house which did not have a token of the blood (Ex. 12:29).
Since Israel (1) ate the Passover in the night of the 14th, (2) did not go out of their houses until morning, (3) were still in their homes when the death angel passed through at midnight, yet (4) began their journey at sunset, (5) left Egypt by night, (6) on the 15th day of the first month, then it is clearly evident that they did not leave Egypt at daybreak on the 15th. It is equally clear that they did not eat the Passover in the night of the 15th, since they traveled all that night. This means that the words “on the morrow after the Passover” do not mean the next daylight period after the Passover. Instead, the meaning is, they left Egypt on the next calendar day after the Passover, just as the Revised Standard Version says it,
* From the sequence of the time lay–out, it is evident that Israel did leave at sunset, or soon after. At least six English versions say that Israel left at sunset, though it is not certain that these translations are fully justified.
“ … at sunset, as the hour at which you came out of Egypt” (Deut 16:6 Jerusalem Bible).
Do it at sunset, the time of day when you left Egypt” (Deut. 16:6 GNB).
"They set out from Rameses in the first month, on the 15th day of the month, on the day after the Passover the people of Israel went out triumphantly in the sight of all the Egyptians, while the Egyptians were burying their first-born, ..." (Nu. 33:3, 4).
It is difficult for Americans to align our thinking with the Biblical Calendar in which the day begins at sunset (not midnight), rather than with the Roman Calendar which we are accustomed to using. We must guard against allowing the use of the Roman Calendar to disorient us in our Bible study.
That "the morrow" (me macharat) can, and sometimes does, refer to the next calendar day can be seen by noticing Lev. 7:16, 17 and Lev. 19:16.
"If the victim is offered as a votive or a voluntary sacrifice, it is to be eaten on the day it is offered and also on the following day; but on the third day whatever remains of the victim's flesh must be thrown on the fire (Lev. 7:16, 17 Jerusalem Bible). (KJV says, "on the morrow," instead of "on the following day").
" ... but what is left over may be eaten on the next day" (Lev. 7:16 NAB).
Here are three days spoken of: today, tomorrow and the third day. This effectively shows that "the morrow" is, on some occasions, correctly translated the next day, or the following day; meaning a different calendar day. Another Scripture in which "on the morrow" refers to the next calendar day is in Joshua 5:10, 11, which reads as follows:
"While the Israelites were encamped at Gilgal on the plains of Jericho, they celebrated the Passover on the evening* of the fourteenth of the month. On the day after the Passover they ate of the produce of the land ..." (Josh. 5:10, 11 NAB).
"The day after the Passover" does not refer to the next daylight, as some believe, but to the next calendar day, the 15th of Abib. The indication is, in that year the 14th of Abib (the Passover "celebration") began at sunset preceding the weekly Sabbath (Friday night), so that the sheaf was waved on "the morrow" after the Passover; that is, on the 15th of Abib, after sunset following the weekly Sabbath. Then, after waving the sheaf, Israel ate of the produce of the land on the 15th of Abib.
*The New King James Version reads “Twilight.”
Remember that we must not reckon the religious days by the Roman Calendar, but by the Bible Calendar.
In the foregoing discussion we have noticed that Israel came out of Egypt by night, and on the 15th day of the month (Duet. 16:1 & Nu. 33:3, 4). To my surprise, some say that night does not mean night, and others say that "To come out" or to "leave Egypt" does not mean "to come out" or to "leave Egypt." It is my understanding that we are not to "add to" or "take away from" the written message of the Bible (Deut. 4:2; 12:32; Rev. 22:18, 19).
The word layil (night) appears in the Hebrew Bible 227 times and is translated in the King James Version as night 222 times, and combined with other words, is translated mid-night 2 or 3 times, and as night-season 2 times. Think of that! Used 227 times, and every time is translated night, with no exceptions! With this score, it seems safe to vote that night really does mean night!
"Tell all the congregation of Israel that on the tenth day of this [first] month they shall take every man a lamb ... and you shall keep it until the fourteenth day of this month, when the whole assembly of the congregation of Israel shall kill their lambs in the evening. * ... They shall eat the flesh that night, roasted, with unleavened bread ..." (Ex. 12:3, 6, 8).
Please notice: The 10th day of the month is mentioned, and the 14th day of the month is mentioned, but the 15th day of the month is not mentioned in these verses, nor is there any allusion to the 15th. All Israel was to eat the Iambs in that night! To what night does this refer? Since only the 10th and the 14th are mentioned, it would seem that one of these two dates would, of necessity, be the only candidates. Do you not agree? Since the 10th was only a time for catching up the kid, and the 15th day of the month is not mentioned nor even alluded to, then "that night" can only refer to that night which follows the 13th day of the month; that is, the night of the 14th. Still referring to the 14th day of the first month, Yahweh instructs Moses:
* Many versions read “Twilight” or “dusk” instead of “evening.” This was in the early minutes of the 14th day; otherwise, it would not be the 14th at all, but the 15th. Write for the research paper on “Evening.”
"They shall eat the flesh that night, roasted; with unleavened bread and bitter herbs they shall eat it. ... It is Yahweh's Passover. For I will pass through the land of Egypt that night, and I will smite all the first-born of Egypt, both man and beast, ..." (Ex. 12:8, 11, 12).
Still no mention of the 15th day of the month! All of this – killing the Iambs, throwing the blood on the door posts, roasting and eating the Iambs was done on the night of the 14th. Why?
"Then they shall take some of the blood, and put it on the two door posts and the lintel of the houses in which they eat them. ... The blood shall be a sign for you, upon the houses where you are; and when I see the blood, I will PASS OVER you, and no plague shall fall upon you to destroy you, when I smite the land of Egypt" (Ex. 12:7, 13).
Still no mention of the 15th day of the month! Yahweh specified the night of the 14th day of the month as the time that he would pass through the land of Egypt to destroy. Any house on which he saw the blood, he would pass over that house that night so that every family of Israel would be saved alive, while the Egyptians, having no blood on the doors, died. What would have happened if one or two families had waited until the 15th to put the blood on the door posts? That date would have been too late! The first-born of Israel would have died on the night of the 14th just as the firstborn of Egypt died.
We must not content ourselves with following the traditions of the Jewish people, who may have, in later times, killed the Iambs at mid-afternoon on the 13th, or even mid-afternoon on the 14th. We must not confuse Jewish custom with the Law of Yahweh. The Mighty One of Israel laid down the law very clearly about when – what hour of the day – the Iambs were to be killed. Please turn to the book of Deuteronomy where Moses is reviewing the Law of Yahweh which he received on Mount Horeb.
"But at the place which Yahweh thy Elohim shall choose to place his name in, there thou shalt sacrifice the Passover at evening, at the going down of the sun, at the season that thou camest out of Egypt. And thou shalt roast and eat it in the place which Yahweh thy Mighty One shall choose: and thou shalt turn in the morning and go to thy tents" (Deut. 16:6, 7 KJV).
These Scriptures clearly show that the lambs were not killed in mid-afternoon one day, then eaten the next day. Instead, the lambs were sacrificed (killed) at sunset and eaten on the same day – in that night. As seen above, this was to be done on the night of the 14th.
The Iambs were to be slaughtered "in the evening, at the going down of the sun" (Deut. 16:6). Is there any doubt at all, about the meaning of "the going down of the sun?" None! The Hebrew words indicate that it means sunset, and this is the way many versions of the Bible say it. Here is listed some of those versions.
The Good News Bible
The Jerusalem Bible
The Moffatt Translation
The New English Version
The New International Version
New World Translation
New American Standard Bible
"At the sacred spot which the Eternal your Almighty chooses for his presence, there shall you offer the Passover–sacrifice in the evening at sunset, at the hour you left Egypt" (Deut. 16:6 Moffatt).
"Cook it and eat it at the place Yahweh your Mighty One chooses. In the morning you may go back to your tents" (Deut. 16:7 Beck).
These verses make clear that butchering the Iamb at sunset and roasting and eating it was a one night event, as they were to return to their tents the next morning.
Except for the one kept in Egypt, possibly the most outstanding Passover ever observed was during the days of Josiah, king of Judah. As might be expected from the many Scriptures which we have investigated, the people of Israel at that time kept the whole Passover service on the 14th day of the first month.
"In this way, the whole service of holding the Passover in honor of the Eternal and of sacrificing burnt–offerings on the altar of the Eternal was carried out that day, as king Josiah ordered. The Israelites present held their Passover and ALSO, for seven days, the feast of unleavened bread" (2 Chr. 35:16, 17 Moffatt Translation).
The whole service of the Passover was observed that day (in one day) just as Moses prescribed; that is, on the 14th (Verses 1, 6, 13). In addition to this, the people of Israel afterward observed seven days of unleavened bread. On this occasion not only was there 30,000 lambs to be offered in the Passover service, but, often overlooked, are the 3,800 bulls which were donated for burnt offerings. Burnt offerings could be done at any time of the year, and so, were not necessarily a part of the Passover service. These burnt offerings were to be kept burning all night upon the altar (Lev. 6:9). Almost certainly, the priests began offering the bulls as burnt offerings on the 13th of Abib, and, as we can easily imagine, "were busy until night" (2 Chr. 35:14). Also, the sons of Aaron (the priests) supervised the burning of the fat, as prescribed by Yahweh to Moses. For this reason, once the sun set following the 13th, the Levites slaughtered and cooked Iambs for (1) themselves (2) the priests, (3) the gate keepers, and (4) the singers who, with the gate keepers, were required to stay in their places. Everything was done "according to the ordinance" of Moses who received it from Almighty Yahweh (2 Chr. 35:1, 6, 12, 13).
Josiah the king, and the people of Judah and Israel kept the Passover on the 14th, as Moses prescribed, then they also kept the feast of unleavened bread for seven days (2 Chr. 35:1, 16, 17, 18), just as it is written in the law:
"In the first month, on the 14th day of the month, ... is Yahweh's Passover. And on the 15th day of this same month is the feast of unleavened bread to Yahweh; ..." (Lev. 23:5, 6).
It will be of interest to point out the custom of killing the Passover Iambs. The heads of houses were allowed to kill the lambs if they were ritually clean; if not, the Levites killed the lambs for the people. The people assembled at the gate of the temple, which was closed, and when the hour arrived, the first "wave" was allowed inside and the gate was again closed. The Levites killed the Iambs and/or caught the blood in bowls which they passed on to the priests who threw it at the base of the altar. The Iambs were then taken away where each family roasted them. Then the second wave, and later a third, was allowed to enter, so that all the Iambs were quickly slaughtered, skinned and made ready for roasting (from Encyc. Judaica, Article: "Passover").
We have stressed that the killing of the Iamb was at sunset or dusk. In the first Passover, there was great importance in the killing of the Iamb, because of the requirement for the blood to mark the houses so that all within would be safe. When it is understood that this was done at the beginning of the 14th, as the law says, then it follows that the lambs were immediately roasted that same night, that is, the 14th. We must not forget the importance of eating the Passover Supper, however. This Passover meal, made up principally of the Iamb, unleavened bread and bitter herbs, was Yahweh's Passover. While they cooked and ate the Passover meal, Yahweh passed over the houses of Israel so that all were saved alive. As seen above, all this happened on the night of the 14th of Abib. Today, eating the meal of the Passover, the memorial of Yahshua, is of greater importance than was that first Passover, since it commemorates the real Passover Lamb and his death. Therefore, the timing is of paramount importance also. If observed on the wrong night, it may be with us just as it would have been for Israel, if they had kept it on the wrong night – a fatal mistake!
Summary Thus Far
Passover In The New Scriptures
"Now the feast of Unleavened Bread drew near, which is called the Passover"
(Lk. 22:1).
In an exact sense, the Passover is separate from the feast of unleavened bread, as has been noted above. However, for convenience in speaking (and writing), the whole eight day event was, and is, sometimes referred to as "the Passover," just as we see here in Luke. Reference books often refer to it in this way also; for example, the Encyc. Judaica, Vol. 5, Page 47. Because of this convenience in speaking, the two festivals are sometimes spoken of as though they are one (Lk. 22:1). The dictionary gives this definition:
"Passover #1. A Jewish feast commemorating the night when God, smiting the first-born of the Egyptians, 'passed over' the houses of the children of Israel.
#2. The entire seven days following the paschal supper during which only unleavened bread is eaten" (Reader's Digest Great Eneye. Dic., 1977).
Those who rely on Jewish custom will no doubt appreciate the following quotation from Josephus, the Jewish historian.
" ... he commanded Moses to tell the people that they should have a sacrifice ready, and that they should prepare themselves on the tenth day of the month [Nisan] against the fourteenth, ... but when the fourteenth day was come, and all were ready to depart, they offered the sacrifice, ... Whence it is that we still offer this sacrifice in like manner to this day, and we call this festival 'Pascha,' which signifies the feast of Passover, because on that day God passed over us, and sent the plague upon the Egyptians; ... Whence ... we keep a feast for eight days, which is called the feast of unleavened bread" (Antq. of the Jews, Book 4, Chapter 14, Verse 6; and Chapter 15, Verse 1).
We see that, according to the custom of speaking and writing, "the feast of the Passover" and "the feast of unleavened bread" are interchangeable terms. Also, we see that eight days were observed. This is also what the Bible indicates. There was Yahweh's Passover on the 14th, then the Feast of Unleavened Bread was on the 15th and continued for seven days. From the 14th through the 21st inclusive, equals 8 days.
Even today, 1985, some of the Jewish people keep Passover as an 8 day festival. Irene Hertz, a citizen of Israel, wrote that this is true. Also, the General Israel Orphans' Home For Girls, Jerusalem, Israel, published a calendar for 1984–1985 showing that the feast of the Passover is an 8 day event. However, this calendar shows the feast to be from the 15th through the 22nd, rather than from the 14th through the 21st, as the Bible stipulates. This is not surprising, as the Messiah warned that we cannot fully rely on Jewish traditions (Mk. 7:8, 9, 13).
The following information will, no doubt, be of interest. It is taken from: The Pictorial Bible Dictionary, By Merrell C. Tenney, Zondervan Pub. House, 1982, Article: "Feasts," Page 280.
"2. The Passover, or the Feast of Unleavened Bread. It was celebrated on the 14th of Nisan (our April), and commemorated the deliverance of the Jews from Egypt ... The Feast of Unleavened Bread began on the day after the Passover and lasted seven days ..." and on page 281 of the same work;
"Nisan 14th– Passover.
Nisan 15th –Unleavened Bread.
Nisan 21st – Close of Passover."
This shows, just as the Bible does, that the terms Passover and Feast of Unleavened Bread are often used interchangeably, but that the Passover proper is on the 14th day of the month Nisan, and commemorates Yahweh's passing over the houses of Israel when he destroyed the Egyptians.
The 14th Is A Day of Unleavened Bread
"Then came the day of Unleavened Bread, on which the Passover lamb had to be sacrificed" (Lk. 22:7).
"And on the first day of Unleavened Bread, when they sacrificed the Passover lamb, his disciples said to him ..." (Mk. 14:12).
These Scriptures tell us that the day on which the Passover lamb was killed was also the first day of unleavened bread. All agree that the Lambs were killed on the 14th of Abib, or Nisan (Ex. 12:6, Nu. 9:2-5). Let us explain, however. The 14th was, and is, A day of unleavened bread. Beginning at sunset following the 14th (the 15th of Abib) is the Feast of Unleavened Bread for seven days (Lev. 23:5, 6). This agrees with the law as delivered to Moses by the Creator.
"In the first month, on the 14th day of the month at evening, you shall eat unleavened bread, and so until the 21st day of the month at evening" (Ex. 12:18).
So, just as we read in the Bible and in reference books, there are eight days of Passover and unleavened bread. Since unleavened bread is to be eaten on the fourteenth, the word evening (above), of necessity refers to the beginning of the 14th, otherwise we are not fulfilling the requirement of this law of Yahweh by eating unleavened bread on the 14th.
In recent years, some have accepted the view that the Passover lambs were to be killed, not at sunset which begins the 14th day, but in the afternoon of the 14th day, and were not eaten until later, on the 15th day of the first month. Furthermore, it is believed that there were only seven days of unleavened bread, so that the 14th day is excluded as a day of unleavened bread. Let us state this again, please. Some believe:
What do the Scriptures say? Scripture says that the Iambs were, indeed, killed on the 14th day (though at the beginning of the 14th). Scripture also says that the Passover lambs were killed on the FIRST DAY of unleavened bread! These Scriptures were quoted above, but let us review them, please.
"And on the FIRST DAY of unleavened bread, WHEN they sacrificed the Passover Iamb, his disciples said ..." (Mk. 14:12).
"And the FIRST DAY of unleavened bread, WHEN they KILLED the Passover Iamb, his disciples said unto him ..." (Mk. 14:12 KJV).
"Then came the day of unleavened bread, ON WHICH the Passover lamb had to be sacrificed" (Lk. 22:7 RSV; "Killed" KJV).
Are we prepared to accept Scripture? We have a choice:
These Scriptures make it abundantly clear that the first day of unleavened bread, and the day on which the Iambs were killed was one and the same day. Other Scriptures make clear that this day is the 14th of the month Abib (Lev. 23:5, Nu. 28:16, Ex. 12:6). So this brings us to the conclusion that we must accept all the Scriptures, and believe that the Iambs were killed and eaten in the early part of the 14th day, which was A day of unleavened bread. This was followed by the Feast of Unleavened Bread, which lasted seven days, beginning with the 15th (Lev. 23:5, 6; Nu. 28:17).
Yahshua Ate The Passover
That Yahshua and his disciples observed the Passover and at the correct time in the year that he died, is very evident from the historical account in the Scriptures.
"And on the first day of Unleavened Bread, when they sacrifice the Passover Iamb, his disciples said to him, 'Where will you have us 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 carrying a jar of water will meet you; follow him, and wherever he enters, say to the householder, "The teacher says, Where is my guest room, where I am to eat the Passover with my disciples?" And he will show you a large upper room furnished and ready; there prepare for us.' And his disciples set out and went to the city, and found it as he had told them; and they prepared the Passover. And when it was evening he came with the twelve. And as they were at table eating, Yahshua said, ..." (Mk. 14:12-18).
"Then came the day of Unleavened Bread on which the Passover Iamb had to be sacrificed. ... 'Go and prepare the Passover for us, that we may eat it.' ... and they prepared the Passover. And when the hour came, HE sat at 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 tell you I shall not eat it* until it is fulfilled in the kingdom of Yahweh' " (Lk. 22:7, 8, 13-16).
"Now on the first day of Unleavened Bread the disciples came to Yahshua saying, 'Where will you have us prepare to eat the Passover?' He said, 'Go into the city to a certain one, and say to him, My time is at hand; I WILL KEEP THE PASSOVER at your house with my disciples.' " ... and they prepared the Passover" (Mt. 26:17-19).
When it was evening, HE sat at table with the twelve disciples; and as they were eating, he [Yahshua] said, ..." (Mt. 26:20, 21).
Please notice the story flow. The disciples asked the Messiah where they should prepare the Passover. He told them exactly where to prepare it, and they did just that – prepared the Passover. When the hour came, Yahshua and his disciples sat at table, and were eating that which had been prepared (the Passover). Then he explained, "I have desired to EAT THIS Passover with you before I suffer." Please keep in mind that the first day of unleavened bread (the 14th of Abib) had already arrived. They had already prepared the Passover, and were now eating that which had been prepared.
* The King James and some other versions add “again”
There are no difficulties in this story. All is simple and easily understood. For us, it is only a matter of acceptance. Will we accept this, the testimony of three honorable men (one of which was an Apostle) or will we refuse to accept it? The story fits perfectly with the Scriptures which contain the law, and there is no indication that the scribes or the translators have twisted these reports given by Matthew, Mark and Luke.
It has been said that the Apostles only prepared themselves, not the Passover. The Apostles probably did prepare themselves, but the Scriptures just quoted certainly do not say that they prepared themselves. Instead, these Scriptures very clearly tell us that the Apostles prepared the Passover, then when the hour came, they sat at table and ate the Passover. We accept this as true history. How about you?
The Passover Today
For many years we did not realize why the Jewish people no longer sacrifice a Passover Iamb. The answer is very simple. The law of the Almighty says that only where his Name is placed can they offer the Passover sacrifice (Deut. 16:5). Most Jewish people are not privileged to observe the Passover in Jerusalem each year.
For those who are privileged to observe the Passover in Jerusalem, it is not considered proper to sacrifice the lamb since there are no priests to receive the blood, nor is there an altar upon which the blood can be poured. The Passover can and should be observed today, however.
"For even Messiah our Passover is sacrificed for us. Let us therefore keep the feast ..." (1 Cor. 5:7, 8 KJV). "Let us, therefore, celebrate the festival ..."(RSV).
The indication is, we are to observe both the Passover and the Feast of Unleavened Bread, as the Messiah did not come to abolish any of the laws of Yahweh, but to fulfill them (Mt. 5:17-19). We too, are to fulfill these laws of Yahweh (Rom. 8:4). The Passover ordinance was given as an everlasting law, for as long as Israel has generations (Ex. 12: 17, 24). Yahshua has been sacrificed as the true Passover for the sins of mankind. The deeds of the Apostles indicate that they, with the other Saints, observed the days of unleavened bread many years after the death of the Messiah (Acts 20:6), as they did the other festivals of Yahweh (Acts 20:16, 1 Cor. 16:7). These festivals are to be observed even after the Messiah returns (Ezek. 45:21, Zech. 14:16).
The Messiah himself taught the Apostles, and us today, the proper way to observe the Passover, sometimes called the Communion, or Memorial Service. During the last supper, while they were eating the Passover meal, Yahshua took bread and blessed it, broke off a piece of it for himself, and gave it to the disciples and said, "Take, eat; this is my body" (Mt. 26:26 KJV). Then he took the cup, *gave thanks, and gave it to them saying,
"Drink ye all of it; For this is my blood of the new testament, which is shed for many for the remission of sins. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom" (Mt. 26:27-29).
"And as they were eating, Yahshua took bread and blessed, and brake it, and gave to them, and said, Take, eat; this is my body. And he took the cup, and when he had given thanks, he gave it to them and they all drank of it. And he said to them, This is my blood of the new testament, which is shed for many. Verily I say unto you, I will drink no more of the fruit of the vine, until that day when I drink it new in the kingdom of Yahweh" (Mk.14:22-25).
Here are several things we should notice:
*It is believed that this cup was that which had been poured for the Prophet Elijah, who was expected come.
The Apostle Paul saw the importance of the ordinance of Passover when he wrote to the Corinthian brethren. He stressed the very things which have been mentioned above.
"The cup of blessing which we bless, is it not the communion of the blood of Messiah? The bread which we break, is it not the communion of the body of Messiah? For we being many are one bread, and one body: for we are all partakers of that one bread" (1Cor. 10:16, 17 KJV).
"For I have received of Yahshua that which I also delivered unto you, that the Master Yahshua the same night in which he was betrayed took bread: and when he had given thanks, he brake it, and said take, eat: this is my body which is broken for you: This do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread and drink this cup, ye do show Yahshua's death until he come" (1 Cor. 11:23-27).
* Unfermented grape juice in the Passover cup may be acceptable, though this is not what the Master used. Despite statements to the contrary, the ancients had no way of preserving the fresh juice. They could boil it down into a thick syrup, or allow nature to take its course, which means that the juice (if sweet) made fermented wine (by natural processes) or, if the juice was sour, it made vinegar (by natural processes). This happens without any additives. Air contains fermenting spores, so as soon as the juice touches the air, fermentation begins. Just as sweet milk turns to sour milk (clabber) when exposed to air, so grape juice turns to wine or vinegar. It was only in 1809 that the Frenchman, Francios Appert, first invented the process of canning foods.
Paul, in these several Scriptures, stresses the one bread and the one cup by using the numeral, one, and also by using the singular term, cup, not cups. He says this cup, not these cups. Eleven times these Scriptures refer to "the cup" (singular), not "cups" (plural). Four times "the cup" is called "it" not "them" or "those."** He says that we are partakers of that one bread and one cup, which represents the one body and blood of Yahshua the Savior.
This Passover service is to be done in (1) remembrance of Yahshua and (2) in remembrance of his death. This is to be done by his disciples until Yahshua returns to redeem us and to establish his kingdom (Lk. 22:18, 19; 1 Cor. 11:24, 26). We show his death until he comes again, therefore this Passover service should be observed (1) on the day that he observed it, and (2) on the day that he died, both of which fell on the 14th of Abib.
The question has been asked, "How can a congregation of a few thousand, or even a few hundred, drink from one cup?" This is a good question, so it deserves an answer. As long as a congregation is small so that one cup is adequate, there should be only one cup. This is the example which the Messiah gave us. When the congregation grows too large for a one cup service, the congregation should separate into two, a dozen, or even a hundred small groups when observing the Passover Supper. This is the Bible pattern. There was to be one lamb for each family. If the family was too small to eat a Iamb, then two, three or four families were to join together, holding their service separately, apart from the others who were to Jerusalem for the Passover. What happened when a family was too large for only one Iamb? They were to "make their count for the Iamb," so reason tells us that a portion of the family was to form a separate group and provide its own lamb. We should be willing to go to a bit of extra trouble once yearly in order to conduct the Passover service after the example set by the Messiah. One cup is sufficient for as many as 50 people.
** These references are: Mt. 26:27; Mk. 14:23; Lk. 22:17, 20; 1 Cor. 10:16, 21; 11:25 – 28:
One (only one) New Testament writer tells of the feet washing in connection with the Passover Service, and people say that feet washing is very important. Four (four) New Testament writers tell us that there is to be one cup in the Passover Memorial Service, yet people say that this is unimportant. There seems to be an inconsistency here.
Solve Problems By Accepting Scriptures!
It has been said that the Messiah, as the Passover Iamb, died at the very hour in which the Passover Iambs were sacrificed. This analogy would seem to be very fitting. If Scripture says this, well and good. We would be obligated to accept it. Scripture does not teach this, however. On the contrary, Scriptures (which have been considered above) show conclusively that the Iambs were to be killed at sunset, whereas Yahshua died later, at the ninth hour–about mid–afternoon (Deut. 16:6, Ex. 12:6; Mt. 27:46, Mk. 15:34).
It is even said, and sincerely, that if Yahshua did not die at the same hour in which the Iambs were killed, then he is not the Messiah. To mention that there is no Scripture which says this, should cause serious thought. Since Scripture tells us that the lambs died at sunset and Yahshua died about 20 hours later at 3:00 P.M., then we should accept this. It is enough that he died on Passover day. No doubt this was Yahweh's plan. The following Scriptures tell it the way it happened:
"And on the first day of unleavened bread, when they sacrifice the Passover Iamb ..." (Mk. 14:12. See also Matthew & Luke).
After this, Yahshua and the Apostles ate the Passover, then he went through approximately 20 hours of humiliation before his death.
"And at the ninth hour Yahshua ... uttered a loud cry, and breathed his last" (Mk. 15:34, 37. See also Matthew & Luke).
It is certain. Yahshua died on the first day of unleavened bread, approximately 20 hours after the Passover Iambs were killed.
If the analogy must be so exact, as some indicate, then perhaps we could say that Yahshua, in order to be the true Messiah, had to be caught up and imprisoned on the 10th day of the month, just as was done to the Passover Iamb (Ex. 12:3). If Scripture says this, well and good. Since it does not, we must be content to accept the historical account which Scripture does provide.
There is no problem. This was in the early hours of the 14th, as Scripture required, so this left 18 or 20 hours in which supplies could have been purchased, before the arrival of the Feast of Unleavened Bread on the 15th of Abib.
After the Passover, in that same night, Yahshua was tried in the court of the Sanhedrin. "Then they led Yahshua from the house of Caiaphas to the Praetorium. It was early. They themselves did not enter the Praetorium, so that they might not be defiled, but might eat the Passover" (John 18:28). Later on the same day we have this report:
Pilate found no fault in Yahshua, so he said, "But you have a custom that I should release one man for you at the Passover" (John 18:39).
Still later the same day:
"Now it was the day of Preparation of the Passover, and it was about the sixth hour" (John 19:14).
Since the Passover had already been observed the evening before, why do these three Scriptures speak of it, seemingly, as still to be observed in the future? As has been shown above from the Bible and from reference books, the term "Passover" was at that time, and is today, often used to denote the entire eight days of Passover and unleavened bread. Please notice this in the following Bible quotations:
"Now the feast of Unleavened Bread drew near, which is called the Passover" (Lk. 22:1).
"Now his parents went to Jerusalem every year at the feast of the Passover. ... And when they had fulfilled the days [of Passover], as they returned, the child Yahshua tarried behind in Jerusalem ..." (Lk. 2:41, 43 KJV).
"Now when he was in Jerusalem at the Passover, in the feast day, many believed in his name, ... (Jn. 2:23).
"He killed James the brother of John with the sword; and when he saw that it pleased the Jews, he proceeded to arrest Peter also. This was during the days of unleavened bread. And when he had seized him, he put him in prison, intending after the Passover to bring him out to the people" (Acts 12:2-4).
Please consider these quotations from the following reference books:
"Passover is celebrated for eight days, beginning at sundown on the 14th day of the Jewish month Nisan" (Young Students Encyc., By Funk & Wagnalls Inc., N.Y.; Vol. 15, Page 2203).
"The celebration of the [passover] holiday begins after sundown on the 14th day of Nisan and continues for the succeeding eight days" (Universal Standard Encyc., Standard Ref. Works Pub. Co., N.Y.; Vol. 18,Page 6480).
"It was called both the Feast of Passover and the Feast of Unleavened Bread. The 14th, Passover. The 15th Unleavened Bread. The 21st, cIose of Passover" (Pictorial Bible Dictionary, Zondervan Pub. Co., Grand Rapids, Mi.; Pages 280, 281).
"And this happened" at the time when the feast of unleavened bread was celebrated, which we call the Passover, ..." (Antq. of the Jews, By Josephus, Book 14, Chapter 2, Verse I).
"Now upon the approach of the feast of un. leavened bread ... which is caBed the passover, ..." (Antq. of the Jews, By Josephus, Book 17, Chapter 9, Verse 3).
"And indeed, at the feast of unleavened bread, which was now at hand, and is by the Jews called Passover, ..." (Wars of the Jews, By Josephus, Book 2, Chapter 1, Verse 3).
"... and on the feast of unleavened bread, which was now come, being the 14th day of the month Xanthicus, [Nisan] (sic) ..." (Wars of the Jews, By Josephus, Book 5, Chapter 3, Verse 1).
"Passover. This defilement [John 18:28], produced by contact with a gentile, they considered as equivalent to that of the contact of a dead body, ... and as disqualifying them to partake of the Passover in a proper manner. The word translated Passover means, properly, the paschal Iamb which was slain and eaten on the observance of this feast. This rite Jesus had observed with his disciples the day before this. It has been supposed by many that he "anticipated" the usual time of observing it [by] one day, and was crucified on the day on which the Jews observed it. But this opinion is improbable. The very day of keeping the ordinance was specified in the law of Moses. ... It probably refers to the feast which followed the sacrifice of the Iamb, and which continued some days. The whole feast was called Passover, and they were unwilling to defile themselves, even though the paschal Iamb had been killed, because it would disqualify them for participation in the remainder of the ceremonies" (Barnes Notes on the N. T., John 18:28).
It has been very logically pointed out that if this was two days before both events, the Passover and the Feast of Unleavened Bread, then these two feasts were on the same day of the month.
First, we must remember that it is written in the law that Yahweh's Passover is on the 14th, and the 15th is the Feast of Unleavened Bread (Lev. 23:5, 6; Nu. 28:16, 17). Second, the King's translators added some words in the verse which we are considering. Please note the words written in italic letters. When the added words are left out, this does not say "two days before both festivals. Instead it says,
"After two days was the Passover, and of unleavened bread."
Since the 14th is a day of unleavened bread, this statement is very correct. Mark made this clear when he wrote, "And the first day of unleavened bread, when they killed the Passover, his disciples said unto him, ..." (Mk. 14:12). There are no added words in this last verse.
The Savior "took bread" and broke it and gave to the disciples and they all ate of it. The word bread is from the Greek word artos. Azumos means unleavened, and is usually translated "unleavened bread." Because artos is used in these verses, instead of azumos, it is thought that leavened bread was eaten at the Memorial Supper. Not so. The proof is in the Scriptures themselves.
"Now ON the first day of Unleavened [azumos] bread, the disciples came to Yahshua saying, 'Where will you have us prepare for you to eat the Passover?'" (Mt. 26:17). Mark and Luke are just as emphatic.
"Then came the day of Unleavened [azumos] bread, on which the Passover lamb had to be sacrificed" (Lk. 22:7).
"And on the first day of Unleavened [azumos] bread, when they sacrifice the Passover lamb, ...'" (Mk.14:12).
Are we prepared to accept Scripture? If so, there is no problem! This was the first day of unleavened bread that the Apostles prepared the Passover, and Yahshua with the twelve ate it (Mt. 26:17-29). It was the Passover, and Yahshua ate it. He said, "I will keep the Passover at your house with my disciples" (Mt. 26:18). This was on the first day of unleavened bread. Is there really any question at all about the bread which Yahshua and the disciples ate in the Memorial Supper? If we believe the Scriptures, there is no question at all! The bread of verse 26 was unleavened bread because this happened on the first day of unleavened [azumos] bread. Artos referred to bread of any kind, both leavened and unleavened. Thayer's definition of artos is:
"Food composed of flour mixed with water and baked."
To say that the Messiah and the Apostles ate leavened bread at this service is, in effect, accusing the Messiah of sin! This was, remember, the first day of unleavened bread when, according to the law, no leavening was to be eaten. In the 8 days of Passover and the Feast, there are 24 meals. How often in these meals do you ask, specifically, for "unleavened bread, please?" Very few times during the eight days. Mostly, we do as the Apostle Matthew did, and call it simply “bread."
One thing which causes sincere folk to accept the above mentioned, but incorrect view is the statement in John 13:1. Some believe that the events described in John chapter 13 took place before the Passover and the days of unleavened bread. This is not the case. The message does not say that this happened before the Passover. On the contrary, it says that Yahshua knew before the Passover that he must die. The King James Version is not all that clear, so please consult the following versions: Bible In Basic English, Barclay, Knox, Twentieth Century N.T., Phillips, Amplified, Moffatt, Wymouth, Beck, New American Bible, Berkley, NWT, TLB, and the Diaglott.
"Now before the Passover, Yahshua knew the hour had come to depart from this world to the Father. He loved his own who were in the world, and he loved them to the end" (Lamsa).
Another thing! Yahshua instituted the Memorial Service while they were eating the Passover Supper (Mt. 26:26, Mk. 14:17, Lk. 22:20). If it is insisted, contrary to Scripture, that John13 was before the Passover, then there is no authority for washing feet at Yahshua's Passover Memorial Supper!
Generally, evening refers to that time of day which we know as sunset, or dusk, though this is not always the case. Please ask for the research paper, "Evening." The Bible day begins at sunset, as the following Scriptures indicate.
" ... the person who touches any such shall be unclean until evening and shall not eat of the holy things unless he has bathed his body in water. When the sun is down he shall be clean: ..." (Lev. 22:6, 7).
. "And he hanged the king of Ai on a tree until evening; and at the going down of the sun Joshua commanded, and they took his body down from the tree, ...”(Josh. 8:29).
"And they hung upon the trees until evening: but at the time of the going down of the sun, ... they took them down ..." (Josh. 10:26, 27).
"... and the king of Israel propped himself up in his chariot facing the Syrians until evening: then at sunset he died" (2 Chr. 18:34).
"And the evening and the morning were the fifth day" (Gen. 1:23 KJV).
"And the evening and the morning were the sixth day" (Gen. 1:31 KJV).
It is significant that a number of versions often use the word dusk or twilight where the King James Version uses the word evening.
Because of the way in which this mentions the word evening, some sincerely believe this indicates the Passover lambs could not have been killed at sunset or at dusk on the 14th and eaten on the same day, as Scriptures require, but were killed in the afternoon of the 14th and eaten on the 15th of Abib. Please allow me to call attention to several things which should not be overlooked.
(1) These verses (Lev. 23:26-32) do not discuss the Passover, nor the days of unleavened bread. The Law concerning the Passover is given in Lev. 23:5-8, Ex. 12th chapter, and elsewhere.
(2) These verses state exactly what month and on what day of the month is the day of Atonement – the 10th day of the seventh month (Verse 27). There is no doubt about this.
(3) Lev. 23:32 does not speak of the Passover, but of the day of Atonement. Nevertheless, this one Scripture (which does not mention the Passover) is used to counter a number of other Scriptures which tell us plainly when the Passover is to be killed and eaten. Is this logical? Is this "rightly dividing" the Word of Truth? To learn when the Passover Iambs were to be killed and eaten, why not go to the several Scriptures (to the law) which deal with the Passover?
(4) It is shown in #6 above that evening generally refers to sunset. Therefore, the essence of the message in Lev. 23:32 is: The day of Atonement begins at sunset following the 9th day of the month and continues 24 hours until sunset following the 10th day of the month. This agrees with verse 27: "On the tenth day of this seventh month is the day of Atonement."
The 14'ers
We have considered Scriptures which deal with the Passover and the Feast of Unleavened Bread. Let us now briefly review the historical accounts of the believers who, in the first centuries, kept the Passover in the night of the 14th of Abib.
These were called "Quartodecimans," which means 14'ers. As early as the second century of the Common Era, most Christians had already departed from the law, and so were not observing the Passover on the 14th, as Scripture requires, but were following the lead of the Bishop at Rome, who by then always observed it on a Sunday. Which Sunday was chosen?
The Christian Church followed the Solar–lunar calendar for determining the time of Passover (called Easter by the Teutonic peoples). At this time, the Jews celebrated the Passover on the 14th day of the first month. Later, in C.E. 325, the Council of Nice ordained that the celebration of the Christian Passover (Easter) should always be observed on the Sunday which immediately follows the full moon that happens on, or next after, the spring equinox. If the 14th day of the first lunar month chances to fall on Sunday, the celebration is to be delayed until the following Sunday, so that the Christian observance will not be on the same day which the Jews and the Quartodecimans observe (Encyc. Brit., 9th Edition, Vol. 4; Article: "Calendar," Page 593).
Polycarp, bishop of Smyrna, was in early life appointed to that office by John, the Apostle of Yahshua the Messiah, and continued in that office until about the year of 155 C.E. As a Quartodeciman, he observed the Passover on the 14th of Abib, just as the Apostles did. But do these historical facts lend support to the view that the Passover is to be observed on the night of the 14th of Abib? Yes, indeed! This same Apostle John who appointed Polycarp as Bishop of Smyrna also wrote to the seven assemblies in Asia. He found fault with most of the seven, but not with the assembly at Smyrna. He wrote:
"I know your tribulation and your poverty (but yon are rich) and the slander of those who say they are Jews and are not, but are a synagogue of Satan. Do not fear what you are about to suffer. Behold, the Devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation. Be faithful unto death, and I will give you the crown of life" (Rev. 2:9, 10).
This was written about the year of C.E. 96, at the time when Polycarp was Bishop of the assembly at Smyrna, and so, the Apostle John approved of Polycarp and the assembly. According to the historical account, this aged Saint was faithful until death. At the festive games of the heathen, he was to be burned at the stake because he refused to denounce Yahshua the Messiah; but when his side was pierced with a sword, blood gushed out and put out the fire.
It should be noted that the area of the seven assemblies in Turkey was where the Apostles Paul, Barnabas and John did most of their preaching. It was in this very area that the 14'ers were most prolific, and it was here that they held out longest against all opposition.
It has been suggested that the 14'ers really observed Passover on the 15th, not the 14th of Abib. This is based on the premise that the biblical day may have been confused with the Roman day – that the "ordinary Roman citizen" would not distinguish between the sunset–to–sunset biblical day and the midnight–to–midnight Roman day. After all, it is said, it was their enemies who nick–named them "14'ers." Please consider the following discussion.
First, the people who wrote about the 14'ers were not "ordinary" Roman citizens. For example, Irenaeus, the highly educated bishop, writer and apologist, received his schooling at the feet of Polycarp, who was himself a 14'er, and the bishop of Smyrna. Even today, we have some of the learned writings of Irenaeus. Having been taught by Polycarp, a 14'er, does it seem likely that he could not distinguish between the biblical day and the Roman day? In C.E. 197, Irenaeus remonstrated with Victor, Bishop of Rome, because that prelate had excommunicated the assemblies of Turkey because they kept the Passover on the 14th. This was a big issue, and was hotly debated, so this indicates that the bishops, writers, and the historians, whether for or against, would acquaint themselves with the details of the issue. Because of Irenaeus' intervention, Victor eventually relented and allowed the 14'ers to continue the observance on the 14th of the month Abib.
Second, what about Polycarp, the disciple of John and the other Apostles of Yahshua the Messiah? Was he confused about the biblical day? Shortly before his death, when he was more than 90 years of age, he went to Rome for the express purpose of converting Anicetus, Bishop of Rome, to the observance of Passover on the 14th of the month, instead of on Sunday.
Third, why were the 14'ers called 14'ers, if they observed Passover on the 15th? No doubt, they were called the 14'ers because they preached long and loudly that the Passover is to be kept (observed) on the 14th. If they had preached that it was to be kept on the 15th, as is sometimes done today, is it reasonable to suppose that the "ordinary Roman citizens" would have stigmatized them by calling them 14'ers? Certainly, no! The evidence indicates that we must accept the fact that the Saints of the first centuries continued to observe the Passover on the 14th of Abib. Indeed, history tells us that as late as the 8th century this observance had not yet been completely stamped out in Turkey – the place where Paul, Barnabas and John did most of their preaching (Encyc. Brit., 9th Edition, Vol. 7; Article: "Easter," Page 531, 532).
Summary
The evidence seems conclusive. The Biblical Passover is on the 14th of the first month.
"Now to him who is able to keep you from falling and to present you faultless before the presence of his glory with exceeding joy, to the only Elohim our Savior, through Yahshua our Master, be glory and majesty, dominion and power, both now and forever” (Jude 24, 25, Lamsa Version).