Changes

:The phrase here in John "''The Passover of the Jews''" has been amplified as being "''the days of Unleavened Bread''" in consistent harmony with the text of the Bible itself. <br>Compare [http://biblehub.com/matthew/26-17.htm Matthew 26:17]; [http://biblehub.com/mark/14-12.htm Mark 14:12]; [http://biblehub.com/luke/22-1.htm Luke 22:1], [http://biblehub.com/luke/22-7.htm 22:7]; [http://biblehub.com/john/18-28.htm John 18:28].See Luke 2:41-43 KJV "''Now his parents went to Jerusalem every year at the feast of the passover...And when they had fulfilled the days...''" (note the plural '''!''' )

:Because Moses set forth Several biblical interpretations regarding the Feast problem of Passover as immediately preceding reconciling the Feast of Unleavened Bread (Exodus 12), many students of the Bible time and various commentators have mistakenly interpreted the first century New Testament mention date of Passover as being strictly limited to one day only, an [[Eisegesis|eisegetical]] assumption which does not take account of with the context of the whole of the Bible ([https://www.biblegateway.com/passage/?search=Deuteronomy+16%3A1-8&version=KJV '''Deuteronomy 16:1-8'''] ''note the plural '''!''' '') time and betrays an ignorance date of first century Jewish culture which called the feast of Unleavened Bread Passover and Passover Unleavened Bread. Their erroneous misperception of the meaning of the "''days of Passover''" in the first century as being "one day only", and the sunset twilight beginning of the Jewish day as being at the ''end of the same day'' instead, as if this is the true ''literal sense of scripture'' (it isn't), has falsely presented them with apparently insoluble (and unnecessary) [[Historical-critical method (Higher criticism)Eucharist|textual critical problemsLast Supper]] of the particular dating of the Lord's Supper on the night of His betrayal and arrest before the morning of His being brought to the praetorium to stand before Pilate—"''passion, death and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover.''" John 18:28b (KJV). They assume that John is testifying that the Jews had not yet eaten the Passover lamb (Exodus 12:5-10), that he claims the day resurrection of Passover had not yet arrived, but is indicating that it would take place later that evening after sunset, after the crucifixion, at the end of the day that Jesus was executedChrist, after He was laid in the tomb, the Passover being celebrated at the beginning of the next day according to the Jewish reckoning of the beginning of a day at sundown, followed by the night and then the morning of Passover. Liberal critics of the Bible readily point to this superficially apparent discrepancy are carefully examined here as "proof" that the Bible taken together in all of its parts briefly as a whole is inconsistent and contradicts itself, and that John cannot be reconciled with Matthew, Mark and Lukepossible.

:Some apologists attempt to present Because Moses set forth the "Feast of Passover of Jesus" as not being the official night of day immediately preceding the observance days of the Passover among the Jews, but that instead, because Feast of His foreknowledge that he would be crucifiedUnleavened Bread (Exodus 12), he observed "by way many students of accommodation" the ritual form of Bible and various commentators have mistakenly interpreted the first century New Testament mention of Passover ''seder'' as being strictly limited to one day only, an "anticipation" [[Eisegesis|eisegetical]] assumption which does not take account of the feast, "because he would not be able to observe it the next evening after sunset, when he was in the tomb." They reason that if He is Lord context of the sabbath, He is Lord whole of the Passover Bible (Matthew 12[https://www.biblegateway.com/passage/?search=Deuteronomy+16%3A1-8; Mark 2&version=KJV '''Deuteronomy 16:281-8''']; Luke 6:5; John 5:16, 18). The Bible says it was the Passover when Jesus "sat down with the twelve" and "desired with desire to eat this passover with you". But these apologists in their commentaries say that if John is correct it could not have been the actual evening of the Passover—the Bible says it was, they say it was not. They point to John 18:28 where (according to their interpretive reading) they claim he declares "the Jews had not yet eaten the Passover". (See [httphttps://biblehubwww.biblegateway.com/commentaries/johnpassage/?search=Exodus+12%3A18-20 '''Exodus 12:18-28.htm commentaries on John 18:2820'''].''note the plural '''!''' '') But no text of the Bible says, "not yet eaten". Their and betrays an [[Hermeneutics|hermeneuticalignorance]] position is a contradiction of scripture as a whole and of the whole of consistent Christian tradition traceable back to the first century and Jewish culture which called the Church Fathers feast of the second through the fourth centuries. Moreover, they read a conflicting essential contradiction between John Unleavened Bread Passover and the [[Synoptic gospels|Synoptics]], and in doing so present a Bible that is not the infallibly inerrant word of God, but a collection of the conflicting and unreliable opinions of men who invented their narratives in their struggle with unreliable fading memories of those times to explain their faith in Jesus long after the events had occurredPassover Unleavened Bread.

:But God as Their erroneous misperception of the overriding infallible Author Who inspired meaning of the Four Gospels—the God "that cannot lie''days of Passover of Unleavened Bread''" ([http://biblehub.com/titus/1-2.htm Titus 1:2])—in the first century as being "cannot contradict himselfone day only" ([http://biblehub.com/2_timothy/2-13.htm 2 Timothy 2:13]). It , and the sunset twilight beginning of the Jewish day as being at the ''end of the same day'' instead—as if this is God the Holy Spirit Himself Who actually did "bring all things to your remembrance, whatsoever I have said unto you" true ''literal sense of scripture'' ([http://biblehub.com/john/14-26.htm John 14:26]it isn't). There is in fact no real contradiction between John, —has falsely presented them with apparently insoluble (and Matthew, Mark and Luke. Every [[exegesis]] of unnecessary) [[Historical-critical method (Higher criticism)#The literal sense of scripture|''the literal sense of scripture''textual critical problems]] must, of necessity, to be valid, carefully take account of the whole particular dating of the historical context, the cultural context, the normal mode of expression of Lord's Supper on the time night of writing His betrayal and arrest before the ''intent morning of His being brought to the authorpraetorium to stand before Pilate—"'' within the context of the whole of the Bible, and just as importantly, take they themselves went not into account what the text does '''not''' say. When this is not donejudgment hall, erroneous conclusions and misleading inferences can lest they should be drawn, inadvertently introducing superficially apparent, difficult problems of interpretation, where none actually exist, difficulties which could have been avoided with reasonable care and a decent respect for defiled; but that they might eat the materialpassover.''" John 18:28b (KJV).

:Especially perplexing to students of scripture They assume that John is testifying that the false misrepresentation in Jews had not yet eaten the Passover lamb (Exodus 12:6 of the "two twilights"<br>—or more accurately5-10), that he claims the "two evenings" (&nbsp;'''<big>בֵּין&nbsp;הָעַרְבַּיִם</big>''' ''ben haarbayim'' "between the two evenings", dual in phrase)—<br>of the fourteenth day of the month "in the Passover had not yet arrived, indicating that it would take place later that evening" as being two distinctly different evenings separated by a period of about 24 hoursafter sunset, after the crucifixion, as at the beginning and the ending end of the daythat Jesus was executed, after He was laid in the tomb, and, consequently, the time of the sacrifice of that the Passover lamb "between the two would be celebrated that evening twilights" is misrepresented as midday at noon of the fourteenth day of the month, instead of actually being the first and second "twilights", "the two evenings" in reference to sunset at the end of the thirteenth day of the month as marking the ''beginning'' of the fourteenth next day of the month "in the evening", according to the ancient traditional Jewish reckoning of the beginning of the a dayafter sundown, :*first, followed by the early evening of night and then the approaching sunset in late afternoon as the first evening or "twilight" morning of the beginning of the fourteenth day, when they sacrificed the Passover lamb, and :*second, the later evening twilight . Liberal critics of the same day, at the moment the last light of the sun disappears, Bible readily point to this superficially apparent discrepancy as the second evening or "twilight duskproof", signifying that the beginning Bible taken together in all of the fourteenth day its parts as a whole is inconsistent and the commencement of the Passover ''seder''contradicts itself,:and the additional misrepresentation of the "twilight dusk" of the fourteenth day of the month of Abib/Nisan "in the evening" as at the ''end'' of the fourteenth day of Abib/Nisan beginning the fifteenth day, instead of the twilight "''between the two evenings''" as at the end of the thirteenth day of Abib/Nisan in the evening, as the actual "two evenings or twilights" at the beginning of the fourteenth day of Nisan when the Passover lamb was to that John cannot be sacrificed and roasted and eaten reconciled with unleavened bread and bitter herbs. This misrepresentation of the late afternoon/evening of the fourteenth of Nisan at twilight as at the end of the fourteenth day and the beginning of the fifteenth day is an [[error]]. The Jewish day '''begins''' "at evening"Matthew, ''it does not end'' "at evening"—the [[Old Testament]] day '''<big>''never''</big> ends "''at evening''" !''' —it begins "at evening" Mark and continues on into the morningLuke.

:According Some apologists attempt to '''[http://biblehub.com/multi/exodus/12-6.htm Exodus 12:6]''', present the lamb was to be taken and set apart and kept alive four days, from the beginning "Passover of Jesus" as not being the tenth day at evening (at the end official night of the ninth day observance of the month in Passover among the late afternoon/evening at sunset before nightfall) '''''up to''''' the beginning Jews, but that instead, because of the fourteenth His foreknowledge that he would be crucified, he observed "by way of Abib/Nisan at evening (at accommodation" the end ritual form of the thirteenth day of the month in the late afternoon/evening just before sunset) and killed in the evening, "Passover ''between the two eveningsseder''as an "anticipation", at the beginning of the fourteenth dayfeast, during "because he would not be able to observe it the late afternoon/next evening that begins the fourteenth day of Abib/Nisan (at the end of the thirteenth day of the month after sunset, when he was in the late afternoon/evening just before sunset), and then tomb."''They shall eat reason that if He is Lord of the flesh that nightsabbath, roasted; with unleavened bread and bitter herbs they shall eat it.''" Exodus 12:8. (And all leaven was to be removed from the houses and tents and buildings He is Lord of the Israelites [http://biblehub.com/exodus/12-18.htm Exodus Passover (Matthew 12:18]).<br>See [https8; Mark 2://www.yeshiva.co/ask/?id=7469 '''When Does the Jewish Day Begin?''' Rabbi David Sperling (yeshiva.co)] ("''at sunset or at nightfall''"?). See [http28; Luke 6://biblehub.com/genesis/1-5.htm Genesis 1:; John 5] and [http://biblehub.com/interlinear/genesis/1-5.htm interlinear text of Genesis 1:5]16, 18), and [http://biblehub.com/exodus/12-6.htm Exodus 12:6] and [http://biblehub.com/interlinear/exodus/12-6.htm interlinear text therefore that He had divine authority apart from the Law of Exodus 12:6]. ''Read from right Moses to leftcelebrate, with his own disciples, an '' <big><big>←</big></big> extraordinary form''of the memorial of the true Passover '.'seder''on a different day, apart from the official day of the annual Passover of the Jews, in "violation" of the Law of Moses.

:Later, to accommodate The Bible plainly says it was the enormous number of lambs Passover when Jesus "sat down with the twelve" and "desired with desire to be sacrificed for the people at the temple eat this passover with you". But these apologists in Jerusalem, about 3 million persons who were ritually clean, their commentaries say that if John is correct it could not including a multitude have been the actual evening of others in the cityannual Jewish Passover—the Bible says it was, they say it was not. They point to John 18:28 where (according to [[Josephus]], their interpretive reading) they claim he declares "the Jewish historian of Jews had not yet eaten the first century, ''Wars'' 2Passover".14(See [http://biblehub.3, of necessity the Passover began to be sacrificed at noon of the thirteenth day of the month (as the virtual arrival of the festival com/commentaries/john/18-28.htm commentaries on "the eve" of the fourteenth dayJohn 18:28].), and the sacrifices continued in the temple one after another in the millions without pause over a period But no text of hours through the entire afternoon up to an hour before sunsetBible says, instead of waiting for later, during the interval "between the two eveningsnot yet eaten", the interval when they afterward went and made preparation for the eating . Their [[Hermeneutics|hermeneutical]] position is a contradiction of Passover; scripture as a whole and this period of attending all afternoon to the business whole of getting all things ready on consistent Christian tradition traceable back to the afternoon of first century and the thirteenth Church Fathers of Nisan on the eve of second through the fourteenthfourth centuries. Moreover, they read a conflicting essential contradiction between John and the time required for sacrificing millions of lambs for the Passover seder[[Synoptic gospels|Synoptics]], and in doing so present a Bible that is not the anticipatory removal infallibly inerrant word of all leaven from their houses beforehand (lest any particle of leavened food be overlooked)God, this time when the day for sacrificing the Passover lamb was at hand, was regarded by the Jews by way but a collection of anticipation as the virtual arrival conflicting and unreliable opinions of "''the day men who invented their narratives in their struggle with unreliable fading memories of Unleavened Bread, on which those times to explain their faith in Jesus long after the passover lamb events had to be sacrificed''" Luke 22:7occurred. "''And on the first day of Unleavened Bread, when they sacrificed the passover lamb, his disciples said [[Cafeteria Christianity#Proof texts|Proof texts]] are used to him, 'Where will you have us go and prepare for you to eat disprove the Passover?' ''" Mark 14:12Bible. "''Now on the first day of Unleavened Bread the disciples came to Jesus, saying, 'Where will you have us prepare for you to eat the passover?' ''" Matthew 26:17. (RSVCE)

:(Similarly, in activities of anticipatory preparations of decorating and shopping days beforehand, Christians generally regard But God as the entire 24th day of December in overriding infallible Author Who inspired the secular western Four Gospels—the God "that cannot lie" ([[Gregorian Calendarhttp://biblehub.com/titus/1-2.htm Titus 1:2]] as the arrival of )—is One Who "cannot contradict himself" ([[Christmas|Christmas Dayhttp://biblehub.com/2_timothy/2-13.htm 2 Timothy 2:13]] on Christmas Eve even before sunset, and begin to celebrate the arrival of Christmas in their churches even before midnight). And the greater majority of This is Christian believers throughout the major denominations of [[Christianity]] generally do the same with [[vigil]] celebrations of [[Resurrection Sunday|Easter Sunday]], often beginning as early as Saturday midafternoondoctrine.)

:It is God the Holy Spirit Himself Who actually '''did''' "bring all things to your remembrance, whatsoever I have said unto you" ([http://biblehub.com/john/14-26.htm John 14:26]). There is in fact no real contradiction between John, and Matthew, Mark and Luke. Every [[exegesis]] of [[Historical-critical method (Higher criticism)#The literal sense of scripture|''the literal sense of scripture'']] must, of necessity, to be valid, carefully take account of the whole of the historical context, the cultural context, the normal mode of expression of the time of writing and the ''intent of the author'' within the context of the whole of the Bible, and just as importantly, take into account what the text does '''not''' say. When this is not done, erroneous conclusions and misleading inferences can be drawn, inadvertently introducing superficially apparent, difficult problems of interpretation, where none actually exist, difficulties which could have been avoided with reasonable care and a decent respect for the material.  :Especially perplexing to students of scripture is the false misrepresentation in Exodus 12:6 of the "two twilights"<br>—or more accurately, the "two evenings" (&nbsp;'''<big>בֵּין&nbsp;הָעַרְבַּיִם</big>''' ''ben haarbayim'' "between the two evenings", dual in phrase)—<br>of the fourteenth day of the month "at evening" as being two distinctly different evenings separated by a period of about 24 hours, as at the beginning and the ending of the day, and, consequently, the time of the sacrifice of the Passover lamb "between the two evening twilights" is misrepresented as being midday at noon or midafternoon of the fourteenth day of the month, instead of being represented in accordance with the [[Semantics]] of a properly informed reading in the biblical text of the true Jewish [[Semites|semitic]] meaning of the normal terminology of the ordinary daily first and second "twilights", "the two evenings", as actually being a reference to the single sunset after the end of the thirteenth day of the month marking the ''beginning'' of the fourteenth day of the month "in the evening", according to the ancient traditional Jewish reckoning of the beginning of the day "at evening", :*first, the early evening of the approaching sunset in very late afternoon after the end of the thirteenth day as the first evening or "twilight" of the beginning of the fourteenth day, when they sacrificed the Passover lamb, and :*second, the later evening twilight of the beginning of the same day, at the moment the last light of the sun disappears, as the second evening or "twilight dusk", signifying the beginning of the fourteenth day and the commencement of the Passover ''seder'',:and the ''additional'' misrepresentation of the "twilight dusk" of the fourteenth day of the month of Abib/Nisan "at evening" as being at the ''end'' of the fourteenth day of Abib/Nisan beginning the fifteenth day, instead of this evening twilight "''between the two evenings''" being represented according to ''[[Historical-critical method (Higher criticism)#The literal sense of scripture|the literal sense]]'' of the actual biblical and ancient Jewish intent and meaning as the period after the end of the ''thirteenth'' day of Abib/Nisan in the evening, as actually being in reality the "two evenings or twilights" at the ''beginning'' of the ''fourteenth'' day of Nisan "at evening" when the Passover lamb was to be sacrificed and roasted and eaten with unleavened bread and bitter herbs. No flesh was to remain in the morning of the fourteenth day of the month (Exodus 12:8-10; Leviticus 23:5-6; Numbers 28:16-17; 33:3). :This misrepresentation of the late afternoon/evening of the fourteenth of Nisan at twilight as being at the end of the fourteenth day and the beginning of the fifteenth day is an [[error]] based on [[ignorance]]. The Jewish day '''begins''' "at evening", ''it does not end'' "at evening"—the [[Old Testament]] day '''<big>''never''</big> ends "''at evening''" !''' —it begins "at evening" and continues on into the morning (Genesis 1:5, 8, 13, 19, 23, 31 "''the evening and the morning''"). The Passover lamb was to be killed and eaten with unleavened bread and bitter herbs the fourteenth day of the month of Abib/Nisan "at evening"—at the beginning of the fourteenth day of the month "at evening". Whatever remained of the flesh of the lamb left over until the morning of the fourteenth was to be burned. :After the whole day of the fourteenth day of the month beginning "at evening" and followed by the morning was finally completed in the afternoon of the fourteenth day of the month, the following fifteenth day of the month ("the next day") likewise began afterward in the very late afternoon "at evening" with the feast of Unleavened Bread followed by the morning, when the Jews continued to eat unleavened bread and sacrifices "from the flock or the herd" to the twenty-first day of the month "at evening". :According to '''[http://biblehub.com/multi/exodus/12-6.htm Exodus 12:6]''', the Passover lamb was to be taken and set apart for a whole family or household (''traditionally a minimum of 10 persons, a ''"minyan"'' of 10'') and kept alive four days (Nisan 10, 11, 12, 13), from the beginning of the tenth day at evening (after the end of the ninth day of the month beginning in the late afternoon/evening at sunset before nightfall) [http://biblehub.com/interlinear/exodus/12-6.htm '''''up until / up to / before / preceding'' — '''Hebrew''' <big>עֱד</big> '' 'ad'' —'''] "up until" (KJV) the beginning of the fourteenth of Abib/Nisan "at evening" (up until the end of the thirteenth day of the month ''before'' the onset of the late afternoon/evening just before sunset) and killed in the evening, "''between the two evenings''", at the beginning of the fourteenth day (''not after its beginning'' '''!''' ), during the late afternoon/evening that begins the fourteenth day of Abib/Nisan (after the end of the thirteenth day of the month before the onset of the late afternoon/evening just before sunset), and then "''They shall eat the flesh that night, roasted''';''' with unleavened bread and bitter herbs they shall eat it.''" Exodus 12:8. (And all leaven was to be removed from the houses and tents and buildings of the Israelites [http://biblehub.com/exodus/12-18.htm Exodus 12:18]). :See [https://www.yeshiva.co/ask/?id=7469 '''When Does the Jewish Day Begin?''' Rabbi David Sperling (yeshiva.co)] ("''at sunset or at nightfall''"?). See [http://biblehub.com/genesis/1-5.htm Genesis 1:5] and [http://biblehub.com/interlinear/genesis/1-5.htm interlinear text of Genesis 1:5], and [http://biblehub.com/exodus/12-6.htm Exodus 12:6] and [http://biblehub.com/interlinear/exodus/12-6.htm interlinear text of Exodus 12:6]. ''Read from right to left'' <big><big>←</big></big> '''.''' :Later, to accommodate the enormous number of lambs to be sacrificed for the people at the temple in Jerusalem—about 3 million persons who were ritually clean, not including a multitude of others in the city, according to [[Josephus]], the Jewish historian of the first century, ''Wars'' 2.14.3—''of necessity'' the Passover began to be sacrificed at noon of the thirteenth day of the month (as the virtual arrival of the festival on "the eve" of the fourteenth day), and the sacrifices continued in the temple one after another in the hundreds of thousands for the millions of worshipers without pause over a period of hours through the entire afternoon up to an hour before sunset, instead of waiting for later, during the interval "between the two evenings", the interval of about 2 hours when they afterward went and made preparation for the eating of Passover—this period of attending all afternoon to the business of getting all things ready on the afternoon of the thirteenth of Nisan on the eve of the fourteenth, the time required for sacrificing for the millions of Jews all of the unblemished lambs by the hundreds of thousands for the Passover seder, and the anticipatory removal of all leaven from their houses beforehand (lest any particle of leavened food be overlooked), this time when the day for sacrificing the Passover lamb was at hand, was regarded by the Jews by way of anticipation as the virtual arrival of "''the day of Unleavened Bread, on which the passover lamb had to be sacrificed''" Luke 22:7. "''And on the first day of Unleavened Bread, when they sacrificed the passover lamb, his disciples said to him, 'Where will you have us go and prepare for you to eat the Passover?' ''" Mark 14:12. "''Now on the first day of Unleavened Bread the disciples came to Jesus, saying, 'Where will you have us prepare for you to eat the passover?' ''" Matthew 26:17. (RSVCE) :(Similarly, in activities of anticipatory preparations of decorating and shopping days beforehand, Christians generally regard the entire 24th day of December in the secular western [[Gregorian Calendar]] as the virtual arrival of [[Christmas]] on Christmas Eve even before sunset, and begin to celebrate the arrival of Christmas Day in their churches even before midnight. And the greater majority of Christian believers throughout the major denominations of [[Christianity]] generally do the same with [[vigil]] celebrations of [[Resurrection Sunday|Easter Sunday]], with [[baptism]]s and the [[Eucharist]], often beginning as early as Saturday midafternoon.) :There are many who do not understand how the day preceding the fourteenth day of the month could possibly be regarded by any reasonable person as the arrival of "''the first day of Unleavened Bread when the Passover lamb was sacrificed''", when —when they "''can plainly see for themselves''" that the Bible explicitly commands the Jews to sacrifice the Passover lamb on the fourteenth day of the month at evening ("''obviously at the end of the day'''!''''' ") "between the two twilights", not on the evening of the thirteenthday of the month, which they implicitly assume ends at midnight 00:00 hrs ("''of course '''!''''' "). They mistakenly assert with unquestioning confidence and without any foundation whatever the [[falsehood]] that the <br>–the evening and nightfall of the Jewish day is at the end of the day, not at the beginning, that <br>–that the Passover lambs were therefore sacrificed in the temple on the fourteenth day of the month during the day as the preparation of the Passover beginning at noon or midafternoon midway between the two evenings at the beginning and end of the fourteenth, that <br>–that the annual Passover ''seder'' was then celebrated at the close of the fourteenth dayof Abib/Nisan, at the end of the day beginning at sunset the late afternoon/evening of the fourteenth day of Nisan, as at the '''end''' of the fourteenth day of the month at sunset "between the two evenings" of that day, with the second evening of the day, as being the end of the fourteenth day of Abib/Nisan (14), and <br>–and that the nightfall after sunset at dusk that day "''when three medium stars appear''" is the beginning of the next day, the fifteenth day of Abib/Nisan (15), or that midnight is the beginning of the next day, and <br>–and they reason that the fifteenth day of Nisan as "''the next day''" in the morning through midday and all afternoon '''is ''' therefore the day of Passover every year. This is not correct. ::The fourteenth day of the month Abib/Nisan by Jewish reckoning begins very late in the afternoon "at evening" with the approach of sunset and the eating of the Passover lamb and continues through sunset and late evening dusk and nightfall with the Passover ''seder'' when the Passover lamb is eaten and all through the all night long vigil through dawn and morning and all day long through midday and early afternoon and midafternoon of the fourteenth day of the month up to very late afternoon/early evening and finally the approach of sunset ending the fourteenth day of Abib/Nisan very late in the afternoon with the beginning of the next day, the fifteenth day of the month "at evening". <br>The first day of Passover is the fourteenth day of the month beginning "at evening" with the Passover seder and extending 24 hours from sunset to sunset and the beginning of the fifteenth day of the month "at evening". :According to John 18:28 (KJV) "''Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover.''" This does not mean that they had not yet eaten the Passover the preceding evening before Jesus was seized, bound and brought before Annas (John 18:12-13).

:The Passover was eaten for eight days (14-21 Nisan, inclusive), a fact evident from a plain reading of almost all of the authentically Jewish ''rabbinical'' literature and online sites which describe the observance of Passover to this day—beginning the first day with unleavened bread, and continuing seven days of unleavened bread, the whole time of Passover, when "they ate the Passover". Josephus, ''Antiquities'' 11.4.8; 14.2.1; 17.9.3, describes Passover as a feast of several days. The Jews in John 18:28, having already partaken of the Passover Seder in the evening at the twilight beginning of the fourteenth day of Nisan, and before Jesus was arrested, in the morning when they came to the Praetorium were seeking to remain ritually pure for the midday "''chagigah''" Passover sacrificial meal at which they continued to "eat the Passover" of 14 Nisan "from the flock or the herd", and to remain ritually pure ''without interruption'' into the '''second''' day of Passover, 15 Nisan, which occurred that year on the seventh day of the week, Saturday, the sabbath, the second day of Passover, making that sabbath a "high day"—"''for that sabbath day was an high day''" John 19:31—so that they might continue to "''eat the Passover''" that day also without defilement "''from the flock or the herd''" (Deuteronomy 16:2), for the entire period of the eight days of "''the feast of unleavened bread, called the passover''" (Luke 22:1). Compare [https://www.biblegateway.com/passage/?search=Leviticus+22%3A3&version=KJV Leviticus 22:3] in the context of [https://www.biblegateway.com/passage/?search=Leviticus+21%3A6-22%3A9&version=KJV Leviticus 21:6–22:9]. It is true that, if they ''had '' entered the Praetorium and been ritually defiled in doing so (see [https://www.biblegateway.com/passage/?search=1+Peter+4%3A3&version=RSVCE 1 Peter 4:3]; [https://www.biblegateway.com/passage/?search=Romans+1%3A18-32&version=RSVCE Romans 1:18-32]), [https://www.biblegateway.com/passage/?search=Leviticus+11-15&version=RSVCE then according to Leviticus 11–15 they would have been only "unclean to evening", and could even have "bathed in water and be unclean to evening"]. After sunset they would be ritually clean again and could eat the Passover undefiled. Even if they had been defiled the day Jesus was sentenced, executed, died and buried in a tomb, the defilement of entering the judgment hall of the pagan would not have continued past evening, so that in any case they would have been able to "eat the Passover". It would be a matter of pride that at no time during the festival days of Passover did they in any way ritually defile themselves, or allow themselves to be ritually defiled, but continued in unbroken seamless ritual purity, without any interruption, to "eat the Passover". <br>  :Compare [https://bibletopicexpo.wordpress.com/tag/chagigah/ Chagigah: Jesus' Last Supper Timing (bibletopicexpo.wordpress.com)]—the author of this article assumes that the evening of the fourteenth day of Nisan is the end of the day and the beginning of the fifteenth day of Nisan, that Passover is the fifteenth day of the month, and that the Passover meal was celebrated at the end of the fifteenth day of the month at evening.