The Passover
The term "Passover" comes from the Hebrew word "Pesach," which means "to pass over" or "to spare." This festival commemorates the Israelites' deliverance from slavery in Egypt, as described in Exodus 12. The Passover is a profound symbol of redemption and salvation, prefiguring the ultimate sacrifice of Jesus Christ, the Lamb of God, who takes away the sin of the world (John 1:29). For Christians, the Passover is a reminder of God's faithfulness and the fulfillment of His promises through Christ.

to the LORD
This phrase emphasizes that the Passover is not merely a cultural or historical event but a sacred observance dedicated to Yahweh, the covenant-keeping God of Israel. It is an act of worship and obedience, acknowledging God's sovereignty and His mighty acts of deliverance. The Passover is a time to reflect on God's holiness and His desire for His people to be set apart for His purposes.

begins at twilight
The Hebrew word for "twilight" is "ereb," which refers to the time between sunset and complete darkness. This specific timing underscores the precision and orderliness of God's instructions. Twilight marks the transition from day to night, symbolizing the transition from bondage to freedom for the Israelites. It also foreshadows the darkness that covered the land during Christ's crucifixion, highlighting the gravity and significance of His sacrifice.

on the fourteenth day
The fourteenth day of the first month, Nisan, is significant in the Jewish calendar. It is a divinely appointed time, illustrating God's perfect timing in His redemptive plan. The precision of this date points to God's sovereignty over history and His meticulous orchestration of events leading to the ultimate Passover sacrifice—Jesus Christ. For believers, it is a reminder of God's faithfulness in fulfilling His promises at the appointed time.

of the first month
The first month, known as Nisan or Abib, marks the beginning of the religious calendar for the Israelites. It signifies a new beginning, a fresh start for God's people as they remember their deliverance from Egypt. This new beginning is mirrored in the Christian experience of being born again through faith in Christ. The first month is a time of renewal and reflection on God's grace and mercy, calling believers to live in the light of their redemption.

(5) In the fourteenth day of the first month.--This month is called Abib in the Pentateuch (Exodus 13:4; Exodus 23:15; Deuteronomy 16:1), and Nisan in the later books of Scripture (Nehemiah 2:1; Esther 3:7). The fourteenth day of this month is about the beginning of April. On this day, which was called both "the preparation for the Passover" (John 19:14), and "the first day of Passover," all handicraftsmen, with the exception of tailors, barbers, and laundresses, were obliged to relinquish work either from morning or from noon, according to the custom of the different places in Palestine. Leaven was only eaten till midday, and it had to be burned in the afternoon. The time for desisting from and burning the leaven was thus indicated: "Two desecrated cakes of thanksgiving offerings were placed on a bench in the Temple; as long as they were thus exposed all the people ate leaven. When one of them was removed they abstained from eating, but did not burn it; but when the other was taken away all the people began burning the leaven." It was on this day that every Israelite who was not infirm, ceremonially defiled, uncircumcised, or beyond fifteen miles from the walls of Jerusalem, had to appear before the Lord in the holy city, with an offering in proportion to his means (Exodus 23:5; Deuteronomy 16:16-17). Those who came from the country were gratuitously accommodated by the inhabitants with the necessary apartments (Luke 22:10-12; Matthew 26:18), and the guests in acknowledgment of the hospitality they received left to their hosts the skins of the paschal lambs, and the vessels which they used in their religious ceremonies. Josephus, who was an eye-witness to the fact, tells us that at the Passover, in the reign of Nero, there were 2,700,000 people, when 256,500 lambs were sacrificed. Most of the Jews must therefore have encamped in tents without the walls of the city, as the Mohammedan pilgrims now do at Mecca. It was for this reason that the Romans took great precaution, using both force and conciliatory measures, during the festivals (Matthew 26:5; Luke 13:1). . . . Verse 5. - In the fourteenth day of the first month at even is the Lord's passover. The month of Nisan was made the first month of the religious year in consequence of the original Passover having taken place in it (Exodus 12:2). On the occasion of the first, or Egyptian, Passover, all heads of a family, either singly or two or three heads of families in conjunction, provided themselves with a lamb or a kid on the 10th day of Nisan, killed it in the evening of the 14th, and, taking a bunch of hyssop, dipped it in the blood and struck the lintel and two side posts of the doors of their houses with the blood. They then roasted the animal whole for eating, added to it unleavened bread, and garnished it with bitter herbs. They made themselves ready to eat it by dressing themselves for a journey, "with their loins girded, their shoes on their feet, and their staff in their hands" (Exodus 12:11), and thus they ate it in haste, in a standing position. The meaning of the ceremony is explained by what was taking place at the same time. On the same night, after the blood had been sprinkled upon the lintel and side posts, God slew the firstborn of all who had not exhibited this symbol of their having been brought into covenant with himself, and the Israelites set off hurriedly on their departure from Egypt. It was commanded that the day should be kept hereafter in like manner as a memorial, and that the following seven days should be kept as a Feast of Unleavened Bread (Exodus 12:14, 15). This command is here concisely repeated, as it is again repeated in Deuteronomy 16:1-8. One very considerable change was, however, necessarily made in the method of its observance. Originally, each head of a household or combination of households sacrificed the lamb himself, and sprinkled the blood upon the doorposts and lintel. But after the establishment of the Aaronic priesthood and the withdrawal of the priestly authority previously vested in each head of a house (chapters 8, 9), and after the stringent prohibition of sacrificing elsewhere than in the court of the tabernacle had been issued (chapter 17), this could not continue. Accordingly, we find in the Book of Deuteronomy the direct injunction, "Thou mayest not sacrifice the Passover within any of thy gates, which the Lord thy God giveth thee: but at the place which the Lord thy God shall choose to place his Name in, there thou shalt sacrifice the Passover at even, at the going down of the sun, at the season that thou camest forth out of Egypt" (Deuteronomy 16:5, 6). A result from this rule was that every male Israelite had to present himself at Jerusalem, and there slay his lamb on the day of the Passover, which in the time of Nero, brought between two and three million pilgrims to Jerusalem each year. The crowd of pilgrims took their way to the temple, and were admitted into the court in three divisions. There they slew each man his lamb, while the priests offered the blood on the altar, and the Levites sang the Hallel (Psalm 113-118). Then they bore away the lambs, roasted them whole on a spit of pomegranate wood, taking care that no bone should be broken, and prepared the Paschal supper. At the supper, as well as at the sacrifice, a change of manner was introduced. "As the guests gathered round the Paschal table, they came no longer, as at the first celebration, with their loins girded, with shoes on their feet, and a staff in their hands; that is, as travelers waiting to take their departure. On the contrary, they were arrayed in their best festive garments, joyous and at rest, as became the children of a king. To express this idea, the rabbis also insisted that the Paschal supper, or at least part of it, must be eaten in that recumbent position with which we are familiar from the New Testament. 'For,' say they, 'they use this leaning posture, as free men do, in memorial of their freedom.' And again, 'Because it is the manner of slaves to eat standing, therefore now they eat sitting and leaning, in order to show that they have been delivered from bondage into freedom.' And finally, 'No, not the poorest in Israel may eat till he has sat down, leaning.' But though it was deemed desirable to sit leaning during the whole Paschal supper, it was only absolutely enjoined while partaking of the bread and the wine" (Edersheim, 'Temple Service'). The essentials of the Paschal feast were the Paschal lamb, the unleavened bread, and the bitter herbs (Exodus 12:8). To these were afterwards added a dish formed from an animal sacrificed on the Passover day, a composition of dates and other dried fruits, and four cups of red wine mixed with water, the last of which came to be regarded as essential as that which had been commanded in the Law. The Rabbi Gamaliel is reported by the Mishna to have said, "Whoever fails to explain three things in the Passover fails to fulfill his duty. These are the Paschal lamb, the unleavened bread, and the bitter herbs. The Paschal lamb means that God passed over the houses of our fathers in Egypt, which were sprinkled with blood; the unleavened bread, that our fathers were hurried out of Egypt; the bitter herbs, that the Egyptians made the lives of our fathers in Egypt bitter" (Pes. 10:15). The wine was regarded so necessary an adjunct, that it is ordered that every householder must provide himself with four cups, even if he had to sell or pawn his coat, or hire himself out for a servant, or receive money from the poor's box, in order to do so (Pes. 1). The supper began with drinking the first cup of wine, before which a grace, or thanksgiving, of the following character was said: - "Blessed art thou, Jehovah our God, who hast created the fruit of the vine! Blessed art thou, Jehovah our God, King of the universe, who hast chosen us from among all people, and exalted us from among all languages, and sanctified us with thy commandments! And thou hast given us, in love, the solemn days for joy, and the festivals and appointed seasons for gladness, and this, the day of the Feast of Unleavened Bread, the season of our freedom, a holy convocation, the memorial of our departure from Egypt. For us hast thou chosen; and us hast thou sanctified from among all nations, and thy holy festivals with joy and with gladness hast thou caused us to inherit. Blessed art thou, O Lord, who sanctifiest Israel and the appointed seasons! Blessed art thou, Lord, King of the universe, who hast preserved us alive, and sustained us, and brought us to this season" (Edersheim, 'Temple Service'). After drinking the first cup, there followed a general washing of hands, after which the company ate some of the bitter herbs. Then the second cup was filled, and in order to carry out the injunction of Exodus 12:26, 27, the youngest member of the company inquired, "What mean ye by this service?" And the president of the feast replied, "It is the sacrifice of the Lord's Passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses." At the same time, he explained the purport of the unleavened bread and the bitter herbs, and called upon the company to give thanks for what God had wrought for them and for their fathers, ending with Psalm 113, 114, sung by all present. The second cup was then drunk, and after second washing of hands, the unleavened bread was broken, and thanks again given, after which the pieces of bread, the bitter herbs, the other sacrificial dish (if any), and the Paschal lamb were partaken of in turn. The third cup was then filled, thanks were again given, and the cup was drunk. This cup had the name of the "cup of blessing," owing to the blessing said over it, and it was succeeded after an interval by the fourth cup, when Psalm 115-118 (which, with Psalm 113, 114, made up the Hallel) were sung, followed by a prayer of thanksgiving.

CHAPTER 23:6-44

Parallel Commentaries ...

The Passover
פֶּ֖סַח (pe·saḥ)
Noun - masculine singular
Strong's 6453: A pretermission, exemption, Passover

to the LORD
לַיהוָֽה׃ (Yah·weh)
Preposition-l | Noun - proper - masculine singular
Strong's 3069: YHWH

begins at
בֵּ֣ין (bên)
Preposition
Strong's 996: An interval, space between

twilight
הָעַרְבָּ֑יִם (hā·‘ar·bā·yim)
Article | Noun - md
Strong's 6153: Evening

on the fourteenth
בְּאַרְבָּעָ֥ה (bə·’ar·bā·‘āh)
Preposition-b | Number - masculine singular
Strong's 702: Four

day
לַחֹ֖דֶשׁ (la·ḥō·ḏeš)
Preposition-l, Article | Noun - masculine singular
Strong's 2320: The new moon, a month

of the first
הָרִאשׁ֗וֹן (hā·ri·šō·wn)
Article | Adjective - masculine singular
Strong's 7223: First, in place, time, rank

month.
בַּחֹ֣דֶשׁ (ba·ḥō·ḏeš)
Preposition-b, Article | Noun - masculine singular
Strong's 2320: The new moon, a month


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OT Law: Leviticus 23:5 In the first month on the fourteenth (Le Lv Lev.)