What is Pesach (Passover)?

The annual festival of Passover not only commemorates the real deliverance of ancient Israel from real slavery in Egypt but also foreshadows the ultimate redemption of the world through the Messiah. This primer highlights what it meant originally and how it became a model for the deliverance of humanity from bondage to a life lived apart from God.

What is it?

The Hebrew term פֶּסַח Pesach comes from the verb פָּסַח pasach, meaning “to pass over,” referring to God’s sparing the homes of Israelites marked with lamb’s blood during the 10th plague (Ex 12:13, 23, 27).

Pesach originates in the events of the Exodus, when God instructed the Israelites to select a lamb on the 10th day of the first lunar month (called Aviv or Nisan, March–April), slaughter it on the afternoon of the 14th, and apply its blood to their doorposts (Ex 12:3-7). That night, the LORD struck stubborn Egypt with a blow so hard that it let Israel go, killing Egypt’s firstborn but passing over the households of Israel (Ex 12:12-13, 29-31). God instituted the festival as a perpetual ordinance (חֻקַּת עוֹלָם chukkat olam, “everlasting statute”) of His redemption (Ex 12:14, 24-27).

Biblically, it includes eating מַצּוֹת matzot (“unleavened bread”) for seven days (Nisan 15–21), symbolizing haste and purity (Ex 12:15-20; Dt 16:3). The lamb, matzot, and מָרוֹר maror (“bitter herbs”) recall slavery, deliverance and affliction (Ex 12:8; Nu 9:11).

Pesach’s redemption of Israel’s firstborn sons and animals (Ex 13:1-16; Nu 8:16-17) connects to Israel’s identity as God’s firstborn (Ex 4:22-23). The festival’s timing in the first month of the biblical calendar (Ex 12:2) underscores the theme of renewal and redemption.

Pesach is a pattern of divine judgment and salvation, seen in the plagues (Exodus 7–12) and the Red Sea crossing (Exodus 14–15), pointing to God’s ultimate plan through the Messiah.

What does this have to do with Yeshua?

Pesach’s imagery in Exodus 12–13 finds fulfillment in Yeshua’s passion (days leading up to His death, Mt 26:17–27:66; Mk 14:12–15:47; Lk 22:7–23:56; Jn 13:1–30, 18:1–19:42). Exodus 12 describes the Passover lamb, unblemished and sacrificed, whose blood protects from death (Ex 12:5–13). יֵשׁוּעַ Yeshua (Jesus, “salvation”), is called “the Lamb of God Who takes away the sins of the world” (Jn 1:29, 36), the unblemished sacrifice whose blood atones for sin (1Cor 5:7; Heb 9:14). The timing of His crucifixion aligns with that of the Passover offering, adding a layer of prophetic foreshadowing to the festival (Jn 19:31; Mt 26:46–50).

The Last Supper, a Passover Seder, reveals deeper meaning in Pesach’s elements. Yeshua identifies the matzot with His body that would be broken and the wine with His blood, enabling the New Covenant (Jer 31:31–34; Ezek 36:25–26; Mt 26:26–28; Lk 22:19–20). The bread and wine symbolize His sacrificial death, linking the Exodus deliverance to spiritual redemption (1Cor 11:23–25). 

John’s Gospel emphasizes Yeshua as the pierced lamb, with no bone broken, mirroring Passover requirements (Jn 19:36; Ex 12:46; Nu 35:33). His betrayal (Jn 13:21-30; Mt 26:21-23) and foot-washing (Jn 13:1-17) during the Seder highlight His role as the messianic Suffering Servant (Isaiah 53; Psa 41:9).

Yeshua’s death and resurrection during Passover week (Mt 28:1-10; Mk 16:1-20; biblically known as the Festival of Unleavened Bread) point to a layered lesson from Scripture: He is the ultimate Passover Lamb, delivering believers from sin’s bondage, just as Israel was delivered from Egypt (Rom 6:17-18; Col 1:13-14).

When do we celebrate it?

The timing of Pesach and its link to Yeshua’s crucifixion involves biblical and historical calendars, with a few popular interpretations:

• Prevailing view (deferring to John’s Gospel): Crucifixion mid-afternoon on Nisan 14 (lamb sacrifice day) on the weekly “preparation day” (Friday), burial before the Sabbath (Saturday) and resurrection on the first day of the week (Sunday). The Last Supper was a pre-Passover meal the night before (Thursday).
• Alternative chronology: Wednesday or Thursday crucifixion to allow a 72-hour “three days and three nights” for Yeshua in the grave (Mt 12:40) before resurrection on Saturday night or Sunday morning. The Sabbath described is the first day of Unleavened Bread (Nisan 15), a rest day. The “preparation day” by this view would be the day before that first rest day.
• Gospel harmony view: The Last Supper was a Pesach Seder eaten on the evening beginning Nisan 15 (after lamb slaughter on Nisan 14 afternoon; Ex 12:6; m.Pesachim 5:1). This places Yeshua’s crucifixion on Nisan 15 (a Friday preparation day before the weekly Sabbath; Mk 15:42; Jn 19:14, 31), with resurrection on Sunday (first day of the week, likely Nisan 17). To reconcile John’s timing (e.g., “preparation of the Passover” and eating the Passover; Jn 18:28; 19:14), “Passover” historically can refer to the full seven-day festival (including peace offerings; Dt 16:1–4).

The biblical cycle shaped what came to be called Holy Week. Lamb selection on Nisan 10 aligned with the Triumphal Entry (“Palm Sunday”; Jn 12:12–19; Mt 21:1–11), and sacrifice on Nisan 14 with crucifixion (“Good Friday” in traditional reckoning). Christians observe Easter on a Sunday tied to Passover via church calendars (Western/Eastern), often diverging from exact Nisan dates.¹Finegan, Handbook of Biblical Chronology, cited in Tim Hegg, “The Chronology of the Crucifixion,” TorahResource, 2008.

How do we celebrate?

Jewish Pesach traditions formalized after the first century emphasize remembrance through the סֵדֶר Seder (“order”), a ritual meal with symbolic foods like matzot, maror, and the lamb shank (representing the Passover sacrifice; Ex 12:8). The הַגָּדָּהּ Haggadah (“telling”) guides the retelling of the Exodus story, with four cups of wine symbolizing God’s promises of redemption (Ex 6:6-7). Leavening is removed from homes to honor the unleavened bread command (Ex 12:15). Psalms 113–118, called the הַלֵּל Hallel (“praise”), are recited, exalting God’s deliverance.

These biblical and traditional elements can easily be seen as pointing to Yeshua. The matzot, pierced and stripe-toasted, symbolizes Yeshua’s body (Isa 53:5). The אֲפִיקוֹמָן afikomen (from Greek ἐπικώμιον epikomion, “that which comes later”), the mysterious piece of matzah hidden for children to find later, is seen in light of Yeshua as representing His burial and resurrection (Mt 27:59-60; Lu 24:1-6). The third cup of redemption is often linked to Yeshua’s blood (Lu 22:20–20). Foot-washing may be included, following Yeshua’s example of servanthood (Jn 13:14–17). Some congregations hold a “second Passover” (Pesach Sheni) for those unable to participate in Nisan (Nu 9:6–14).

In conclusion, Pesach is a celebration of God’s deliverance through the Lamb, Who invites all to partake in His redemption (Rv 5:12).