:Some apologists attempt to present the "Passover of Jesus" as not being the official night of the observance of the Passover among the Jews, but that instead, because of His foreknowledge that he would be crucified, he observed "by way of accommodation" the ritual form of the Passover ''seder'' as an "anticipation" of the feast, "because he would not be able to observe it the next evening after sunset, when he was in the tomb." If He is Lord of the sabbath, He is Lord of the Passover. 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". But no text of the Bible says, "not yet eaten". Their [[Hermeneutics|hermeneutical]] position is a contradiction of scripture as a whole and the whole of consistent Christian tradition traceable back to the first century and the Church Fathers of the second through the fourth centuries. Moreover, they read a conflicting essential contradiction between John 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 fading memory of those times to explain their faith in Jesus long after the events had occurred.
:But God as the overriding infallible Author Who inspired the Four Gospels, "that cannot lie" ([http://biblehub.com/titus/1-2.htm Titus 1:2]) "cannot contradict himself" ([http://biblehub.com/2_timothy/2-13.htm 2 Timothy 2:13]). It is God the Holy Spirit Himself Who 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, 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.
:The Passover was eaten for eight days, a fact evident from a plain reading of almost all of the Jewish 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. Josephus, the Jewish historian of the first century, ''Antiquities'' 11.4.8; 14.2.1; 17.9.3, describes Passover as a feast of several days. The Jews in John 18:28 were seeking to remain ritually pure for the '''second''' day of Passover, 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, for the entire period of the eight days of "''the feast of unleavened bread, called the passover''" (Luke 22:1).