We will answer this question from three aspects: 1- The chronological location of the Last Supper in relation to the Jewish Passover. 2- Characteristics of the Easter Last Supper. 3- How did New Testament Christians understand this dinner as a Passover dinner? (1).
First: The chronological location of the Last Supper in relation to the Jewish Passover: At twilight, which ends sunset on April 14 and begins with April 15, the Jewish Passover lamb is slaughtered and its blood is sprinkled on the doorsteps of homes. When lambs began to be slaughtered in the temple (this began before the days of Christ), the slaughter began several hours before sunset on April 14. After sunset on Nisan 14, Nisan 15 begins in the Jewish calendar. The slaughtered lamb is roasted and eaten with unleavened bread and bitter herbs. With the beginning of Nisan 15, the week of the Feast of Unleavened Bread begins. 600 years before the time of Jesus, these two feasts were combined together in such a way that the Biblical references to Easter or the Feast of Unleavened Bread became completely unclear to determine the date of either of them. The four Gospels agree that the Last Supper occurred on a Thursday, and that the crucifixion occurred on a Friday. However, there is a mismatch in the dating of the Jewish Passover during Holy Week between the Synoptic Gospels and the Gospel of John. To summarize this point, we will review these two dates in the following table:
| today | Thursday (Last Supper) | Friday (Cross) | Saturday |
| Synoptics | Nisan 14 (Jewish Passover) | April 15 (Unleavened Bread) | April 16 |
| Gospel of John | April 13 | April 14 (Easter) | April 15 (Unleavened Bread) |
In writing, there is no real contradiction between these two dates. A discussion of this point can be reviewed in writing in the aforementioned reference. John's dating is the most correct. Liturgically, the Orthodox Church adopts the history of John.
Second: The paschal characteristics of the Last Supper: There are clear paschal characteristics in the Last Supper (2). Briefly, these characteristics include:
The Last Supper took place in Jerusalem (Mark 14:13 and its parallels; John 18:1). In the last week, Jesus spent his night in Bethany (Mark 11:11 and parallels), while he ate the Last Supper in Jerusalem (crowded during the Passover pilgrimage season. The number of people was estimated to be more than 100,000), in order to maintain the Passover rule that the Passover should be eaten in Jerusalem.
- It happened at night (1 Cor 11:23; John 13:30; Mark 14:17; Matthew 26:20). Passover alone is eaten at night.
- He spoke with the Twelve (Mark 14:17; Matthew 26:20) in order to agree with the Passover rule that at least ten people should participate in it.
- They reclined at the table (Mark 14:18 and its parallels; John 13:21 and 23). Eaters recline on certain occasions (party, holiday, wedding). At the Passover dinner, participants recline to symbolize liberation from slavery (in celebration).
- Breaking of bread (Mark 14:22; Matthew 26:26). Mark 14:22 mentions a meal in which bread was broken after a plate was served. Passover is traditionally the only meal of the year in which a dish is served before the breaking of bread.
- Drinking wine (Mark 14:23 and its parallels). Drinking alcohol only occurs on special occasions (circumcision, engagement, wedding, sorrows), and on holidays (Passover, Pentecost, Feast of Tabernacles).
- توكيل يهوذا بالتبرع للفقراء (يو13: 29). افترض التلاميذ أن يسوع قد فوّض يهوذا (يو 13: 26) بإعطاء شيء للفقراء، “وكان ليلاً” (يو 13: 30). من الصعب الافتراض أن يسوع قد اعتاد على التصدّق للفقراء ليلاً إلا إذا كان العشاء الأخير عشاء فصحياً حيث كان من المعتاد القيام بهذا.
- The Last Supper concludes with praise (Mark 14:26; Matthew 26:30). Praise concerns the Passover Supper and is different from thanksgiving at the end of each meal.
- Do not return to Bethany after dinner. Jesus returned to the Mount of Olives (Mark 14:26 and its parallels), to a garden east of the Kidron Valley (John 18:1), because the Passover night must be spent in Jerusalem, which in Jesus’ days included Bethphage, Bethany, the Kidron Valley, and the Garden of Gethsemane.
- Interpretation of bread and wine: Jesus explained the meaning of the bread and wine at the Last Supper. Interpreting the elements of the meal is an established part of the Easter ritual. The head of the family explains the elements of the Passover meal (the lamb, unleavened bread, and bitter herbs). Here Jesus gave a new interpretation, his own interpretation, of the elements of the Last Supper in a new way that refers to his sacrifice and his being the Paschal Lamb.
Third: How did New Testament Christians understand this dinner as a Passover dinner: ذكر بولس تقليداً مسلَّماً إليه (يعود ربما إلى الثلاثينات) لعشاء أخير حدث قبل موت يسوع (1كور 11: 23-25). وطلب من قرّائه أن ينقّوا الخميرة العتيقة بمقدار ما هم فطير، “لأن فصحنا أيض، المسيح، قد ذبح لأجلنا” (1كور 5: 7). فالمسيح قام من الأموات وصار “باكورة الراقدين” (15: 20. إذ، موت يسوع وقيامته في ذهن بولس مرتبطان برمزية الأيام الافتتاحية لموسم الفصح/الفطير. لهذا فالعشاء الأخير ليسوع قد فهمه المسيحيون لاهوتياً كعشاء فصحي، وربطوا موت يسوع بتضحية الحمل الفصحي، فصار يسوع هو الحمل الفصحي (1بطر1: 19). ورؤيا يوحنا (5: 6-14) تُصَوِّر المسيح، في إطار ليتورجي من الصلوات والبخور، كحمل مذبوح، دمه اشترى الناس من كل قبيلة لله. مرقس14: 12-16 يقدّم العشاء الأخير كعشاء فصحي. ولوقا 22: 15 يفسر مرقس عندما بدأ يسوع العشاء بالقول إنه اشتهى أن يأكل هذا الفصح مع تلاميذه قبل آلامه. ومن الواضح أنه في هذا العشاء الفصحي إن الكلمات الملفوظة بالإشارة إلى الخبز والخمر تعطي جسد يسوع ودمه المكان المركزي الرئيسي المخصص عادة للحمل المُضحّى به في الهيكل. هذا الحمل لم يُذكر قط لدى العشاء الأخير في الأناجيل، لأن يسوع هو الحمل الفصحي هنا. أما يوحنا فقد قدم رؤية ليسوع على أنه الحمل الفصحي. فيسوع هو “حمل الله الذي يرفع خطية العالم” (يو1: 29 و36)، و”دم يسوع المسيح ابنه يطهرنا من كل خطية” (1يو 1: 7)، و”هو كفارة خطايانا” (1يو 2: 2). والجنود لا يكسرون عظماً ليسوع (يو 19: 33)، مكمِّلين وصفاً كتابياً للحمل الفصحي (خر12: 10، 46؛ العدد 9: 12). وتُستعمل الزوفى لرفع إسفنجة مملوءة خلاً على شفتي يسوع (يو19: 29) كما اُستعملت الزوفى لرش دم الحمل الفصحي على عتبات بيوت الإسرائيليين (خر12: 22).
Thus, the Last Supper was a Passover supper, in which Jesus was the Passover Lamb, as He offered His body and blood to those who believe in Him so that they might attain salvation. The Synoptic Gospels understood this supper as a Passover supper, but they did not take into account the chronology of the Jewish Passover, indicating that Jesus established his own Passover, a new Passover, in order to cancel the Jewish Passover. While the Last Supper was a Passover dinner for John, in which Jesus was the Passover Lamb who was slaughtered on the cross when the Jews’ Passover lambs were slaughtered in the Temple. Thus, the four Gospels agree in the same Easter theology (3).
About the book: You asked me and I answered you
Q 51
Dr.. Adnan Trabelsi
(1) See the detailed study in Biblical Studies in Part Three of Chrysostom’s commentary on the Gospel of Matthew.
(2) Joachim Jeremias The Eucharistic Words of Jesus. The MacMillan Company New York, 1955. p. 14.
(3) نوّهت في الحاشية 112 ص 128-129 – من كتابي “يا يسوعاه!” بالخلاف في الغرب حول العشاء السري. الاختلاف بين الأناجيل حول تاريخ الفصح سطحي. فهم جميعاً متفقون على وقوع يوم الخميس والصلب يوم الجمعة والقيامة يوم الأحد. والبعض كالنص هنا وملحق معجم الكتاب الفرنسي يقولون إن يسوع لم يأكل الفصح اليهودي. B.J. الرصينة تقول إن يسوع قدّم موعد أكله الفصح يوماً واحداً وأكل الخروف الفصحي فأنهى فصح اليهود، ثم أسس سر الشكر (الحاشية على لوقا 22: 17). شرح إنجيل مرقس الذي ترجمه من اليونانية الأب افرام كرياكوس يوافق ذالك. حديثاً ألكسندر Men الروسي اليهودي الأصل قال بتقديم الموعد وأكل الخروف. ويذهب إلى أن الذهبي الفم قال بتقديم الموعد. لم يقل ذلك صراحة ولكنه اعتبر عشاء الخميس فصحاً ومساء الجمعة فصحاً. (اسبيرو جبور)