Thanks for explaining what you meant by "it fails".Yom Kippur=Day of Atonement
You're right that Leviticus 16:29-31, 23:24-32,39 relate to this festival of the 7th month (Sep/Oct) and not the Passover (1st month). However, Passover does have extra days of rest:The Lord’s Passover begins at twilight on the fourteenth day of the first month. 6On the fifteenth day of that month the Lord’s Festival of Unleavened Bread begins; for seven days you must eat bread made without yeast. 7On the first day hold a sacred assembly and do no regular work. 8For seven days present a food offering to the Lord. And on the seventh day hold a sacred assembly and do no regular work.’
Lev 23:5-8 NIV
Here the festival of unleavened bread begins on the 15th day of the month but Ex 12:18 states that unleavened bread is eaten from the evening of the 14th day. 18In the first month you are to eat bread made without yeast, from the evening of the fourteenth day until the evening of the twenty-first day.
The Jewish Encyclopaedia cites the 15th day.
The Passover lamb is to be killed and eaten at twilight on the 14th day of the month:Take care of them until the fourteenth day of the month, when all the members of the community of Israel must slaughter them at twilight. 7Then they are to take some of the blood and put it on the sides and tops of the doorframes of the houses where they eat the lambs. 8That same night they are to eat the meat roasted over the fire, along with bitter herbs, and bread made without yeast
Ex 12:6-8 NIV
In Mark 14:12 we read that the disciples prepare to eat the Passover on the "1st day of Unleavened Bread".
Jesus was taken prisoner the same evening and crucified the following day. He was buried in the evening of that day: the day of Preparation or day before the Sabbath (Mk 15:42). In Jn 18:28 we read that the Jews holding Jesus did not enter Pilate's HQ to avoid ritual defilement so that they could eat the Passover. In Jn 19:14 the day of crucifixion is described as the day of preparation for the Passover. In 19:31 the sabbath for which this was the day of preparation is described as "a day of great solemnity" since it coincides with the 1st day of Passover according to John.
In Mark 16:1 we read the women bought
spices when the "sabbath" was over. In Lk 23:56 we read they prepared
spices but one can first buy and then prepare spices.
So one key issue is whether the normal weekly Sabbath coincided with the Passover "sabbath" or not.
Another issue I've come across is how the day is delineated: sunrise to sunrise or sunset to sunset:
Second, there is also the reckoning from sunrise to sunrise. Both Zeitlin56 and De Vaux57 conclude that the Jews reckoned from morning to morning before the exile and evening to evening after the exile, but the passages listed above would argue the validity of this. However, there are some indications that they reckoned from sunrise to sunrise. There are references of the day listed before night (Gen 1:14, 16, 18; 8:22; 31:40; Num 14:14; 2 Sam 21:10; 1 Kings 8:59; Neh 1:6; 4:9; Luke 18:7; Acts 9:24; Rev 4:8; etc.). Also when referring to “the same day” or “the next day,” it has reference to the night being of the first day and not the beginning of a new day (cf. Gen 19:34; 1 Sam 19:11; Acts 4:3; 20:7–11; 23:32; etc.).58 The one passage in the New Testament that may more explicitly indicate a sunrise to sunrise reckoning is Matthew 28:1 where it states that the women came to the tomb “late on the Sabbath as it began to dawn towards the first day of the week.” Thus the new day began with sunrise. However, as Beckwith points out, this could be translated “after the Sabbath day, as it began to dawn on the first day of the week.”59 Regarding the Passover, one can also see a sunrise to sunrise reckoning in Deuteronomy 16:4 where it states nothing which is sacrificed on the evening of the first day shall remain overnight until morning. In conclusion, one sees that both reckonings were used even by some authors within the same book.
But what about the Passover of Jesus’ day? As indicated above, the Passover could be reckoned from sunset to sunset or sunrise to sunrise. Generally, it is thought it was reckoned from sunset to sunset. Yet Josephus who was a Pharisee living in Jesus’ day, in explaining the law of the Passover, states that the Paschal lamb must be eaten during the night with nothing left for the morning.60 This seems to indicate a sunrise to sunrise reckoning. The Mishnah states that the Passover lamb must be eaten by midnight61 which would seem to indicate that the new day began after sunset, namely, at sunrise.
It is thought by several since there were two systems of reckoning the day present in Jesus’ day, this would be a solution to the disagreement between the synoptics and John. It is thought that the Galileans used a different method of reckoning the Passover than the Judeans. The Galileans and Pharisees used the sunrise to sunrise reckoning whereas the Judeans and Sadducees used the sunset to sunset reckoning.62 Thus, according to the synoptics, the Last Supper was a Passover meal. Since the day is to be reckoned from sunrise, the Galileans, and with them Jesus and His disciples, had the Paschal lamb slaughtered in the late afternoon of Thursday, Nisan 14, and later that evening they ate the Passover with the unleavened bread.63 On the other hand, the Judean Jews who reckoned from sunset to sunset would slay the lamb on Friday afternoon which marked the end of Nisan 14 and ate the Passover lamb with the unleavened bread that night which had become Nisan 15. Thus, Jesus had consumed the Passover meal when His enemies, who had not as yet had the Passover, arrested Him. This gives good sense to John 18:28 that the Jews did not want to enter the Praetorium so as not to be defiled since later that day they would slay the victims for those who reckoned from sunset to sunset. After Jesus’ trial, He was crucified when the Paschal lambs were slain in the temple precincts. This fits well with the Gospel of John. It can be charted as shown on page 261.
This solution would mean that there were two days of slaughter. This would solve the problem of having to slaughter all of the lambs for all of those participants at the Passover season.
There are two problems with this theory. First is the problem of having two consecutive days of slaughtering Paschal lambs. Would the Sadducees allow this since they were in control of the temple? It is possible they had to. It is known that with the popular support the Pharisees had, the Sadducees would submit to their wishes at times.64 Finkle states that “the Pharisees determined the dates of the great festivals.”65 Here may be a case in point where neither parties compromised and so two days of Passover slaughter. The second problem with the theory is that there is no explicit statement to support the theory. Although one cannot be overly dogmatic, it does fit well with the data at hand. It is simple and makes good sense.
from Bibliotheca Sacra 131:523 (Jul 1974)
Note that I'm just collecting thoughts together not putting forward a fait accompli theory. Also I'm not using confrontational language such as "spin" or "completely confused" (rather it was a mistaken reference).