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According to John, Jesus is the passover lamb – the “Lamb of God” – who takes away the sins of the world – and that the passover lamb was a sort of precursor or typology of Christ.

• The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world! (John 1:29)

• … For Christ, our Passover lamb, has been sacrificed. (1 Corinthians 5:7)

The passover lamb was not a sin sacrifice. The passover lamb was offered by the children of israel as a symbol of their love and devotion to God. The lamb was a god in Egypt – harming it was a capital offense. Moses states “If we offer the sacrifice in Egypt, we will be stoned” Exodus 8:26. Then, spreading the blood on their doorposts was a sign that they were not idolaters, but that they were following God's command instead.

In this typology, painting Jesus as the “passover lamb” is painting him as a false god that was slain as a demonstration of God's power; and we are obviously not to worship or follow the lamb as God!

Only those who risked their lives by slaughtering a lamb in public and painting their doorpost with the blood, in full sight of the Egyptian army, were sanctified by God and saved from the plague of the firstborn.

Amun was a very important god in Ancient Egypt, and in the New Kingdom (1550-1070 B.C.E.) he was seen as the king of the gods, and was syncretized with the sun god as Amun-Ra. It would doubtless have been offensive to the priests of Amun to sacrifice a ram, and there certainly were temples of Amun in the Delta in the vicinity of Goshen and the capital, Pi-Ramesse. That such an act would be offensive would have been clear to any educated person who knew about Egypt in ancient times. Herodotus, in his survey of Egyptian customs, writes (Histories, 2:42):

Now all who have a temple set up to the Theban Zeus (=Amun) or who are of the district of Thebes, these, I say, all sacrifice goats and abstain from sheep… the Egyptians make the image of Zeus (=Amun) into the face of a ram… the Thebans then do not sacrifice rams but hold them sacred for this reason.Herodotus (Histories, 2:42)

Centuries later, the Roman historian, Publius Cornelius Tacitus (56-ca.117 C.E.), who believes that Moses created the Torah laws to polemicize against Egyptians, even suggests that the Jews, “sacrificed rams for the sake of despising Amun (caeso ariete velut in contumeliam Hammonis).”

‍Khnum is the god who creates individual humans on his potter’s wheel; his worship goes all the way back to the old kingdom (3rd millennium BCE). As the ram was also sacred to the priests of Khnum, they too would not have looked fondly on sacrificing a sheep. We do not know if there were temples of Khnum in the delta, but we do know of Khnum temples in the south, on the islands of Esna and Elephantine.

In fact, Moses’ fear of a violent reaction is highly reminiscent of a well-documented case that occurred at the beginning of the 5th century on the island of Elephantine. There, a Judahite temple of Yahu stood in closest vicinity of the Egyptian temple of Khnum. The fact that the ram was the sacred animal of Khnum may have sanctified all related animals, such as sheep and lambs, on Elephantine.

The sacrifice of lambs on the occasion of Pesach must have offended the priests of Khnum, for they took advantage of the temporary absence of the Persian satrap and had Egyptian soldiers destroy the Jewish temple. The Jews asked the authorities in Jerusalem for the permission to rebuild the temple and got it, with the exclusion of making ‘olah offerings, i.e., sacrifices that were burnt in their entirety to God, without the worshipper eating any part, doubtlessly in order not to repeat the offence in the future.

(Source: https://www.thetorah.com/article/sacrificing-a-lamb-in-egypt)

John changes the date of execution to the evening of passover preparation and explicitly links the two events:

• It was the preparation day for the Passover, and it was about noon. Then he told the Jews, “Here is your king!” (John 19:14)

John's intention is clear; the presentation of Jesus at this time is an explicit statement that he is being prepared for the slaughter like a passover lamb.

Exclusively in John, the last supper is changed from a passover seder to some random meal where Jesus washes the feet of his disciples. The details that would present the last supper as a passover seder were intentionally suppressed by John, otherwise it would be obvious that Jesus was not crucified on passover.

One such change (there are multiple) is that Judas goes out to purchase for the festive meal. This does not appear in the synoptic gospels because they already ate the meal.

In another striking change made in John, the disciples do not enter the praetorium of Pilate because it is the eve of the passover:

• “They themselves did not enter the governor's headquarters, so that they would not be defiled, but could eat the Passover.” (John 18:28)
  • 29 So Pilate went outside to them…
  • 33 So Pilate entered his headquarters again…
  • 38 …After he had said this, he went back outside to the Jews…

In other gospels the opposite happens;

• 11 Now Jesus stood before the governor, … 12 But when he was accused by the chief priests and elders, he gave no answer.“ (Matthew 27:12)

• Mark 15:1-3
  • 1 Very early in the morning, the chief priests, with the elders, the teachers of the law and the whole Sanhedrin, made their plans. So they bound Jesus, led him away and handed him over to Pilate.
  • 2 “Are you the king of the Jews?” asked Pilate. “You have said so,” Jesus replied.
  • 3 The chief priests accused him of many things.

• Luke 23:7-13
  • 7 And when he learned that he belonged to Herod's jurisdiction, he sent him over to Herod, who was himself in Jerusalem at that time.
  • 8 When Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him, and he was hoping to see some sign done by him.
  • 9 So he questioned him at some length, but he made no answer.
  • 10 The chief priests and the scribes stood by, vehemently accusing him.
  • 11 And Herod with his soldiers treated him with contempt and mocked him. Then, arraying him in splendid clothing, he sent him back to Pilate.
  • 12 And Herod and Pilate became friends with each other that very day, for before this they had been at enmity with each other.
  • 13 Pilate then called together the chief priests and the rulers and the people,

Pilate was the Roman procurator (governor) of Judaea, appointed by the emperor in Rome. He lived in Caesarea, the capital of the Roman province of Judaea, but when he was in Jerusalem he resided at Herod’s Palace, which served as the ‘praetorium’or governor’s palace after Judaea came under direct Roman rule in 6AD.

Given that the soldiers mocked Jesus in the praetorium, in the presence of the chief priests and scribes, etc. it can also be said that Mark and Matthew support the idea they were present in Herod's praetorium as well as in Pilate's house or office.

John is interested in painting Jesus into prophecy so he says he was nailed to the cross with his hands and feet.

• John 20:25-27
  • 25 So the other disciples told him, “We have seen the Lord.” But he said to them, p“Unless I see in his hands the mark of the nails, and place my finger into the mark of the nails, and place my hand into his side, I will never believe.”
  • 26 Eight days later, his disciples were inside again, and Thomas was with them. qAlthough the doors were locked, Jesus came and stood among them and said, q“Peace be with you.” 27 Then he said to Thomas, r“Put your finger here, and see my hands; and put out your hand, and place it in my side. Do not disbelieve, but believe.”

The Greek word translated “hands” is cheir, which means literally “hands.” There is no Greek word for “wrists” in the New Testament, even though some versions translate Acts 12:7 to say that the chains fell off Peter’s wrists. But the Greek word in this verse is also cheir.

Paul disagrees:

• It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. (1 Corinthians 15:44)