Interesting, so you do not believe the Meshiah fulfilled all of Pesach-Matzot? When Paul says "Meshiah our Pesach is sacrificed for us" he means, of course, the pesach sacrifice. However in the same passage which I previously quoted above, Deuteronomy 16, we read that Mosheh refers to the whole week as the Pesach or Passover, and this we can know because there is not a sacrifice from the herd commanded for the first night of the Pesach.
Deuteronomy 16:1-2 KJV
1 Observe the month of Abib, and keep the passover unto the LORD thy God: for in the month of Abib the LORD thy God brought thee forth out of Egypt by night.
2
Thou shalt therefore sacrifice the passover unto the LORD thy God, of the flock
and the herd, in the place which the LORD shall choose to place his name there.
This statement therefore speaks of the whole week as the Pesach or Passover, including the seven days of Matzot, not just the first sacrifice between the evenings, which is also the likely case in the Gospel accounts in certain places which appear to mean only the first day, (for example John 18:28). Moreover, in Exodus 13:6, we read that there is indeed a feast unto the Most High in the seventh day of Matzot.
Exodus 13:6 KJV
6 Seven days thou shalt eat unleavened bread, and in the seventh day
shall be a feast to the LORD.
Moreover there is this statement concerning the timing in multiple accounts:
Matthew 26:3-5 ASV
3 Then were gathered together the chief priests, and the elders of the people, unto the court of the high priest, who was called Caiaphas;
4 and they took counsel together that they might take Jesus by subtlety, and kill him.
5 But they said,
Not during the feast, lest a tumult arise among the people.
Mark 14:1-2 ASV
1 Now after two days was
the feast of the passover and the unleavened bread: and the chief priests and the scribes sought how they might take him with subtlety, and kill him:
2 for they said,
Not during the feast, lest haply there shall be a tumult of the people.
These things are written because they are true, and the authors wrote them for our understanding, and the rulers of the people did not suddenly change their minds about this and do something different than what is stated: this statement therefore cannot be ignored. Additionally it is perfectly clear in multiple accounts that the Meshiah and his disciples kept the Pesach in its appointed time, the day in which the Pesach must be sacrificed.
Matthew 26:17 N/A-W/H
17
τη δε πρωτη των αζυμων προσηλθον οι μαθηται τω ιησου λεγοντες που θελεις ετοιμασωμεν σοι φαγειν το πασχα
The
prote of the Azumon is the foremost day immediately upon-before the feast of the Azumon, (Matzot, Unleavened Bread).
Mark 14:12 N/A-W/H
12
και τη πρωτη ημερα των αζυμων οτε το πασχα εθυον λεγουσιν αυτω οι μαθηται αυτου που θελεις απελθοντες ετοιμασωμεν ινα φαγης το πασχα
And Luke tells us that this is the day when the Pesach must be sacrificed: and in Luke 22:1 the author tells us that the whole week of Matzot or Unleaveen Bread is called the Pesach or Passover. Why does the author find a need to clarify this if what I have presented from the scripture is not true? His statement is based on Deuteronomy 16:2 quoted above herein.
Luke 22:1 ASV
1 Now the feast of unleavened bread drew nigh, which is called the Passover.
Then, in the same passage, the author explains that what the other authors are calling the prote of the Azumon is the day wherein the Pesach
must be sacrificed, (because it is according to the Torah).
Luke 22:7 ASV
7 And the day of unleavened bread came on which the passover must be sacrificed.
There is no way around all of these scripture facts, it cannot have happened the way you have surmised: it is what it is according to the scripture. Moreover in this manner, the way presented in all the things I have offered thus far, the Meshiah fulfills the entire feast of Pesach-Matzot. Some Rabbi's have recognized this feast of Meshiah in the last day of Matzot, (particularly Chabad Lubavitch, see
Moshiach's Meal), but having rejected the true Meshiah they cannot see that it has already been fulfilled.
Regarding the so-called Rapture: perhaps it is not quite what you have imagined it will be? I am going to slightly adjust only a single word in the following text for clarity: "And", which is very likely to be understood in this context as "Also", which I will put in red bold brackets.
2 Corinthians 12:1-4 ASV
1 I must needs glory, though it is not expedient; but I will come to visions and revelations of the Lord.
2 I know a man in Christ, fourteen years ago (whether in the body, I know not; or whether out of the body, I know not; God knoweth),
such a one [G5108 τοιουτος] caught up [G726 harpazo] even to the third heaven.
3 And
[Also] I know
such a man [G5108 τοιουτος + ανθρωπος] (whether in the body, or apart from the body, I know not; God knoweth),
4
how that he was caught up [G726 harpazo] into Paradise, and heard unspeakable words, which it is not lawful for a man to utter.
Herein we have G726 harpazo not once but twice, and this is the same word used for the term rapture in the remainder of the writings of Saul who becomes Paul, (
rapture actually comes from the equivalent Latin word in the Vulgate, which you may already know, but if not, see Etymology in
this wiki link).
Thus we have two entities, two labeled as "such a one", (G5108 τοιουτος), which are both "raptured" here in this vision or revelation given to Saul who becomes Paul.
1) Which one was raptured into the third heaven uttering things not lawful for a man to utter? (Luke 23:39).
2) Which one having been crucified with Meshiah was raptured into Paradise with Meshiah? (Luke 23:40-43).
The one heard the other blaspheming: they are not the same,
ehem, "person".