You shall keep it until the fourteenth day of the same month; and the whole assembly of the congregation of Israel shall kill it at evening.
Parallel Translations
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You shall keep it until the fourteenth day of the same month; and the whole assembly of the congregation of Israel shall kill it at evening.
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And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening.
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and ye shall keep it unto the fourteenth day of the same month; and the whole assembly of the congregation of Israel shall kill it at dusk.
Examined in Scripture Analysis
Commandments (1)
The laws of the Torah, each cited and shown as a primary source.
Cross-references (24)
Passages linked to Exodus 12:6 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Leviticus 23:5 In the first month, on the fourteenth day of the month in the evening, is Yahweh’s Passover.
- Numbers 28:16 “ ‘In the first month, on the fourteenth day of the month, is Yahweh’s Passover.
- 2 Chronicles 30:15-18 Then they killed the Passover on the fourteenth day of the second month. The priests and the Levites were ashamed, and sanctified themselves, and brought burnt offerings into Yahweh’s house. They stood in their place after their order, according to the law of Moses the man of God. The priests sprinkled the blood which they received of the hand of the Levites. For there were many in the assembly who had not sanctified themselves: therefore the Levites were in charge of killing the Passovers for everyone who was not clean, to sanctify them to Yahweh. For a multitude of the people, even many of Ephraim, Manasseh, Issachar, and Zebulun, had not cleansed themselves, yet they ate the Passover other than the way it is written. For Hezekiah had prayed for them, saying, “May the good Yahweh pardon everyone
- Exodus 12:18 In the first month, on the fourteenth day of the month at evening, you shall eat unleavened bread, until the twenty first day of the month at evening.
- Numbers 9:1-3 Yahweh spoke to Moses in the wilderness of Sinai, in the first month of the second year after they had come out of the land of Egypt, saying, “Let the children of Israel keep the Passover in its appointed season. On the fourteenth day of this month, at evening, you shall keep it in its appointed season. You shall keep it according to all its statutes and according to all its ordinances.”
- Numbers 9:11 In the second month, on the fourteenth day at evening they shall keep it; they shall eat it with unleavened bread and bitter herbs.
- Exodus 16:12 “I have heard the murmurings of the children of Israel. Speak to them, saying, ‘At evening you shall eat meat, and in the morning you shall be filled with bread. Then you will know that I am Yahweh your God.’ ”
- Deuteronomy 16:1-6 Observe the month of Abib, and keep the Passover to Yahweh your God; for in the month of Abib Yahweh your God brought you out of Egypt by night. You shall sacrifice the Passover to Yahweh your God, of the flock and the herd, in the place which Yahweh shall choose to cause his name to dwell there. You shall eat no leavened bread with it. You shall eat unleavened bread with it seven days, even the bread of affliction (for you came out of the land of Egypt in haste) that you may remember the day when you came out of the land of Egypt all the days of your life. No yeast shall be seen with you in all your borders seven days; neither shall any of the meat, which you sacrifice the first day at evening, remain all night until the morning. You may not sacrifice the Passover within any of your gates which Yahweh your God gives you; but at the place which Yahweh your God shall choose to cause his name to dwell in, there you shall sacrifice the Passover at evening, at the going down of the sun, at the season that you came out of Egypt.
- Ezekiel 45:21 “ ‘ “In the first month, in the fourteenth day of the month, you shall have the Passover, a feast of seven days; unleavened bread shall be eaten.
- Acts 4:27 “For truly, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together against your holy servant, Jesus, whom you anointed,
- Numbers 28:18 In the first day shall be a holy convocation. You shall do no regular work,
- Matthew 27:20 Now the chief priests and the elders persuaded the multitudes to ask for Barabbas, and destroy Jesus.
- Matthew 27:25 All the people answered, “May his blood be on us, and on our children!”
- Matthew 27:46-50 About the ninth hour Jesus cried with a loud voice, saying, “Eli, Eli, lima sabachthani?” That is, “My God, my God, why have you forsaken me?” Some of them who stood there, when they heard it, said, “This man is calling Elijah.” Immediately one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave him a drink. The rest said, “Let him be. Let’s see whether Elijah comes to save him.” Jesus cried again with a loud voice, and yielded up his spirit.
- Mark 15:1 Immediately in the morning the chief priests, with the elders and scribes, and the whole council, held a consultation, bound Jesus, carried him away, and delivered him up to Pilate.
- Mark 15:8 The multitude, crying aloud, began to ask him to do as he always did for them.
- Mark 15:11 But the chief priests stirred up the multitude, that he should release Barabbas to them instead.
- Mark 15:25 It was the third hour, and they crucified him.
- Mark 15:33-34 When the sixth hour had come, there was darkness over the whole land until the ninth hour. At the ninth hour Jesus cried with a loud voice, saying, “Eloi, Eloi, lama sabachthani?” which is, being interpreted, “My God, my God, why have you forsaken me?”
- Luke 23:1 The whole company of them rose up and brought him before Pilate.
- Luke 23:18 But they all cried out together, saying, “Away with this man! Release to us Barabbas!”—
- Isaiah 53:6 All we like sheep have gone astray. Everyone has turned to his own way; and Yahweh has laid on him the iniquity of us all.
- Acts 2:23 him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed;
- Acts 3:14 But you denied the Holy and Righteous One and asked for a murderer to be granted to you,
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Explain this verse (14 sources)
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Geneva Bible translators 1599 · Public Domain Everyone his house.
Everyone his house.
Hebrew, between the two evenings, or twilight.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Exo 12:6 And ye shall keep it up until…
Exo 12:6 And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening.
Ver. 6. Until the fourteenth day.] {See Trapp on "Exo 12:3"}
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In the evening.] Christ came in the evening of the world; {Heb 1:2} in "the last hour" (εσχατη ωρα, 1Jn 2:11); when all lay buried in darkness; in the eventide of our sin and death.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Ye shall keep it up; separate it from the…
Ye shall keep it up; separate it from the rest of the flock, and keep it in a safe place; the reasons of which, Exo 12:3.
The whole assembly; or rather, every assembly, to wit, every such society as meet together for eating of the lamb. And the assembly is said to kill it, because one person did it in their name, and by their appointment; in which manner, and upon which reason, the whole congregation is said to stone a man, Lev 24:14,16; Num 15:35; Deu 22:21. It is probable it was killed by the master of the family, who was a priest in his own family, &c.
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In the evening; Heb. between the evenings, or the two evenings, i.e. between the beginning and end of the evening. The evening is one third part of the day, and one of the appointed and usual times of devotion, as appears from Psa 55:17; Dan 6:10; and it begun at their ninth or our third hour, as may be gathered from Act 3:1; for then the sun began more sensibly to decline, whence that time is fitly called by the Jews the first evening, and that was the time of the evening sacrifice; the second evening was when the sun was setting or set. Between these it was to be killed. This had a respect both to the time of the world’s age when Christ came, which was its evening, or declining time, or end, Heb 1:2; 9:26; 1Pe 1:20; and the time of the day in which Christ our Passover was killed, Mat 27:46-50; Mar 15:25,33,34.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And ye shall keep it up until the fourteenth…
And ye shall keep it up until the fourteenth day of the same month,.... In their houses; this may denote the preservation of Christ in his infancy, and to the appointed time of his sufferings and death; and it is remarkable, that on this very day, the tenth of Nisan, four days before the passover, and so as many days before his sufferings and death, he made his entry into Jerusalem, near to which he was to be offered up, Joh 12:1,
and the whole assembly of the congregation shall kill it in the evening; that is, of the fourteenth of Nisan; not between the two suns, as the Targum of Jonathan, between the sun setting and the sun rising; nor between the setting of the sun, and the entire disappearance of its rays of light reflecting in the air and clouds after it, as Aben Ezra; so it is said in the Talmud (k), after the sun is set, all the time that the face of the east is red; others say as long as a man can walk half a mile after sun setting; and others, the twinkling of an eye; but "between the two evening's" (l), as it may be rendered; which respects that space of time after the sun begins to decline, and the entire setting of it; when the sun begins to decline, as it does after noon, that is the first evening, and when it is set, that is the second; and the middle space between the one and the other is about the nineth hour of the day, according to the Jewish computation, and, with us, about three o'clock in the afternoon, about which time the passover used to be killed; for they say (m),"the daily sacrifice was slain at eight and a half, and offered at the nineth; but on the evening of the passover it was slain at seven and a half, and offered at eight and a half, whether on a common day, or on a sabbath; and if the evening of the passover happened to be on the evening of the sabbath, it was slain at six and a half, and offered up at seven and a half, and after that the passover;''which was done, that there might be time before the last evening for the slaying of the passover lamb. Josephus (n) says, at the passover they slew the sacrifice from the nineth hour to the eleventh; See Gill on Mat 26:17, and it being at the nineth hour that our Lord was crucified, the agreement between him and the paschal lamb in this circumstance very manifestly appears, Mat 27:46 though it may also in general denote Christ's appearing in the last days, in the end of the world, to put away sin by the sacrifice of himself: the slaying of the paschal lamb is ascribed to the "whole assembly of the congregation", because it was to be slain by their order, and in their name, for their use, and they present; and thus the crucifixion of Christ, his sufferings and death, are attributed to the men of Israel, and all the house of Israel, Act 2:22.
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(k) T. Bab. Sabbat, fol. 34. 2. (l) "inter duas vesperas", Pagninus, Montanus, Junius & Tremellius, Piscator, Ainsworth. (m) Misn. Pesach. c. 5. sect. 1. (n) De Bello Jud. l. 6. c. 9. sect. 3.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 6. Ye shall keep it up until the…
Verse 6. Ye shall keep it up until the fourteenth day] The lamb or kid was to be taken from the flock on the tenth day, and kept up and fed by itself till the fourteenth day, when it was to be sacrificed. This was never commanded nor practised afterwards. The rabbins mark four things that were required in the first passover that were never required afterwards:
1. The eating of the lamb in their houses dispersed through Goshen.
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2. The taking the lamb on the tenth day.
3. The striking of its blood on the door posts and lintels of their houses. And,
4. Their eating it in haste. These things were not required of the succeeding generations.
The whole assembly - shall kill it] Any person might kill it, the sacrificial act in this case not being confined to the priests.
In the evening] בין הערבים beyn haarbayim, "between the two evenings." The Jews divided the day into morning and evening: till the sun passed the meridian all was morning or fore-noon; after that, all was afternoon or evening. Their first evening began just after twelve o'clock, and continued till sunset; their second evening began at sunset and continued till night, i.e., during the whole time of twilight; between twelve o'clock, therefore, and the termination of twilight, the passover was to be offered.
"The day among the Jews had twelve hours, Joh 11:9. Their first hour was about six o'clock in the morning with us. Their sixth hour was our noon. Their ninth hour answered to our three o'clock in the afternoon. By this we may understand that the time in which Christ was crucified began at the third hour, that is, at nine o'clock in the morning, the ordinary time for the daily morning sacrifice, and ended at the ninth hour, that is, three o'clock in the afternoon, the time of the evening sacrifice, Mr 15:25; Mr 15:33; Mr 15:34-37. Wherefore their ninth hour was their hour of prayer, when they used to go into the temple at the daily evening sacrifice, Ac 3:1; and this was the ordinary time for the passover. It is worthy of remark that God sets no particular hour for the killing of the passover: any time between the two evenings, i.e., between twelve o'clock in the day and the termination of twilight, was lawful. The daily sacrifice (see Ex 29:38-39) was killed at half past the eighth hour, that is, half an hour BEFORE three in the afternoon; and it was offered up at half past the ninth hour, that is, half an hour AFTER three. In the evening of the passover it was killed at half past the seventh hour, and offered at half past the eighth, that is, half an hour BEFORE three: and if the evening of the passover fell on the evening of the Sabbath, it was killed at half past the SIXTH hour, and offered at half past the SEVENTH, that is, half an hour BEFORE two in the afternoon. The reason of this was, they were first obliged to kill the daily sacrifice, and then to kill and roast the paschal lamb, and also to rest the evening before the passover. Agreeably to this Maimonides says 'the killing of the passover is after mid-day, and if they kill it before it is not lawful; and they do not kill it till after the daily evening sacrifice, and burning of incense: and after they have trimmed the lamps they begin to kill the paschal lambs until the end of the day.' By this time of the day God foreshowed the sufferings of Christ in the evening of times or in the last days, Heb 1:2; 1Pe 1:19-20: and about the same time of the day, when the paschal lamb ordinarily died, HE died also, viz., at the ninth hour; Mt 27:46-50." See Ainsworth.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Exo 12:6. Ye shall keep it up — Keep…
Exo 12:6. Ye shall keep it up — Keep it apart from the rest of the flock. The whole assembly, shall kill it — That is, any man of the whole assembly might kill it. For slaying the passover was not appropriated to the priests.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Until the fourteenth day - It should be observed…
Until the fourteenth day - It should be observed that the offering of our Lord on the self-same day is an important point in determining the typical character of the transaction. A remarkable passage in the Talmud says: “It was a famous and old opinion among the ancient Jews that the day of the new year which was the beginning of the Israelites’ deliverance out of Egypt should in future time be the beginning of the redemption by the Messiah.”
In the evening - The Hebrew has between the two evenings. The meaning of the expression is disputed. The most probable explanation is that it includes the time from afternoon, or early eventide, until sunset. This accords with the ancient custom of the Hebrews, who killed the paschal lamb immediately after the offering of the daily sacrifice, which on the day of the Passover took place a little earlier than usual, between two and three p.m. This would allow about two hours and a half for slaying and preparing all the lambs. It is clear that they would not wait until sunset, at which time the evening meal would take place. The slaying of the lamb thus coincides exactly with the death of our Saviour, at the ninth hour of the day Mat 27:46.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Sacrifice, not simply kill, as the Protestants would have…
Sacrifice, not simply kill, as the Protestants would have it. (Worthington) --- Evening. Hebrew, "between the two evenings," or "suns," according to the Chaldean, alluding to the sun when it declines and when it sets, including about the space of two hours. This time belonged to the evening of the 14th [of Nisan], at which time the lamb was to be sacrificed, though it was to be eaten in the night, which pertained to the 15th. (Menochius) --- The Jews began the day at sun-set, and some began the first evening soon after mid-day. (Matthew xiv. 15, and seq.[following]) (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain keep it up until the fourteenth day, &c.--Being selected…
keep it up until the fourteenth day, &c.--Being selected from the rest of the flock, it was to be separated four days before sacrifice; and for the same length of time was Christ under examination and His spotless innocence declared before the world.
kill it in the evening--that is, the interval between the sun's beginning to decline, and sunset, corresponding to our three o'clock in the afternoon.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 6. Until the fourteenth day — For three days,…
6. Until the fourteenth day — For three days, which were, as we suppose, the days of darkness in the land of Egypt, the devoted lamb was kept for the sacrifice — in each family the centre of prayerful and grateful meditations as they talked together of the great morning of deliverance that was about to dawn on them.
The whole assembly — Each family in its own house, that the sacrifice might be simultaneous in all the land.
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In the evening — Literally, Between the two evenings; the time which was afterward specified for the evening sacrifice, Num_28:4, and described in Deu_16:6, as the time of the “going down of the sun.” The Rabbies understand that the first of the “two evenings” is when the sun begins to decline and the heat to decrease, or about three o’clock, and that the second is sunset, so that “between the two evenings” would be, at the fourteenth of Abib, between three and six. Kimchi, Rashi, and others, interpret the period of the declining sun as the first evening, and that of twilight as the second; so that the moment of sunset is the point “between the two evenings.” Whichever view be adopted, “about sunset” is the time fixed, allowing some latitude on both sides, as became necessary afterwards when the lambs were offered in the temple.
The Lamb of God was offered at the time of the paschal feast, and at the paschal hour, for “at the ninth hour,” three in the afternoon, he “cried with a loud voice, and gave up the ghost.” Mar_15:34; Mar_15:37.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 6. ye shall keep it up] Heb. it shall…
6. ye shall keep it up] Heb. it shall be to you for a keeping: cf. Exo_16:23; Exo_16:32-34, Num_17:10 [Heb. 25], Exo_19:9.
the whole assembly of the congregation of Israel] Cf. for the pleonasm Num_14:5.
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between the two evenings] one of P’s technical expressions: of the Passover, as here, Lev_23:5, Num_9:3; Num_9:5; Num_9:11; of the time for offering the evening burnt-offering, Exo_29:39; Exo_29:41, Num_28:4; Num_28:8; of the time for lighting the lamps in the Tabernacle, Exo_30:8; and Exo_16:12†. The meaning is disputed. (1) Onkelos renders בין שמשיא ‘between the two suns,’ which is explained in the Talm. to mean the time between sunset and the stars becoming visible; cf. Ibn Ezra (as cited by Kalisch), ‘We have two evenings; the first, sunset, the second, the ceasing of the light which is reflected in the clouds; and the interval between them is about an hour and 20 minutes’ (so Ges. Keil). The Italian astronomer, Schiaparelli (Astronomy in the O.T., 1905, p. 92 f.), arrives at nearly the same explanation. He supposes that the expression arose out of the custom of watching for the first appearance of the crescent moon to mark the beginning of the new month; and thinks that the ‘first’ evening would be the half-hour between sunset and the average time at which in the latitude of Palestine the crescent moon would appear, and that the ‘second’ evening would be the hour afterwards, from the appearance of the crescent to complete darkness: ‘between the two evenings’ would thus mark the time about half-an-hour after sunset. Cf. Deu_16:6, where the Passover is to be sacrificed ‘at the going down of the sun,’ i.e. at sunset. (2) Saadiah (d. a.d. 942), Rashi and Kimchi understand the ‘first’ evening to be the time when the sun first begins to decline to the west, and the shadows begin to lengthen, and the ‘second’ evening to be the beginning of night. But this interpretation gives a very forced sense to the ‘first’ evening. (3) The traditional explanation, adopted by the Pharisees and the Talmudists (Pesâḥim 61a) was that the ‘first’ evening was when the heat of the sun begins to decrease, about 3 p.m., and that the ‘second’ evening began with sunset. So Josephus (BJ. vi. 9. 3) says that in his day the Passover was sacrificed ‘from the 9th to the 11th hour’ (i.e. from 3 to 5 p.m.). The Mishna (Pesâḥim v. 1) seems to imply that the Passover was usually killed half-an-hour after the 8th hour, i.e. at 2.30 p.m.1[128]: the time however appears to have been variable; for ibid. § 3 it is merely said that if offered ‘before noon,’ it was not valid. (1) is the most natural explanation of the Heb. expression, and has also the support of Deu_16:6 : but (3) is certainly the sense that was traditionally attached to it.
[128] In Exo_29:39; Exo_29:41 ‘between the two evenings’ is also assigned as the time at which the daily burnt-offering was to be offered: when the two collided, the daily burnt-offering was offered an hour earlier (slaughtered, half-an-hour after the 7th hour, and sacrificed half-an-hour after the 8th hour). Pes. v. 1.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (6) Ye shall keep it up.—Heb., ye shall have…
(6) Ye shall keep it up.—Heb., ye shall have it in custody: separate it, i.e., from the flock, and keep it in or near your house for four days. During this time it could be carefully and thoroughly inspected. (Comp. Exo_12:3.)
The whole assembly of the congregation . . . shall kill it.—Every head of a family belonging to the “congregation” was to make the necessary arrangements, to have the victim ready, and to kill it on the fourteenth day, the day of the full moon, at a time described as that “between the two evenings.” There is some doubt as to the meaning of this phrase. According to Onkelos and Aben Ezra, the first evening was at sunset, the second about an hour later, when the twilight ended and the stars came out. With this view agrees the direction in Deu_16:6 :—“Thou shalt sacrifice the passover at even, at the going down of the sun.” It is objected that, according to Josephus (Bell. Jud., vi. 9, § 3), the actual time of the sacrifice was “from the ninth to the eleventh hour”—i.e., from three o’clock to five—and that there would not have been time for the customary ceremonies during the short twilight of Palestine. The ceremonies consisted in the slaughter of the lambs at the tabernacle door, and the conveyance of the blood in basins to the altar, in order that it might be sprinkled upon it. For this operation a period of several hours’ duration would seem to have been necessary: hence the time came gradually to be extended; and when this had been done, a new interpretation of the phrase “between the evenings” grew up. The first evening was explained to begin with the decline of the sun from the zenith, and the second with the sunset; but this can scarcely have been the original idea.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Ye shall keep it up until the fourteenth day.…
Ye shall keep it up until the fourteenth day. The interval of four days (see ver. 3) was probably intended to give ample time for the thorough inspection of the lamb, and for obtaining another, if any defect was discovered. The precept is not observed by the modern Jews; and the later Targum (which belongs to the sixth century after Christ) teaches that it was only intended to apply to the first institution; but the text of Exodus is wholly against this. The whole assembly of the congregation of Israel shall kill it. One of the main peculiarities of the Paschal sacrifice was this that the head of each family was entitled in the early times wasrequired to offer the sacrifice for himself. In it no one intervened between the individual and God. Thus it was recognised that the whole nation was a nation of priests, as are Christians also, according to St. John (Rev_1:6) and St. Peter. (1Pe_2:5) The intervention of Levites at a late date (2Ch_30:17 2Ch_35:5, etc.) was contrary to the original institution. In the evening. Litterally, "between the two evenings." This phrase has been explained in two ways. Some regard the first evening as commencing when the sun begins visibly to decline from the zenith, i.e. about two or three o"clock; and the second as following the sunset. Others say, that the sunset introduces the first evening, and that the second begins when the twilight ends, which they consider to have been "an hour and twenty minutes later" (Ebn Ezra, quoted by Kalisch). The use of the phrase in Exo_16:12, and the command in Deu_16:6 shalt sacrifice the passover at even, at the going down of the sun," seem to be decisive in favour of the second explanation. The first arose out of the later practice. When the lambs were sacrificed in the temple by a continual succession of offerers, it became impossible to complete the sacrifices in the short time originally allowed. Of necessity the work of killing the victims was commenced pretty early in the afternoon, and continued till after sunset. The interpretation of the direction was then altered, to bring it into accord with the altered practice.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 12:6 the whole assembly of the community: Both the…
12:6 the whole assembly of the community: Both the benefits and the responsibility of a relationship with God are realized in community.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.