If then you have to judge things pertaining to this life, do you set them to judge who are of no account in the assembly?
Parallel Translations
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If then you have to judge things pertaining to this life, do you set them to judge who are of no account in the assembly?
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If ye have iudgementes of worldely matters take them which are despised in the congregacion and make them iudges.
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If then ye haue iudgements of things perteining to this life, set vp them which are least esteemed in the Church.
Cross-references (2)
Passages linked to 1 Corinthians 6:4 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Corinthians 5:12 For what do I have to do with also judging those who are outside? Don’t you judge those who are within?
- Acts 6:2-4 The twelve summoned the multitude of the disciples and said, “It is not appropriate for us to forsake the word of God and serve tables. Therefore select from among you, brothers, seven men of good report, full of the Holy Spirit and of wisdom, whom we may appoint over this business. But we will continue steadfastly in prayer and in the ministry of the word.”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (20 sources)
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John Calvin 1540 · Public Domain 4. If you have judgments then as to things…
4. If you have judgments then as to things pertaining to this life We must always keep in view what causes he is treating of; for public trials are beyond our province, and ought not to be transferred to our disposal; but as to private matters it is allowable to determine without the cognizance of the magistrate. As, then, we do not detract in any degree from the authority of the magistrate by having recourse to arbitration, it is not without good reason that the Apostle enjoins it upon Christians to refrain from resorting to profane, that is, unbelieving judges. And lest they should allege that they were deprived of a better remedy, he directs them to choose out of the Church arbiters, who may settle causes agreeably and equitably. Farther, lest they should allege that they have not a sufficient number of qualified persons, he says that the meanest is competent to discharge this office. There is, therefore, no detracting here from the dignity of the office of magistrates, when he gives orders that their office be committed to contemptible persons, for this (as I have already said) is stated by anticipation, as though he had said: “Even the lowest and meanest among you will discharge this office better than those unbelieving judges to whom you have recourse. So far are you from necessity in this way.”
Chrysostom comes near this interpretation, though he appends to it something additional; for he is of opinion, that the Apostle meant to say, that, even though the Corinthians should find no one among themselves who had sufficient wisdom for judging, they must nevertheless make choice of some, of whatever stamp they were. Ambrose touches neither heaven nor earth. I think I have faithfully brought out the Apostle’s intention — that the lowest among believers was preferred by him to unbelievers, as to capacity of judging. There are some that strike out a quite different meaning, for they understand the word καθιζετε to be in the present tense — You set them to judge, and by those that are least esteemed in the Church they understand profane persons. This, however, is more ingenious than solid, for that were a poor designation of unbelievers. Besides, the form of expression, if you have, would not suit so well with a reproof, for the expression would have required rather to be while you have, for that condition takes away from the force of it. Hence I am the more inclined to think, that a remedy for the evil is here prescribed.
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That this statement, however, was taken up wrong by the ancients, appears from a certain passage in Augustine. For in his book — “On the Work of Monks,” where he makes mention of his employments, he declares that among his numerous engagements, the most disagreeable of all was, that he was under the necessity of devoting a part of the day to secular affairs, but that he at the same time endured it patiently, because the Apostle had imposed upon him this necessity. From this passage, and from a certain epistle, it appears that the bishops were accustomed to sit at certain hours to settle disputes, as if the Apostle had been referring to them here. As, however, matters always become worse, there sprang from this error, in process of time, that jurisdiction which the officials of the bishops assume to themselves in money matters. In that ancient custom there are two things that are deserving of reproof — that the bishops were involved in matters that were foreign to their office; and that they wronged God in making his authority and command a pretext for turning aside from their proper calling. The evil, however, was in some degree excusable, but as for the profane custom, which has come to prevail in the Papacy, it were the height of baseness to excuse or defend it.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Courts and places of judgments.
Courts and places of judgments.
Even the most abject among you.
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The conclusion, wherein he prescribeth a remedy for this mischief: to wit, if they end their private affairs betwixt themselves by chosen arbiters out of the Church: for which matter and purpose, the least of you, saith he, is sufficient. Therefore he condemneth not judgment seats, but showeth what is expedient for the circumstance of the time, and that without any diminishing of the right of the magistrate: for he speaketh not of judgments which are practiced between the faithful and the infidels, neither of public judgments, but of controversies which may be ended by private arbiters.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 4 If then ye have judgments of things pertaining…
4 If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church.
Ver. 4. If then ye have judgments] As the Corinthians, being many of them merchants, had many lawsuits. But if men’s hearts were not bigger than their suits, there would not be half so many.
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Who are least esteemed] Rather than go to law before heathen judges. The lowest, if of any judgment, are high enough for such a purpose. Why should those sordida poscinummia, qui latrocinia intra moenia exercent, as Columella hath it, those Crumenimulgae, the unconscionable lawyers, make a spoil of us; and then when they die, build hospitals for fools, as one of them did, saying, Of fools I got my estate, and to fools I will leave it. Of those that go to law, we may well say, as Charondas once did of those that go to sea, Se non mirari qui semel mare ingressus sit, sed qui iterum, that he marvelled not at those that went once, but at those that would go again.
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 If then ye have judgment of things pertaining to…
If then ye have judgment of things pertaining to this life, that is, if you have any cause of suing or impleading one another for things that pertain to this life, be they of what nature they will,
set them to judge who are least esteemed in the church; rather commit the umpirage and determination of such little differences to the meanest members of your church, than go to contend before pagans and infidels: or do not employ your teachers about them, who have higher work to be employed in; but employ those who are of a lower order in the church, and whose business and concerns lie in secular affairs.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain It must be still obsreved, that the apostle, doth…
It must be still obsreved, that the apostle, doth not go about to abolish the use of secular judgments, or condemn going to law; but only reproves the abuses that were found among them therein. Brother going to law with brother; that is, one Christian with another: and this not before a Christian but an heathen magistrate; by means whereof the Gentiles became acquainted with the covetousness, ambition, and revenge, which was among Christians, to the dishonour of God, and to the discredit of the gospel.
More particularly, the apostle farther censures and reproves them, first, for going to law about trifles and small matters; Are ye unworthy to judge the least matters? Should Christians thus implead one another before infidels for mere trifles? It seems it has been an ancient and too common fault, that every petty difference has pestered the tribunal.
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Secondly, for their impleading and persecuting one another; it was with heat and passion, with impatience and impetuous anger. Going to law is one of those duties which is difficultly managed without sin; it is an hard matter for a man to right his estate, and not wrong his soul.
Thirdly, He reproves them, because they did not choose rather to put up with some wrongs, than right themselves by going to law? Why do ye not rather take wrong? why do ye not suffer yourselves to be defrauded?
Teaching us, that something should not only be hazarded, but parted with, for peace sake. Peace is a jewel worth our buying at a dearer rate than most men are willing to give for it; and a peaceable Christian will put up with many injuries patiently, rather than use extremity, referring his cause to Him that judgeth righteously; who very often in this life repays us what we part with for peace sake twice over. Blessed are the meek, they shall inherit the earth.
Fourthly, The apostle blames them for their precipitation and haste, in going to law one with another; the law should have been their last refuge after trial of all other means.
First, they should have referred it to their brethren; if they could not end it, then the law was open. But instead of this, as soon as any difference arose, they sent presently for a writ to the heathenish courts of judicature.
Fifthly, He blames the ignorance which was found amongst them, that there was no wise person found with them, who could compromise and compose differences before they went too far; 1Co 6:5. I speak it to your shame. Is it so, that there is not a wise man amongst you, that is able to judge between his brethren?
As if he had said, "What, will ye all stand and look on these unkind bickerings; and is there not one among you, that has so much skill as to quiet and compose them? I am really ashamed of it."
Sixthly, He rebukes their slothfulness, together with their ignorance, that they were lazy as well as unskillful, and unwilling to interpose for the composing of their brethren’s differences. A little pains timely taken by us, may prevent abundance of strife and dissension between contending brethren. These are the principal faults which the apostle condemns in these Corinthians going to law: it is not the action, or thing itself, but the circumstances attending it, and the mismanagement of it, that is here condemned; which being rectified, law is no doubt lawful, whatever some erroneous persons have affirmed to the contrary.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain If then ye have judgments of things pertaining to…
If then ye have judgments of things pertaining to this life,.... Not judgements relating to life and death, for these were not in the power of a Jewish sanhedrim now, and much less of a Christian community, but were wholly in the power of the Roman magistrates; but judgments relating to the common affairs of life, or what the Jews call , "pecuniary judgments" (b), in distinction from , "judgments of souls", or capital ones. The Jews say (c),
"that forty years before the destruction of the temple, capital judgments were taken from Israel; and in the days of R. Simeon ben Jochai, pecuniary judgments were taken away from Israel.''
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Now this Rabbi lived many years after the times of the apostles, so that as yet the Jews had a power of exercising such judgments; and no doubt the Christian's also, who as yet were very little, if at all, distinguished from the Jews by the Romans: and therefore since such judgments were within the compass of their authority, the apostle advises
to set them to judge who are least esteemed in the church; meaning, not those of the lowest circumstances of life, and of the meanest abilities and capacities; for in the next verse he requires a wise man for such a business; but private persons, laymen, who were not in any office and authority in the church, in distinction from pastors, elders, and rulers, that were in office, power, and high esteem, whom he would not have troubled with cases of this nature; but should rather choose out from among the laity persons of the best judgment and capacity, to be umpires and arbitrators in such worldly matters, which do not so properly come under the notice and cognizance of spiritual guides. The phrase, "to judge", is not in the original text, where it is only "set", or "put in the chair"; but is added in the Vulgate Latin version; and to which agree both the Syriac and Arabic versions; the former reading the words, "they that are despised in the church, set for you in judgment"; and the latter, "make them to sit judges". The Jews, as Dr. Lightfoot observes, besides their great sanhedrim of seventy one persons, and that other of twenty three in their cities of note, and their triumvirate in every synagogue, had also two sorts of benches, who judged of lesser matters; the one was called , "the bench of authorized persons", experienced men, that were approved of, and had their authority from the sanhedrim; and the other was called , "the bench of idiots" (d), or private persons, or , "the bench of those who were not authorized" (e), or had not their authority, from the higher courts; but being judged proper persons, were chosen by the people to arbitrate matters in difference between them; and these are the men the apostle means, at least alludes to, before whom he would have the causes brought.
(b) Misn Sanhedrin, c. 1. sect. 1. (c) T. Hieros. Sanhedrin. fol. 24. 2. (d) T. Bab. Bava Metzia, fol. 32. 1. (e) Maimon. Hilch. Ishot, c. 17. sect. 13. T. Bab. Gittin, fol. 88. 2. Gloss. in. ib.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Them who are of no esteem in the church…
Them who are of no esteem in the church - That is, heathens, who, as such, could be in no esteem with the Christians.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 4. Things pertaining to this life] They could…
Verse 4. Things pertaining to this life] They could examine all civil cases among themselves, which they were permitted to determine without any hinderance from the heathen governments under which they lived.
Who are least esteemed in the Church.] τους εξουθενημενους, Those who were in the lowest order of judges; for the apostle may refer here to the order in the Jewish benches, as Dr. Lightfoot conjectures, of which there were five, viz:-
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1. The great Sanhedrin, consisting of seventy-two elders, which presided in Jerusalem.
2. The little Sanhedrin of twenty-five, in large cities, out of Jerusalem.
3. The Bench of Three in every synagogue.
4. The Authorized, or Authentic Bench.
5. The Bench not authorized, εξουθενημενος. This latter bench was so called because it received not its authority immediately from the Sanhedrin, but was chosen by the parties between whom the controversy depended. The apostle certainly does not mean persons of no repute, but such as these arbitrators, who were chosen for the purpose of settling private differences, and preventing them from going before the regular magistrates. The following verse makes it pretty evident that the apostle refers to this lower kind of tribunal; and hence he says,-
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain Ye have judgments - Causes; controversies; suits.
Ye have judgments - Causes; controversies; suits.
Things pertaining to this life - Property, etc.
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Set them to judge ... - The verb translated set καθίζετε kathizete may be either in the imperative mood, as in our translation, and then it will imply a command; or it may be regarded as in the indicative, and to be rendered interrogatively, “Do ye set or appoint them to judge who are of little repute for their wisdom and equity?” that is, pagan magistrates. The latter is probably the correct rendering, as according to the former no good reason can be given why Paul should command them to select as judges those who had little repute for wisdom in the church. Had he designed this as a command, he would doubtless have directed them to choose their most aged, wise and experienced men, instead of those “least esteemed.” It is manifest, therefore, that this is to he read as a question: “Since you are abundantly qualified yourselves to settle your own differences, do you employ the pagan magistrates, in whom the church can have little confidence for their integrity and justice?” It is designed, therefore, as a severe reproof for what they had been accustomed to do; and an implied injunction that they should do it no more.
Who are least esteemed - (ἐξουθενημένους exouthenēmenous). Who are “contemned,” or regarded as of no value or worth; in whose judgment and integrity you can have little or no confidence. According to the interpretation given above of the previous part of the verse this refers to the pagan magistrates - to people in whose virtue, piety and qualifications for just judgment Christians could have little confidence; and whose judgment must be regarded as in fact of very little value, and as very little likely to be correct. That the pagan magistrates were in general very corrupt, there can be no doubt. Many of them were people of abandoned character, of dissipated lives, men who were easily bribed, and people, therefore, in whose judgment Christians could repose little confidence. Paul reproves the Corinthians for going before them with their disputes when they could better settle them themselves. Others, however, who regard this whole passage as an instruction to Christians to appoint those to determine their controversies who were least esteemed, suppose that this refers to the “lowest orders” of judges among the Hebrews; to those who were least esteemed, or who were almost despised; and that Paul directs them to select even them in preference to the pagan magistrates. See Lightfoot. But the objection to this is obvious and insuperable. Paul would not have recommended this class of people to decide their causes, but would have recommended the selection of the most wise and virtuous among them. This is proved by 1Co 6:5, where, in directing them to settle their matters among themselves, he asks whether there is not a “wise man” among them, clearly proving that he wished their difficulties adjusted, not by the most obscure and the least respected members of the church, but by the most wise and intelligent members.
In the church - By the church. That is, the pagan magistrates evince such a character as not to be worthy of the confidence of the church in settling matters of controversy.
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 Set them to judge, who are the most despised…
Set them to judge, who are the most despised in the Church. Rather make choice of Christians of lesser parts and talents, than have recourse to infidels, who will be scandalized at the injuries and injustice done by Christians to each other. Besides you cannot but have some wise men among you to decide such matters. (Witham) --- St. Paul does not here mean to tell the Corinthians that they must choose the most despised and the most ignorant, but he wishes to inform them that if there were none but men of this description in the Church, it would still be more preferable to appoint these judges than to go to law before idolatrous judges. (Estius) --- It is plainly a fault,[1] weakness in you to run to such heathen judges: you should rather bear, and put up with the injuries done to you. --- A fault. Law-suits can hardly ever be without a fault, on one side or the other; and oftentimes on both sides. (Challoner)
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 judgments--that is, cases for judgment.
judgments--that is, cases for judgment.
least esteemed--literally, "those of no esteem." Any, however low in the Church, rather than the heathen (Co1 1:28). Questions of earthly property are of secondary consequence in the eyes of true Christians, and are therefore delegated to those in a secondary position in the Church.
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 4. Least esteemed—Alford truly calls this “a lofty irony.”…
4. Least esteemed—Alford truly calls this “a lofty irony.” And yet it implies a divine truth. Earthly matters are comparatively trifles in the light of eternity; and he who is a priest and king, through Christ, unto God, might easily trust a trifle of time to be decided by the humblest brother king. Yet the next verse shows that St. Paul is not seriously advising them to trust their disputes to the arbitration of incompetent hands.
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 4. judgments] domes, Wiclif. See note on 1Co_6:2. The…
4. judgments] domes, Wiclif. See note on 1Co_6:2. The meaning (2) seems the only admissible one here, inasmuch as Christians were not likely as yet to possess secular tribunals or to hold secular trials in the technical sense of the word. Secular causes they had, and as we see, they carried them before the heathen courts.
set them to judge] This passage may be taken in three ways. (1) as in our version, imperatively, set them to judge, i.e. the matter is so trivial that any person, even the most contemptible for his understanding in the Church, is quite fit to undertake the settlement of it. Or, (2) indicative, ye are setting, as though it were the heathen who were the most despised in the Church. Or (3) as a question, Is it your custom to set such persons to settle such matters? much less then should you bring them before the heathen, who in points of moral perception are infinitely below the least esteemed members of the Christian Church. Of these (1) is preferable as falling in best with the context: while (2) is open to the objection that it was not the custom of Christ or His Apostles to represent one’s fellow-men, even though they were heathen, as fit objects of contempt.
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least esteemed] Literally, thought nothing of.
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 (4) If then ye have judgments. . . .—Better,…
(4) If then ye have judgments. . . .—Better, If, however, you choose to have judgments to be given on matters of this life. The last words show that the questions which are alluded to are purely worldly and not spiritual matters. The Apostle subsequently urges that such disputes ought not to arise at all amongst Christians, and that if they do they ought to be settled by the interposition of some mutual friend. Here he says, with something of sarcasm, “The very meanest of those who are to be exalted above angels, and to be judges of spiritual existences, is of sufficient authority to settle such matters as you are bringing before legal tribunals.”
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 If then ye have, etc. The verse implies that…
If then ye have, etc. The verse implies that civil disputes might naturally occur among them. What he is here reprobating is their objectionable method of settling them. Set them to judge who are least esteemed in the Church. This implies an utter scorn of trivial quarrels about personal rights. Surely the lowliest, the most unregarded members of the Church those of no account have wisdom enough to decide in such small matters. Thus when there arose a murmuring between Hebrews and Hellenists about the daily distribution to widows, the apostles, thinking that they had much more important work in hand than the adjustment of such jealousies, left the whole matter in the hands of the seven deacons. Some understand "those held of no account in the Church" to mean heathens; but he is here forbidding them to bring their quarrels before the heathens. Of course, ideally, none ought to be "despised" or "held of no account" in the Church; but St. Paul is here speaking relatively, and with reference to the views of the Corinthians themselves, and not without irony. The perfect participle, "those who have been set at nought," perhaps means persons of proved inferiority of judgment.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 4. If then ye have judgments, etc. If the…
4. If then ye have judgments, etc. If the saints shall have the high prerogative of judging the world and bad angels with Christ, then it is a condescension to judge of trivial earthly matters. Set them to judge who are least esteemed. An ironical way of hinting that their differences were so petty as to be worthy only of the poorest witted.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain 4. “Therefore if you indeed have judgments appertaining to…
4. “Therefore if you indeed have judgments appertaining to this life, set those down as judges who are of no estimation in the church.” This is simply scathing irony; as much as to say the most consummate gump among you is competent to decide your little, insignificant controversies over paltry pelf, if you will only look at the utter worthlessness of all your temporal interests, when contrasted with the infinitesimal glory of the eternal.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain If then ye have to judge things pertaining to…
If then ye have to judge things pertaining to this life, do ye set them to judge who are of no account in the church?
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 If then you have to make judgments that pertain…
If then you have to make judgments that pertain to daily life, why do you lay such cases as these before those who have no standing in the church?
Possible meanings are 1) this is a rhetorical question or 2) this is a statement, "When in the past you have settled matters that are important in this life, you have not handed off disputes between Christians to be settled by unbelievers" or 3) this is a command, "When you settle matters that are important in this life, it is even to those who have no standing in the church that you should hand off disputes to be settled!" (See: Rhetorical Question)
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If then you have to make judgments that pertain to daily life
"If you are called upon to make decisions about daily life" or "If you must settle matters that are important in this life"
why do you lay such cases as these before those who have no standing in the church?
Paul is rebuking the Corinthians for how they are handling these cases. Possible meanings are that 1) "you should stop giving such cases to people who are outside the church." or 2) "you could give such cases even to members of the church who are not well regarded by other believers." (See: Rhetorical Question)
to your shame
"to your dishonor" or "to show how you have failed in this matter"
Is there no one among you wise enough to settle a dispute between brothers?
Paul is shaming the Corinthians. AT: "You should be ashamed that you cannot find a wise believer to settle arguments between believers" (See: Rhetorical Question)
brothers
Here this means fellow Christians, including both men and women.
dispute
argument or disagreement
But as it stands
"But the way it is now" or "But instead"
one believer goes to court against another believer, and that case is placed before a judge who is an unbeliever
"believers who have disputes with each other ask unbelieving judges to make decisions for them"
that case is placed
This can be stated in active form. AT: "a believer submits that case" (See: Active or Passive)
translationWords
judge
life
church
shame
wise
believe
believe
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 6:4-6 I am saying this to shame you: It…
6:4-6 I am saying this to shame you: It is a scandal for Christians to have to resolve their conflicts in secular courts, as if there were no one in the church sufficiently capable of resolving them.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.