You shall observe the feast of unleavened bread. Seven days you shall eat unleavened bread, as I commanded you, at the time appointed in the month Abib (for in it you came out of Egypt), and no one shall appear before me empty. And the feast of harvest, the first fruits of your labors, which you sow in the field; and the feast of ingathering, at the end of the year, when you gather in your labors out of the field. Three times in the year all your males shall appear before the Lord Yahweh.
“You shall not offer the blood of my sacrifice with leavened bread. The fat of my feast shall not remain all night until the morning.
Geneva Bible translators 1599 · Public Domain On vv15, 16, 18 That is, Easter, in remembrance that the Angel passed…
That is, Easter, in remembrance that the Angel passed over and spared the Israelites, when he slew the firstborn of the Egyptians.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv15–18 Exo 23:15 Thou shalt keep the feast of unleavened…
Exo 23:15 Thou shalt keep the feast of unleavened bread: (thou shalt eat unleavened bread seven days, as I commanded thee, in the time appointed of the month Abib; for in it thou camest out from Egypt: and none shall appear before me empty:)
Ver. 15. Thou shalt keep the feast.] Let us also keep the feast, or holy day. {1Co 5:8} {See Trapp on "1Co 5:8"}
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 On vv15–18 This may be either,
This may be either,
1. A precept, as it is generally understood, that none should ever come at those times without some offering or other, for the support of the Levites, and of the worship of God; but the determination of this, or what they would give, was left to their choice. Or,
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2. A promise to encourage them to come so oft from their remotest habitations to Jerusalem, because
they should never appear before God in vain, i.e. to no purpose, or without some benefit, for so the word rekam oft signifies. So it may be parallel to Isa 45:19, I said not unto the seed of Jacob, Seek ye me in vain. But the former sense is more probable, by comparing this with its parallel place, Deu 16:16,17.
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 On vv15–18 Three times in the year all thy males shall…
Three times in the year all thy males shall appear before the Lord thy God. In the city of Jerusalem, when they were come into the land of Canaan, and the temple was there built: here they were to show themselves before the Lord as being his, and devoted to his service; concerning which the Misnic doctors have the following canon (c),"all are bound to appear except a man deaf and dumb, a fool, a little one, one of neither sex, or of both sexes, women, servants not free, the lame, the blind, the sick, an old man, and he that cannot go on his feet.''
(c) Misn. Chagigah, c. 1. sect. 1.
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 On v17 All thy males - All that were of competent…
All thy males - All that were of competent years, and health and strength, and at their own disposal. 'Tis probable, servants were exempt: for none was to appear without an offering: but most of these had nothing to offer.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv17–18 Verse 17. All thy males] Old men, sick men,…
Verse 17. All thy males] Old men, sick men, male idiots, and male children under thirteen years of age, excepted; for so the Jewish doctors understand this command.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v17 Exo 23:17. All thy males — All that were…
Exo 23:17. All thy males — All that were of competent years, and health, and strength, and at their own disposal. It is probable, servants were exempt: for none was to appear without an offering: but most of these had nothing to offer.
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 On v18 The blood of my sacrifice - It is generally…
The blood of my sacrifice - It is generally considered that this must refer to the Paschal Lamb. See Exo 12:7, Exo 12:11, Exo 12:13, Exo 12:22-23, Exo 12:27.
The fat of my sacrifice - Strictly, the fat of my feast; the “best part” of the feast, that is, the Paschal lamb itself. Compare Exo 34:25.
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 On vv15, 18 Empty. But shalt offer something in sacrifice, and for…
Empty. But shalt offer something in sacrifice, and for the support of the Levites, freely, Deuteronomy xvi. 10. At the Passover, the first-fruits of barley were to be offered, as those of wheat would be ready at Pentecost. The third feast was that of tabernacles, at the conclusion of the civil year. Presents were to be made to God, in testimony of their submission to him; as they were to the kings of the east, by their subjects. (Tavernier, Perse. iv. 16.) See 1 Kings x. 27. and 1 Paralipomenon xviii. 2. --- A sixtieth part of the fruits, at least, was carried to the temple. They consisted of wheat, barley, grapes, figs, apricots, olives, and dates. The king himself carried his basket, and when the solemn procession arrived at the temple, the Levites began to sing Psalm xxix., I will extol thee, O Lord, &c. After which, the people repeated the words of Deuteronomy xxvi. 3; and having given their baskets to the priests, (ver. 4,) recited parts of the 5th, 6th, 7th, 8th, 9th, and 10th verses. (Calmet) --- God. Here the Septuagint add, "For when I shall have cast the Gentiles from before thy face, and extended thy limits."
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).
Daniel D. Whedon 1874 · Public Domain On vv17–18 17. Three times in the year — That is,…
17. Three times in the year — That is, at the three festivals just mentioned in Exo_23:14-16.
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 On vv15–18 15a. The first pilgrimage, the seven days’ festival of…
15a. The first pilgrimage, the seven days’ festival of Maẓẓoth or Unleavened Cakes. Cf. the parallel Exo_34:18; and the later regulations in Deu_16:3-4; Deu_16:8; Lev_23:6-8 (P), 9–14 (H and P); Exo_12:14-20 and Num_28:17-25 (both P). This feast celebrated the beginning of the barley-harvest (which begins in Palestine towards the end of April or the beginning of May, some weeks before the wheat-harvest): cf. Lev_23:10-14 H (the ‘wave-sheaf’ of the first-fruits of the harvest to be presented then to Jehovah). The reason why this spring festival was observed in particular by eating unleavened cakes must remain matter of conjecture: perhaps it was simply because, at a time when men were busy with the harvest, such cakes (cf. on Exo_12:8) were most quickly and easily prepared (Wellh. Hist. p. 87; Nowack, Arch. ii. 146; EB. iii. 3591). Eerdmans (Expositor, Nov. 1909, p. 459 ff.) conjectures that it was to preserve, in accordance with a primitive conception, the ‘soul’ of the corn for the seed of the year to come. The feast is regarded as commemorating the day of the Exodus in Exo_13:3-10 (JE), Deu_16:3, Exo_12:14-20 (P): in Exo_12:34; Exo_12:39 (J) a historical motive for the use of unleavened cakes is suggested; the haste viz. with which the Israelites left Egypt gave them no time to leaven their dough.
seven days … empty] These words, breaking the grammatical connexion between v. 15a and v. 16, have been most probably introduced here by a later hand from Exo_34:18 b, 20c. The words, ‘as I commanded thee,’ refer apparently to Exo_13:6 J (cf. v. 4 ‘Abib’), and are in their proper place in J’s covenant (Exo_34:10-26; see p. 372), but cannot well be original in E.
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15b. none shall appear before me empty] So Exo_34:20 c, Deu_16:16 c (with the explanation in v. 17 ‘every man shall give [an offering] as he is able, according to the blessing of Jehovah which he hath given thee,’ i.e. according as he can afford to give, out of the produce of the year). In Deu_16:16 c the clause actually follows the one corresponding to Exo_23:17 = Exo_34:23, so that it refers to all three pilgrimages; and no doubt this was its original place (viz. after Exo_34:23 = Exo_23:17): it would be natural to expect an offering to be prescribed for each pilgrimage.
appear before me] The standing phrase for visiting a sanctuary as a worshipper, esp. at the three great pilgrimages (Exo_34:20; Exo_34:23-24, Deu_31:11, 1Sa_1:22), but also used more generally (Isa_1:12, Psa_42:2). It is however held by many,—on the basis, primarily, of grammatical considerations affecting Exo_23:15; Exo_34:20, Isa_1:12, and Psa_42:2,—that in these and similar passages (Exo_34:23-24,) Deu_16:16 (twice), Exo_31:11) the existing punctuation does not represent the original vocalization, and that the true sense of the phrase is (with other vowel points) see my face, see the face of Yahweh, i.e. visit Him as Sovereign (so Ges., Dillm., Kirkpatrick on Psa_42:1, and others). The usual phrase for admission to the presence of a royal person (2Sa_3:13; 2Sa_14:28; 2Sa_14:32, 2Ki_25:19; cf. Gen_43:3) was applied to visiting the sanctuary; but as objection came to be felt to the expression ‘seeing the face of God’ (cf. Exo_33:20), the vocalization,—and perhaps, in Exo_23:17, 1Sa_1:22, even the consonantal ext,—was altered so as to express the idea of ‘appearing before God.’
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 On vv15–18 (15) The feast of unleavened bread.—See the Notes on…
(15) The feast of unleavened bread.—See the Notes on Exo_12:15-20.
In the time appointed of the month Abib.—From the 14th day of the month Abib (or Nisan) to the 21st day. (See Exo. Xii. 18, 13:4-7.)
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None shall appear before me empty.—Viewed religiously, the festivals were annual national thanks-givings for mercies received, both natural and miraculous—the first for the commencement of harvest and the deliverance out of Egypt; the second for the completion of the grain-harvest and the passage of the Red Sea; the third for the final gathering in of the fruits and the many mercies of the wilderness. At such seasons we must not “appear before God empty,” we must give Him not only “the salves of our lips,” but some substantial acknowledgment of His goodness towards us. The law here laid down with respect to the first feast is afterwards extended to the other two (Deu_16:16).
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 On vv15–18 The feast of unleavened bread. This commenced with the…
The feast of unleavened bread. This commenced with the Passover, and continued for the seven days following, with a "holy convocation" on the first of the seven and on the last. (Lev_23:5-8) Unleavened bread was eaten in commemoration of the hasty exodus from. (Exo_12:34) A sheaf of new barley the first-fruits of the harvest was offered as a wave-offering before the Lord. (Lev_23:10-14) Every male Israelite of full age was bound to attend, and to bring with him a free-will offering. In the time appointed of the monthi.e. , on the fourteenth day. (Exo_12:18) None shall appear before me empty. This rule applies, not to the Passover only, but to all the feasts.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v16 The feast of harvest.
Exo_23:16
The feast of harvest.
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The feast of harvest
I. The instruction it communicates
1. It exhibits the wonderful power of God.
2. We have an establishment of the faithfulness and truth of God.
3. We have a manifestation of the goodness and bounty of God.
4. It displays the mercy and forbearance of God.
5. It shows us the connection between means and the end.
II. What feelings it should produce. It should produce feelings--
1. Of deep humiliation.
2. Of heartfelt gratitude.
3. Our constant dependence upon God.
4. A constant desire to please Him.
III. What practical influence the subject should exert upon us.
1. To labour for the provision suited to our souls.
2. To do good in our respective spheres and stations in life.
3. Prepare for the final harvest.
Application:
1. Let us gratefully enjoy the bounties of Providence. Many are abusing, many forgetting, etc.
2. Let us be especially anxious about the blessings of eternal life.
3. Let us always act in reference to the final harvest of the world. (J. Burns, D. D.)
Pilgrimage feasts
I. Religious feasts are memorials.
1. Of Gods past dealings.
2. Of our dependence on Gods care.
3. Of our present condition. Pilgrims. This earth is not our rest.
II. Religious feasts are not to interfere with the duties of life.
III. stated religious feasts are helpful to a religious spirit.
IV. Religious feasts must promote the social and benevolent instincts of our nature.
V. The offerings at religious feasts must be--
1. Pure,
2. Of the best. (W. Burrows, B. A.)
The feast of harvest
This was their Pentecost; so called from a Greek word signifying fifty--because it occurred on the fiftieth day from the feast of unleavened bread. It was, properly, a harvest festival, in which the Jew offered thanksgiving unto God for the ripened fruits of the earth. To understand the peculiar interest the Jew took in this holiday, you must remember that the Israelites, after their establishment in Canaan, were almost entirely a nation of farmers. The peasant and the noble, in their respective spheres, were alike husbandmen. And the whole land of Israel was in the highest state of cultivation. Now, to such a people, inhabiting such a country, the feast of harvest was necessarily a grand festival.
1. We, too, want great national and religious holidays, to keep in mind great national providences.
2. We need them, moreover, as verily as the Jews, for their conservative political influence--to counteract the sectional and unsocial tendencies of our great tribal divisions. If we could come up nationally to such Pentecosts, then no living man would ever again dare breathe of discord and disunion--for chords, tender as our loves and stronger than our lives woven of religion and holy with old memories, as the memorial festivals uniting Judah and Ephraim, would bind us together and bind us to God!
3. Meanwhile we need such pentecostal holidays for those personal advantages which they brought to the Hebrews. They furnish that harmless relaxation so constitutionally necessary to our highest well-being. Real pleasure, as well physical as moral, is always the true law of life. True virtue is genial and joyous, walking earth in bright raiment, and with bounding footsteps. And the nervous, restless, unreposing, devouring intensity of purpose wherewith our men follow their business, is as disastrous to the nobler moral bloom and aroma of the heart, as a roaring hurricane to a garden of roses. Above all, our religious nature needs them. The true joy of the Lord is the Christians strength. Cheerfulness is a very element of godliness.
4. This is our Pentecost--our feast of harvest. And even in its lowest aspect, as a grateful acknowledgment of Gods goodness, in preserving for our use the kindly fruits of the earth, it is a fitting occasion of thankfulness. It is scarcely possible to over-estimate the importance of agriculture. It surpasses commerce and manufacture, as a cause is superior to its effects--as an inner life is of more moment than its various outward functions. Meanwhile, the reflex influences of industrial agriculture on our physical and social well-being are as well incalculable. After all, the finest products of our farm-lands are found in our farm-houses. Things better than corn and cabbages are grown on plough-ground--bone, muscle, sinew, nerve, brain, heart; these all thrive and strengthen by agriculture. The specimens of strong, hale, common-sense manhood seen at our annual fairs are a finer show than all the fat cattle and sheep, and noble horses, and the brave array of farm-fruits and implements. Agriculture purifies morals, chastens taste, deepens the religious element, develops the individual man.
5. Our thanksgiving is partly in view of the ripened fruits of the earth; but mainly in view of other and higher blessings. And in this regard as well, it is properly--a feast of harvest. In respect of all things--not merely the natural fruits of the earth, but all great human interests, political, intellectual, religious--we may be said to live in the worlds great harvest time. We have reaped, and are reaping, the ripened and ripening fruits of all earths past generations. Consider this a little.
(1) First: This is true--politically. Philosophically considered, the grand end and aim of all civil progress is human freedom--the highest development and culture of the individual and free manhood. Monarchy the one-man-power, oligarchy the few-men-power, are but the successive stages of the growing life, up to the ripened product of the true democracy--the all-men power. To this end hath tendered all political progress; and beyond this there is no progress. This is the harvest of earths long political husbandry, and we are reaping it.
(2) Then passing from the political, the same thought is true in regard of the intellectual. It is a thought well worthy our pondering, on an occasion like this--that we live in the harvest-time of mind and thought! Carefully considered, the development of the mental follows the law of material development. First, the blade, then the ear, after that the full corn in the ear. Genius is first poetical, then practical. First, the flaunting blossom; then the substantial fruit. From the beginning, mans law of intellectual progress has been from the abstract to the practical--from ideas to facts. The practical, being the fruit of the imaginative, as the ripened corn is the fruit of the plants inner life. In past generations, intellect has been busy in a rudimental husbandry--felling the great forests; draining the low marshes; subduing the rugged soil; scattering the seed; and watching and waiting for the increase. The old philosophy; the old civilization; the old polities, civil and ecclesiastical; the old chivalry; the old poetry--these were the thought-germs, the thought-leaves, the thought-blossoms, which have ripened, and are ripening around us into Gods glorious fruit! We live in earths prodigal and luxuriant autumn--in times when marvellous things are the rule, and mean things the exception--in an economy of prodigies, each one a seeming miracle to mens earlier comprehension, and yet all, only the ripened development of their own thought-germs. And if the law of all husbandry be to sow in tears and reap in joy, then our thanksgiving, that we live in these eventful times, should be unto God, this day, a great feast of harvest!
(3) Passing this, we observe once more, and finally, That this same law of development we have been tracing through the political and intellectual, will be found to rule in the spiritual--and in this regard should we mainly rejoice that we live in lifes harvest-time.
6. In respects, then, like these, political, intellectual, religious, we live in times of unexampled blessedness. We have come up to Zion from hills purple with vintage, and valleys golden with corn, in the rapturous harvest-home of the mortal! And it becomes us to keep festival before God as the old Jew kept his Pentecost. As men, as patriots, as philanthropists, as Christians, our cup of joy mantles brightly. What more could God have done for us that He hath not done? What people can be happy before God, if we are not happy? Living here, in this nineteenth century, free men--free Christians--we seem to stand on the very mount of God, flung up in the waste of ages, for the enthronement of His great man-child! We look backward, and lo! all the past has been working together for our national and individual beatitude. Patriarchs, prophets, bards, sages, mighty men, conquerors, have all been our servants. Generation after generation, that have lived and died--great empires, that have risen and flourished, and trod imperial paths, and passed away for ever--seem to rise from their old death-dust, and march in vision before us, laying down all their accumulated thoughts, and arts, and honours--all the trophies of their mighty triumphs, in homage, at our feet! We look forward, and the eye is dazzled with the vision of the glory about to be accorded to Gods kingly creature, man! when standing upon this redeemed world, he shall assert his birthright--a child of God here! an heir of God for ever! Verily, we have cause for thanksgiving. The Lord hath done great things for us, whereof we are glad. Let us give, then, free course to our grateful emotions! Thankful for the present, trustful for the future, let us rejoice before God with the joy of harvest. (C. Wadsworth.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v16
Exodus
THE FEAST OF INGATHERING IN THE END OF THE YEAR
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Exo 23:16.
The Israelites seem to have had a double beginning of the year-one in spring, one at the close of harvest; or it may only be that here the year is regarded from the natural point of view-a farmer’s year. This feast was at the gathering in of the fruits, which was the natural close of the agricultural year.
This festival of ingathering was the Feast of Tabernacles. It is remarkable that the three great sacred festivals, the Passover, Pentecost, Tabernacles, had all a reference to agriculture, though two of them also received a reference to national deliverances. This fact may show that they were in existence before Moses, and that he simply imposed a new meaning on them.
Be that as it may, I take these words now simply as a starting-point for some thoughts naturally suggested by the period at which we stand. We have come to the end of another year-looked for so long, passed so swiftly, and now seeming to have so utterly departed!
I desire to recall to you and to myself the solemn real sense in which for us too the end of the year is a ‘time of ingathering’ and ‘harvest.’ We too begin the new year with the accumulated consequences of these past days in our ‘barns and garners.’
Now, in dealing with this thought, let me put it in two or three forms.
I. Think of the past as still living in and shaping the present.
It is a mere illusion of sense that the past is gone utterly. ‘Thou carriest them away, as with a flood.’ We speak of it as irrevocable, unalterable, that dreadful past. It is solemnly true that ‘ye shall no more return that way.’
But there is a deeper truth in the converse thought that the apparently transient is permanent, that nothing human ever dies, that the past is present. ‘The grass withereth, the flower fadeth,’-yes, but only its petals drop, and as they fall, the fruit which they sheltered swells and matures.
The thought of the present as the harvest from the past brings out in vivid and picturesque form two solemn truths.
The first is the passing away of all the external, but of it only. It has all gone where the winter’s cold, the spring rains, the summer’s heats have gone. But just as these live in the fruitful results that have accrued from them, just as the glowing sunshine of the departed ardent summer is in the yellow, bending wheat-ear or glows in the cluster, so, in a very solemn sense, ‘that which hath been is now’ in regard to every life. The great law of continuity makes the present the inheritor of the past. That law operates in national life, in which national characteristics are largely precipitates, so to speak, from national history. But it works even more energetically, and with yet graver consequences, in our individual lives. ‘The child is father of the man.’ What we are depends largely on what we have been, and what we have been powerfully acts in determining what we shall be. Life is a mystic chain, not a heap of unconnected links.
And there is another very solemn way in which the past lives on in each of us. For not only is our present self the direct descendant of our past selves, but that past still subsists in that we are responsible for it, and shall one day have to answer for it. The writer of Ecclesiastes followed the statement just now quoted as to the survival of the past, with another, which is impressive in its very vagueness: ‘God seeketh again that which is passed away.’
So the undying past lives in its results in ourselves, and in our being answerable for it to God.
This metaphor is insufficient in one respect. There is not one epoch for sowing and another for reaping, but the two processes are simultaneous, and every moment is at once a harvest and a seed-time.
This fact masks the reality of the reaping here, but it points on to the great harvest when God shall say, ‘Gather the wheat into My barns!’
II. Notice some specific forms of this reaping and ingathering.
{1} Memory.
It is quite possible that in the future it may embrace all the life.
‘Chambers of imagery.’
{2} Habits and character. Like the deposit of a flood. ‘Habitus’ means clothing, and cloth is woven from single threads.
{3} Outward consequences, position, reputation, etc.
III. Make a personal reference to ourselves.
What sort of harvest are we carrying over from this year? Lay this to heart as certain, that we enter on no new year-or new day-empty-handed, but always ‘bearing our sheaves with us.’ ‘Be not deceived! God is not mocked. Whatsoever a man soweth, that shall he also reap.’
But remember, that while this law remains, there is also the law of forgiveness, ‘Go in peace!’ and there may be a new beginning, ‘Sin no more!’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v15 First month, i.e. April.
Abib
First month, i.e. April.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv16, 18 General Information:
General Information:
Yahweh continues telling Moses his laws for the people of Israel.
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You must observe
"You must honor" or "You must celebrate"
Festival of Ingathering
This festival celebrated the final harvesting of all the crops for the year.
All your males must appear before the Lord Yahweh
Here to "appear" means to gather for worship. AT: "All the men must gather to worship the Lord Yahweh" (See: Assumed Knowledge and Implicit Information)
translationWords
festival
harvest
firstfruits
Yahweh
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 On vv15, 16, 18 23:15 appointed time in early spring, in the month…
23:15 appointed time in early spring, in the month of Abib: See 13:4-5; Lev 23:5-8; Deut 16:1-8.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.