GEBible — Godless Engineer's Bible App
Send one of you, and let him get your brother, and you shall be bound, that your words may be tested, whether there is truth in you, or else by the life of Pharaoh surely you are spies.” He put them all together into custody for three days.
Joseph said to them the third day, “Do this, and live, for I fear God. If you are honest men, then let one of your brothers be bound in your prison; but you go, carry grain for the famine of your houses.
Genesis 42:16-19 sits inside this longer paragraph.
Joseph said to them, “It is like I told you, saying, ‘You are spies!’ By this you shall be tested. By the life of Pharaoh, you shall not go out from here, unless your youngest brother comes here. Send one of you, and let him get your brother, and you shall be bound, that your words may be tested, whether there is truth in you, or else by the life of Pharaoh surely you are spies.” He put them all together into custody for three days.
Joseph said to them the third day, “Do this, and live, for I fear God. If you are honest men, then let one of your brothers be bound in your prison; but you go, carry grain for the famine of your houses. Bring your youngest brother to me; so will your words be verified, and you won’t die.” They did so.
Send one of you, and let him get your brother, and you shall be bound, that your words may be tested, whether there is truth in you, or else by the life of Pharaoh surely you are spies.”
He put them all together into custody for three days.
Joseph said to them the third day, “Do this, and live, for I fear God.
If you are honest men, then let one of your brothers be bound in your prison; but you go, carry grain for the famine of your houses.
Send one of you, and let him fetch your brother, and ye shall be kept in prison, that your words may be proved, whether there be any truth in you: or else by the life of Pharaoh surely ye are spies.
And he put them all together into ward three days.
And Joseph said unto them the third day, This do, and live; for I fear God:
If ye be true men, let one of your brethren be bound in the house of your prison: go ye, carry corn for the famine of your houses:
Send one of you, and let him fetch your brother, and ye shall be bound, that your words may be proved, whether there be truth in you; or else, as Pharaoh liveth, surely ye are spies.'
And he put them all together into ward three days.
And Joseph said unto them the third day. 'This do, and live; for I fear God:
if ye be upright men, let one of your brethren be bound in your prison-house; but go ye, carry corn for the famine of your houses;
Cross-references from openbible.info (CC BY 4.0)
Historical commentary, presented as a primary source — not an endorsement.
Saved on this device only — never synced or sent anywhere.
John Calvin 1540 · Public Domain On v17 17. And he put them altogether into ward. Here,…
17. And he put them altogether into ward. Here, not by words only, as before, but by the act itself, Joseph shows himself severe towards his brethren, when he shuts them all up in prison, as if about to bring them to punishment: and during three days torments them with fear. We said a little while ago, that from this act no rule for acting severely and rigidly is to be drawn; because it is doubtful whether he acted rightly or otherwise. Again, it is to be feared lest they who plead his example should be far removed from his mildness, and that they should prove to be rather his apes than his true imitators. Meanwhile, it plainly appears what he was aiming at; for he does not mitigate their punishment, as if at the end of three days he was appeased; but he renders them more anxious about the redemption of their brother, whom he retains as a hostage. Lest, however, immoderate fear should deter them from returning, he promises to act with good faith towards them: and to convince them of that, he declares that he fears God, which expression is worthy of observation. Doubtless he speaks from the inward feeling of his heart, when he declares that he will deal well and truly with them, because he fears God. Therefore the commencement and the fountain of that good and honest conscience, whereby we cultivate fidelity and justice towards men, is the fear of God. There appears indeed some probity in the despisers of God; but it soon goes off in smoke, unless the depraved affections of the flesh are restrained as with a bridle, by the thought that God is to be feared, because he will be the Judge of the world. For whoever does not think that he must render an account, will never so cultivate integrity as to refrain from pursuing what he supposes will be useful to himself. Wherefore, if we wish to be free from perfidy, craft, cruelty, and all wicked desire of doing injure, we must labor earnestly that religion may flourish among us. For whenever we act with want of sincerity or humanity towards each other, impiety openly betrays itself. For whatever there is of rectitude or justice in the world, Joseph comprised in this short sentence, when he said, that he feared God.
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 On v18 And therefore am true and just.
And therefore am true and just.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv16–19 Gen 42:16 Send one of you, and let him…
Gen 42:16 Send one of you, and let him fetch your brother, and ye shall be kept in prison, that your words may be proved, whether [there be any] truth in you: or else by the life of Pharaoh surely ye [are] spies.
Ver. 16. By the life of Pharaoh surely, &c.] See how easily sin entereth twice, where it had once entered. "Be not overcome of evil." {Rom 12:21} Some swear, and find it not; they would be sorry their excrements should pass from them, and they feel it not. Oh, cross this ill custom; and though ye cannot so soon turn the stream, yet swim against it. It is the devil that saith unto thee, as those Jews did to Pilate; "Do as thou hast ever done." {Mar 15:8} God also will answer such, when they plead for their swearing, that they have got a custom, and cannot leave it; as the judge did that thief that desired him to spare him, for stealing had been his custom from his youth. The judge replied, it was also his custom to give judgment against such malefactors, therefore he must be condemned, {a} "Swear neither by heaven, nor by earth, lest ye fall into condemnation," saith St James {Jas 5:12} to the converted Jews. This they had learned of the Pharisees, to whom it was familiar to swear by creatures. {Mat 5:34} And though now converted, they could not leave it: but they must, or be damned for it, choose them which, as the apostle there assures them. {b} And whereas such kind of oaths are now grown a piece of gallantry, and such as cannot swear them are thought to want the tropes and figures befitting a gentleman, God will deal with such as that judge did with one that pleaded for his life that he might not be hanged, because he was a gentleman; he told him, that therefore he should have the gallows made higher for him: so shall these have a deeper damnation, because better bred, and should have kept a better watch; as that martyr told the swearing Bishop Bonner. {c}
Read full note →
{a} Barker, On the Commandments.
{b} Hoc κακοηθες a iudaismo conversis tenaciter ahdaerebat. - Pareus, in Jac., v. 12.
{c} "You keep a good watch, my lord." - Act, and Mon.
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 vv18–19 I will spare your lives, and not punish you…
I will spare your lives, and not punish you with death as spies, and you shall carry provisions, that your family also may live;
for I fear God, and therefore will not be cruel to you, nor to your brother whom you shall leave with me. This might have raised some suspicion concerning Joseph, but that they knew there were divers among the heathens who did own the true God, though they worshipped idols with him.
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 vv16–19 But bring your youngest brother unto me,.... Upon their…
But bring your youngest brother unto me,.... Upon their return for more corn:
so shall your words be verified; that they were true men, and had no ill design upon the land, but were come only to buy corn:
Read full note →
and ye shall not die; as spies, which they were otherwise threatened with; and as it is customary in all nations to put such to death when found out:
and they did so; they left one of their brethren behind; they carried corn to their houses or families in Canaan, and brought their brother Benjamin with them when they returned to Egypt.
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 On v18 Verse 18. I fear God] את האלהים אני ירא…
Verse 18. I fear God] את האלהים אני ירא eth haelohim ani yare, literally translated the passage runs thus, I also fear the gods; but the emphatic ה ha is probably added by Joseph, both here and in his conversation with Pharaoh, the more particularly to point out the eminence and perfection of the Supreme Being as contradistinguished from the gods of Egypt. He seems to say to his brethren, I am a worshipper of the true God, and ye have nothing to fear.
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 v18 Gen 42:18. For I fear God — This was…
Gen 42:18. For I fear God — This was a very encouraging word unto them. It is as if he had said, You may assure yourselves I will do you no wrong; I dare not, for I know that, as high as I am, there is one higher than I. With those that fear God we have reason to expect fair dealing: the fear of God will be a check upon those that are in power, to restrain them from abusing their power to oppression and tyranny.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv16, 18 Or else by the health of Pharao you are…
Or else by the health of Pharao you are spies. That is, if these things you say be proved false, you are to be held for spies for your lying, and shall be treated as such. Joseph dealt in this manner with his brethren, to bring them by means of affliction to a sense of their former sin, and a sincere repentance for it.
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 On v17 put them . . . into ward three days--Their…
put them . . . into ward three days--Their confinement had been designed to bring them to salutary reflection. And this object was attained, for they looked upon the retributive justice of God as now pursuing them in that foreign land. The drift of their conversation is one of the most striking instances on record of the power of conscience [Gen 42:21-22].
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 On vv17–18 17. Put them all together — Hebrews, Gathered, or,…
17. Put them all together — Hebrews, Gathered, or, assembled them to prison. He huddled them together in one cell. This might remind them of their casting Joseph into the pit. Gen_37:24. But Joseph’s character and tender heart forbid our supposing that his severity towards his brethren was in retaliation for their sins against him. He doubtless sought in this way to test them, and find out their feeling toward Jacob and Benjamin. And in all this he was acting, in a way which he scarcely comprehended, the part of a minister of retribution. God used him and his methods to chasten and punish those who were virtually guilty of his blood. He seems all through to have entertained dark suspicions of his brethren. How could he else, when his experience at their hands showed them to be utterly heartless and cruel? He proposes to find out if Benjamin still lives, and what their feeling is towards him. Also, if his father still lives, and whether they love or hate him. He may find it necessary to become the avenger of their blood.
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 vv17–19 17. put them … into ward] i.e. “in charge,…
17. put them … into ward] i.e. “in charge, or safe keeping”; as in Gen_40:3. Not “in prison,” as in Gen_39:20. Joseph’s treatment sounds to us harsh and cruel. Arbitrary confinement, however, was, and is, only too common in the East. The brethren would be a prey to the sickening dread either of being brought out only to be executed, or of being prevented from returning to their homes.
Joseph himself had endured a long experience of captive life in Egypt.
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 v18 (18) I fear God (Elohim).—By the use of the…
(18) I fear God (Elohim).—By the use of the name Elohim they would understand that he worshipped the same God as they did. For though he may himself have used the Egyptian word for the supreme Deity, yet doubtless he would take care that the interpreter used the word Elohim.
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 vv17–18 And he put them all together into ward (literally,…
And he put them all together into ward (literally, and he assembled them into prison) three days. Ostensibly in consequence of their unwillingness to agree to his proposal, but in reality to give them an experience of the suffering which they had inflicted on him, their brother, and so to awaken in their hearts a feeling of repentance. Yet the clemency of Joseph appears in this, that whereas he had lain three long years in prison as the result of their inhumanity towards him, he only inflicts on them a confinement of three days.
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 vv18–19 For I fear God
Gen_42:18
For I fear God
Read full note →
The fear of God
1.
The first impression which the human mind receives from the conviction of an over-ruling Power, is that of fear. It is a moral impression. It is made upon the conscience. A feeling of awe at the thought of an invisible witness, who judges and will requite.
2. For I fear God. The text begins with a word that connects it with something else; that supposes a reason for the assertion it makes. Why should we thus fear Him? Because He is present to every agreement that is made, to every promise that is spoken, to every purpose that is secretly devised, to every action, however silently done. Because He is holy, and the righteous Lord hateth iniquity. Because He is mighty, and who can stand before His displeasure? Because He requires the duty by which we feel ourselves bound. Because He appoints every law, and chastises for its infraction. Because, if through that subduing veneration, that salutary dread, we hold fast our integrity and depart from evil, we are encouraged by His assurances, we are encompassed by His defence.
3. There are various ways in which these effects are produced upon the children of disobedience.
(1) They fear the powers of the visible world, as if they were ready to betray or smite their delinquencies; as if their sounds might publish something concerning them, or their arrows upon the string had an aim towards them. The stormy wind or the voice of the waters may have a word to fulfil for their condemnation. The rustling leaf has a warning. The bare bough points. A bird of the air shall carry the matter. There is a Greek story of a poet who, falling under the daggers of robbers, called upon some cranes who was flying overhead to avenge his death. While his name and fate were yet upon the public tongue, in a great assembly of the people--when in the vast theatre of Corinth, open to the sky, the solemn chorus and personation of the Furies were exhibiting the truth, that there is no shadow of death where the workers of iniquity can hide themselves--a flock of those noisy birds darkened and shook the air. A cry escapedfrom the assassins, who were present at the spectacle. Their detection followed, and their just death was added as the terrible conclusion of the sacred song, and fulfilment of its prophecy. The story may be true, for doubtless such things have been. And they illustrate one part of the fact, that the creation, even in its innocent objects and pleasant forms, is the enemy of those who will not make the Author of it a friend.
(2) There are surprises of Providence, in disappointment, deprivation, pain. These are trials wherever they fall; but to persons sensible that they have given them the right to surprise, they are peculiarity full of dismay. Sudden accidents will occur. The usual order of our lives will be broken in upon by strange occurrences. Dangers springs up by the wayside. Sorrows invade the dearest neighbourhoods of our life. Many, like old Israels sons, find a journey made to the south terminate into captivity, and have to bear the burden of Egypt, while they were seeking for its corn. Wretched, indeed, if what they must suffer then admonishes them of their trespasses, and forces from them the confession, We are verily guilty concerning our brother. But, without imagining any of these casualties and violent interruptions, and troubles that may come, there are others that must come. The God whom we fear deals with us in the slow course of His appointments, through the gradual changes of time and age. If He continues our days upon the earth, we must pay for the privilege by parting with many of their delights, feeling some unwelcome alterations, and witnessing more. The soul will have to retire further inward for its satisfactions or its repose, as remembrance out-measures expectation, and the veils of the flesh grow thin. When the world is declining, its weight greater and its pleasure less, will not everything appear departing from us, if the answer of a good conscience and a hope towards an immortal possession do not remain behind? To feel forsaken of God, or obnoxious to His judgments then!--is not that a dreary and terrible occasion of fear?
4. The several topics hitherto mentioned touch upon what is outside of us. They have been immediately connected with natural objects, or distressful incidents, or waning powers. But all these are only circumstances. The individual consciousness of every one dwells in the midst of them, and impresses them with a character of its own. Here is the true seat of the principle. Let each stand in awe of what is within him; of the judgments that are pronounced beyond mortal hearing, and executed through the habits, the fancies, the passions, the memories, of the mind itself. Are these habits depraved--these fancies disordered? Do these passions start away from holy motives? Do these memories condemn the past, that cannot be restored to be tried again and live better? The hostilities of nature the utmost rage of the air and sea, are nothing to this. Pain and misadventure are nothing. The wear and losses of encroaching years are nothing. (N. L.Frothingham.)
The story of Joseph
Joseph punishes Simeon by imprisonment. It may be that he had reasons for it which we are not told. But when his brothers have endured the trial, and he finds that Benjamin is safe, he has nothing left but forgiveness. They are his brethren still--his own flesh and blood. And he fears God. He dare not do anything but forgive them. He forgives them utterly, and welcomes them with an agony of happy tears. He will even put out of their minds the very memory of their baseness. Now, therefore, be not grieved nor angry with yourselves that ye sold me hither, he says; for God, &c. Is not that Divine? Is not that the Spirit of God and of Christ? I say it is. For what is it but the likeness of Christ, who says for ever, out of heaven to all mankind, Be not grieved nor angry with yourselves that ye crucified me; for God, my Father, sent me to save your souls by a great salvation. My friends, learn from this story of Joseph, and the prominent place in the Bible which it occupies--learn, I say, how hateful to God are family quarrels; how pleasant to God are family unity and peace, and mutual trust, and duty, and helpfulness. And if you think that I speak too strongly on this point, recollect that I do no more than St. Paul does, when he sums up the most lofty and mystical of all his Epistles, the Epistle to the Ephesians, by simple commands to husbands and wives, parents and children, masters and servants, as if he should say: You wish to be holy? you wish to be spiritual? Then fulfil these plain family duties, for they, too are sacred and divine, and he who despises them, despises the ordinances of God. And if you despise the laws of God, they will surely avenge themselves on you. If you are bad husbands or bad wives, bad parents or bad children, bad brothers or sisters, bad masters or servants, you will smart for it, according to the eternal laws of God, which are at work around you all day long, making the sinner punish himself whether he likes or not. Examine yourselves--ask yourselves, each of you, Have I been a good brother? have I been a good son? have I been a good husband? have I been a good father? have I been a good servant? If not, all professions of religion will avail me nothing. If not, let me confess my sins to God, and repent and amend at once, whatever it may cost me. (C. Kingsley, M. A.)
The fear of God
This fear should daily control every Christian. No influence on the feelings, or the character, can be more salutary. What greater preservative from wrong can there be in youth, than the constant presence of a parent, whose feelings we regard, whose opinions we respect, and whose judgment we reverence. And if the presence of a parent is so salutary in restraining us from transgression, how much more so must the impression be, that we act in the view of the Almighty? And how appropriate to the condition of an immortal being is the state of mind, which is described in the saying, I fear God. I fear God. I know He is here. He is everywhere. I cannot go from His presence, nor flee from Him. To live, and move, and be in the presence of so great and adorable a being, cannot but excite emotions of awe. It cannot fail, if rightly considered, to produce a salutary fear in the heart of every child of Adam. I fear God. He knows all my actions. Not one of them has been concealed from His view. The sins of my childhood are known to Him. They are written in His book. The iniquities of my youth are kept in His remembrance. The transgressions of maturer years are not hidden from His eyes. No palliation nor excuse can cause Him to take a different view of them from that with which He beholds them. He understands my thoughts. There is not a thought in my heart, but He knows it altogether. There is no operation of my intellect, which He does not readily perceive. The subterfuges, which a perverted heart, or a soul full of prejudice, cast over its own doings, do not conceal it from the Most High. He knows all my opinions. If interest, or the fear of man, or the pride of consistency shall influence me to give, as my view of facts or of truths, a sentiment at variance with what seems to me to be according to truth, He sees it all. He fully comprehends the hyprocrisy of the transaction, and abhors the iniquity. He knows my motives. He knows what it is in us that moves us to retain His Word in our families; what it is that influences us to come to His house; what it is that incites any of us to profess to be His disciples. He knows all our feelings. There is no affection in our hearts which is not entirely open to His view. I fear God; for He is holy. To some, it may seem strange that the holiness of a being should be a ground of fear. But there is no other consideration which invests the character of Jehovah with such fearfulness, as that of His holiness. And this is as true of those who are holy, as of those whose sinfulness exposes them to His indignation. No other trait is more prominent in the character of devout men, than the fear of God. And this reverential regard for Him does not abate, even when the soul becomes perfect in glory. When John had a view of the heavenly world, he heard them sing the song of Moses, the servant of God, and the song of the Lamb, saying, Great and marvellous are Thy works, Lord God Almighty; just and true are Thy ways, Thou King of saints. Who shall not fear Thee, O Lord, and glory Thy name, for Thou only art holy! I fear God; for He has a settled aversion to sin. This is His nature, and He is immutable--immutable in His attachment to holiness, and in His opposition to sin. Now, who that knows the holiness of Jehovah, and His constant abhorrence of sin, will not fear Him? Can a human being, who is convinced that he has violated the law of God--who understands that during many years he was constantly engaged in rebellion against Him--who feels, that even if he has been born of God, he has not been perfect, but is chargeable every day, in the view of Infinite Holiness, with many transgressions--can he live without fear? Considering the strength of his unsubdued propensities to evil, will he not be apprehensive that he may incur the displeasure of a Holy God? I fear God; for He inflicts severe chastisements, even in this life, on such of His people as wander from Him. I fear God; by Him I must be judged. All my deeds, my words, and my feelings, must pass His scrutiny and receive His sentence. Do you say, if I am a Christian, I ought not to fear? The Saviour has not thus instructed me. I will forewarn you, said He to His disciples, whom ye shall fear--fear Him who has power to destroy both soul and body in hell; yea, I say unto you, fear Him. In view of such a Judge, who will not fear? Now, if such a fear of God occupy our souls, then it will be impossible not to speak reverentially respecting Him. Again: If this fear of God be in us, we shall have a happy influence on others. Our conversation will evince that there is something in our hearts, which is not known to the world, nor felt by such as are alienated from God. Our lives will tell to all around us that there is something in the fear of God which is calculated to diffuse a heavenly savour over all cur feelings and actions. In ways innumerable--in ways which, it is impossible for us to describe, or others to see--a grace will distil on those around us like drops of the morning dew; and blessings of immeasurable value, and eternal duration, will descend upon them. Brethren--let the fear of God dwell at all times in your hearts; for to that man, said Jehovah, will I look, who is humble, and of a contrite heart, and who trembleth at My word. (J. Foot, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v18 (See Scofield "Psa 19:9").
fear
(See Scofield "Psa 19:9").
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 v18 on the third day
on the third day
The word "third" is an ordinal number. AT: "after the second day" (See: Ordinal Numbers)
Read full note →
Do this and live
The understood information can be stated clearly. AT: "If you will do what I say, I will let you live" (See: Ellipsis)
fear God
This refers to deeply respecting God and showing that respect by obeying him.
let one of your brothers be confined in this prison
This can be stated in active form. AT: "leave one of your brothers here in prison" (See: Active or Passive)
but you go
Here "you" is plural and refers to all the brothers that will not stay in prison. AT: "but the rest of you go" (See: Forms of You)
carry grain for the famine of your houses
Here "houses" stands for families. AT: "carry grain home to help your family during this famine" (See: Metonymy)
so your words will be verified
This can be stated in active form. AT: "so I may know what you say is true" (See: Active or Passive)
you will not die
This implies that Joseph would have his soldiers execute the brothers if he finds out they are spies. (See: Assumed Knowledge and Implicit Information)
translationWords
fear
God
prison
grain
famine
house
word
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 v18 42:18-20 Rather than keep all but one, Joseph would…
42:18-20 Rather than keep all but one, Joseph would release all but one to take grain home to their starving families.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.