Jeremiah 33:9

Jer 33:9 And it shall be to me a name of joy, a praise and an honour before all the nations of the earth, which shall hear all the good that I do unto them: and they shall fear and tremble for all the goodness and for all the prosperity that I procure unto it.

Ver. 9. And it shall be to me a name {a} of joy,] i.e., An honour, that I shall take singular delight in.

And they shall fear and tremble for all the goodness.] Which bodes no good to them; for the Church’s welfare is ever joined with the downfall and destruction of her enemies.

{a} In nomen laetum, i.e., laeificum.

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.

Jer_33:9

They shall fear and tremble for all the goodness and for all the prosperity that I procure unto it.

Chastened happiness

Our text suggests at the outset the remark that all the good things which make up prosperity are to be traced unto the Lord. These benefits are not from beneath, but from above; let them not be passed by in ungrateful silence, but let us send upward humble and warm acknowledgments. He who forgets mercy deserves that mercy should forget him. Remark next, that temporal mercies are always best when they come in their proper order. Blessed be God if He has given to us first the fruits of the sun of grace, and then the fruits put forth by the moon of providence. The main thing is to be able to sing, Bless the Lord, who forgiveth all thine iniquities, who healeth all thy diseases, and after that it is most pleasant to add, Who satisfieth thy mouth with good things. What shall I say of the happiness of those persons who have spiritual and temporal blessings united, to whom God has given both the upper and the nether springs, so that they possess all things needful for this life in fair proportion, and then, far above all, enjoy the blessings of the life to come? Such are first blessed in their spirits and then blessed in their basket and in their store. In their case double favour calls for double praise, double service, double delight in God. And yet, and yet, and yet, if we are very happy to-day, and though that happiness be lawful and proper, because it arises both out of spiritual and temporal things in due order, yet in all human happiness there lurks a danger. There is a wealth which hath a sorrow necessarily connected with it, and I ween that even when God maketh rich and addeth no sorrow therewith, yet He makes provision against an ill which else would surely come. The text speaks of goodness and prosperity procured for us, and then tells us that all danger which might arise out of it is averted by a gracious work upon the heart. The Lord sends a chastened joy. They shall fear and tremble. I Let us think a little about the toning down of our great joys.

1. In the cup of salvation there are drops of bitterness, and so must it be, for unmixed delight in this world would be dangerous. When the sea is smooth the ship makes poor sailing. Men are bird-limed by their rest and ease, and have small care to fly heavenward. We are apt to lose our God among our goods, Is it not so? If the worlds roses had no thorns should we not think it paradise, and forego all desire for the gardens above?

2. Unmixed joy would be fallacious, because there is no such thing here below. If a man should become perfectly contented with the things of this world, it would be the result of a false view of things. This is an error against which we should pray; for this world cannot fill the soul, and if a man thinks he has filled his soul with it, he must be under a gross delusion. As to spiritual joy, I say that in no mans experience can it be long without admixture and yet be true. Never at any moment can a Christian be in such a position that he has not some cause either for dissatisfaction with himself, or fear of the tempter, or anxiety to he faithful in service.

3. Unmixed delight on earth would be unnatural. When the Dutch had the trade of the East in their hands they were accustomed to sell birds of paradise to the untravelled people of these realms. These specimen birds had no feet, for they had craftily removed them, and the merchants declared that the species lived on the wing and never alighted. There was so much of truth in the fable that had they been really and veritably birds of paradise they would not have found a place for their feet upon this globe. Truly, birds of paradise do come and go, and flit from heaven to earth, but we see them not, neither can we build tabernacles to detain them. While you are here expect reminders of the fact that this is not your rest.

II. The feelings by which this sobering effect is produced. They fear and tremble for all the goodness and for all the prosperity that I procure unto it. Why fear and tremble?

1. Is not this in part a holy awe of Gods presence? Work out your own salvation with fear and trembling, for it is God which worketh in you both to will and to do of His good pleasure. The argument for fear and trembling is the work of God in the soul. Because God is working m you there must be no trifling. If the eternal Deity deigns to make a workshop of my nature, I too must work, but it must be with fear and trembling.

2. But next to that there arises up in the mind of every favoured Christian a deep repentance for past sin. Have you not felt as if you could never open Four mouth any more because of all your unkindness to your heavenly Friend? Such penitent, reflections keep the Lords people right, by creating a fear and trembling m the presence of His overflowing goodness.

3. Has not your deepest sense of unworthiness come upon you when you have been conscious of superlative mercy? We tremble and are afraid, because of the unutterable grace which has met our utter unworthiness, and rivalled it, until grace has gotten unto itself the victory.

4. Have you never noticed how the Lord brings His people to their bearings, and keeps them steady, under a sense of great love, by suggesting to their hearts the question, How can I live as becometh one who has been favoured like this? Did you ever feel that the glory of the palace of love made you afraid to dwell in it?

5. And have you never felt a fear lest Gods goodness should be abused by you? He who has never questioned his own condition had better make an immediate inquiry. He who has never felt great searchings of heart needs to be searched with candles. No mans hell shall be more terrible than that of the self-confident one who made so sure of heaven that he would not take the ordinary precaution to ask whether his title-deeds were genuine or no.

6. One more thought may also occur to the most joyous believer. He will say, What if after rejoicing in all this blessedness I should lose it? What, cries one, do you not believe in the final perseverance of the saints? Assuredly I do, but are we saints! Theres the question. Moreover, many a believer who has not lost his soul has, nevertheless, lost his present joy and prosperity, and why may not we?

III. The measure in which you and I can enter into this experience. We have hundreds of us perceived the benefits of the dark lines and shadings of lifes picture, and we see how fit and proper it is that trembling should mingle with transport. As the fruit of experience I have learned to look for a hurricane soon after an unusually delightful calm. When the wind blows hard, and the tempest lowers, I hope that before long there will be s lull; but when the sea-birds sit on the wave, and the sail hangs idly, I wonder when a gale will come. To my mind there is no temptation so bad as not being tempted at all. The worst devil in the world is when you cannot see the devil at all, because the villain has hidden himself away within the heart, and is preparing to give you a fatal stab. Since there is an everlasting arm that never can he palsied, since there is a brow that knows no wrinkle, and a Divine mind that is never perplexed, we go forward in hope, and cast ourselves upon our eternal Helper once again. You have heard of the ancient giant Antaeus, who could not be overcome, because as often as Hercules threw him to the ground, he touched his mother earth, and rose renewed. Such be your lot and mine, often to be cast down, and as often to rise by that downcasting. When I am weak then am I strong. Let us glory in infirmity, because the power of Christ doth rest upon us. (C. H. Spurgeon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Jer 33:9. And it shall be to me a praise and an honour — Jerusalem thus rebuilt, and Judah thus re-established, shall be to my glory before all the nations. In other words, it is foretold here that God’s especial providence over the Jews, in restoring their city and temple, and re-establishing them in their own land, should be taken notice of by the heathen world, and should cause them to give glory to that God whom the Jews worshipped: see Ezr 1:2; Ezr 6:12. Or, as the words may imply, This renewed nation shall be as much a reputation to religion as formerly they were a reproach to it. This promise, however, has been much more signally fulfilled in the Christian Church, to which the heathen resorted, as to the seat and temple of truth, than it has yet been in the Jewish. And they shall fear and tremble for the goodness that I do unto it — These surprising effects of my goodness shall produce an astonishment like that which arises from fear. Or, the meaning is, They shall fear to engage against a nation so beloved and favoured by me, Exo 15:14-16.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

33:9 Once the new covenant was established, all the nations of the earth would see the Lord’s blessing on Jerusalem.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Whereby he showeth that the Church wherein is remission of sins, is God’s honor and glory, so that whosoever is enemy to it, laboreth to dishonor God.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

it--the city.

a name . . . a praise-- (Jer 13:11; Isa 62:7).

them--the inhabitants of Jerusalem.

they shall fear . . . for all the goodness-- (Psa 130:4). The Gentiles shall be led to "fear" God by the proofs of His power displayed in behalf of the Jews; the ungodly among them shall "tremble" for fear of God's judgments on them; the penitent shall reverentially fear and be converted to Him (Psa 102:15; Isa 60:3).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 9. They shall fear and tremble] The surrounding nations shall be persuaded that it is the hand of the Almighty that has wrought this change in your behalf; and shall fear to molest you, and tremble lest they should incur the displeasure of your God by doing you any kind of evil.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Here God testifies that his favor would be such as to deserve praise in all the world, or, which is the same thing, that his bounty would be worthy of being remembered. Hence he says, that it would be to him for a name among all nations; but as he designed to extol the greatness of his glory, he adds, a praise and an honor, or a glory; and it is emphatically added, among all nations And this passage shews to us that the Prophet did not speak only of the people’s return, and that this prophecy ought not to be confined to the state of the city, such as it was before the coming of Christ; for though the favor of God was known among the Chaldeans and some other nations, it was not yet known through the whole world, for he says, among all the nations of the earth; and God no doubt included all parts of the world. We hence then conclude that the favor of which the Prophet speaks refers to the kingdom of Christ, for God did not then attain a name to himself among all nations, but, as it is well known, only in some portions of the east. When, therefore, he says that the favor he would shew to his people, would be to him a name, he promises no doubt that deliverance which was at length brought by Christ.

And in the same sense must be taken what follows, Because they shall hear, etc.; for the relative אשר asher, is here a causative, as the Prophet expresses here the way and manner in which glory and honor would come to God on account of the deliverance of his people, even because the nations would hear of this; and this has been done by the preaching of the Gospel, because then only was God’s goodness towards the Jews everywhere made known, when the knowledge of the Law and of prophetic truth came to aliens who had previously heard nothing of the true doctrine of religion. We now then understand the design of the holy Spirit.

Further, by these words God exhorts all to gratitude; for whenever the fountain of God’s blessings is pointed out to us, we ought not to be indifferent, but to be stimulated to give thanks to him. When therefore God declares that the redemption of his people would be a name to him among all nations, he thus shews to the godly that they ought not to be torpid, but to proclaim his goodness. And at the same time it serves for a confirmation, when God intimates that he would be the Redeemer of his people, in order that he might acquire to himself a name, for there is to be understood a contrast, that in this kindness, he would not regard what the Jews deserved, but would seek for a cause in himself, as it is expressed more fully elsewhere,

“Not on your account will I do this, O house of Israel,” (Ezekiel 36:22)

and the faithful sing in their turn,

“Not on our account, O Lord, but on account of thy name.” (Psalm 79:9; Psalm 115:1)

We then see that God brings forward his own name, that the Jews might continue to entertain hope, however guilty they may have been, and own themselves worthy of eternal destruction.

If we read, “It shall be to me for a name of joy,” the sense would be, “for a name in which I delight.” If we read the words apart, “For a name and joy,” the sense would be still the same; nor ought it to be deemed unreasonable that God testifies that it would be to him for joy. For though he is not moved and influenced as we are, yet this mode of speaking is elsewhere adopted, as in Psalm 104:31,

“The Lord shall rejoice in his works.”

God then is said to take delight in doing good, because he is in his nature inclined to goodness and mercy.

He afterwards adds, they, shall fear and tremble for all the goodness, etc. The word כל cal, “all,” denotes greatness, and is to be taken emphatically. The words, however, may at first sight appear singular, “they shall fear and tremble for all the goodness,” etc.; for it seems not reasonable that men should fear, when they acknowledge God’s goodness, for this, on the contrary, is a reason for joy and confidence. This clause is sometimes applied to the ungodly, for they have no taste for God’s favor so as to be cheered by it, but on the contrary they fret and gnash their teeth when God appears kind to his people; for they are vexed, when they see that they are excluded from the enjoyment of those blessings, which are laid up, as it is said elsewhere, for them who fear God. But I have not the least doubt but the Prophet means the conversion of the Gentiles when he says, they shall fear and tremble for all the goodness, etc.; as though he had said, that not only the name of God would be known among the nations, so that they would proclaim that he had been merciful to his people, but that it would at the same time be the effect and influence of his grace, that the nations would become obedient to God. Moreover, it is a usual thing to designate the worship and fear of God by the words fear, dread, and trembling. For though the faithful do not dread the presence of God, but cheerfully present themselves to him whenever he invites them, and in full confidence call on him, there is yet no reason why they should not tremble when they think of his majesty. For these two things are connected together, even the fear and trembling which humble us before God, and the confidence which raises us up so as to dare familiarly to approach him. Here then is pointed out the conversion of the Gentiles; as though the Prophet had said, that the favor of deliverance to the Church would not only avail for this end, to make the Gentiles to proclaim God’s goodness, but would also have the effect of bringing them under his authority, that they might reverence and fear him as the only true God. He again adds the word peace, but in the same sense as before: he mentions goodness, the cause of prosperity, and then he adds peace or prosperity as its effect. It afterwards follows, —

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.

(9) It shall be to me a name of joy . . .—The thought presents two aspects in its bearing on the outlying nations. On the one hand, they shall sing the praises of the restored city; on the other, they shall fear and tremble before its greatness, as showing that it was under the protection of the Lord of Israel. The word for “fear” is used in Isa_60:5; Hos_3:5, for the quivering, trembling emotion that accompanies great joy, and is, perhaps, used here to convey the thought that the fear would not be a mere slavish terror.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

9. shall fear and tremble] inferring that He who so honours those who seek Him will punish with equal emphasis those who disregard Him.

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.

And it shall be to me a name of joy, a praise, and an honour,.... That is, the church and people of God, being redeemed and rebuilt by Christ, and being cleansed from their sins in his blood, and all their iniquities forgiven for his sake, would be a cause of joy to themselves and others, and bring joy, praise, and honour unto God: so the church, in the latter day, will be an eternal excellency, a joy of many generations, and a praise in the earth, Isa 60:15; and here they are said to be so,

before all the nations, which shall hear all the good that I do unto them; in redeeming them by the Messiah; calling them by his Spirit and grace; justifying them by the righteousness of Christ; pardoning their sins through his blood; making them meet for, and giving them a title to, eternal glory and happiness; all which would be made known, as it has been to the Gentiles, through the preaching of the Gospel; and which has occasioned joy and gladness among them, and praise and thanksgiving unto God, and which has redounded to his honour and glory:

and they shall fear and tremble, for all the goodness and for all the prosperity that I procure unto it; that is, they shall fear the Lord, and tremble at his word; not with a slavish, but filial fear, which is consistent with joy and gladness; and which fear will be influenced not by the terrors of the law, but by the goodness of God; being of the same nature with the fear of the converted Jews at the latter day, who will fear the Lord, and his goodness, Hos 3:5; so the Gentiles, seeing and hearing of the goodness of God bestowed upon the believing Jews, will be solicitous for the same, and be encouraged to seek after it; and finding it, shall be engaged to fear the Lord, and worship him.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

It - The city, Jerusalem.

They shall fear and tremble - With terror, because of the eternal opposition between right and wrong, truth and error. The nations of the earth as opposed to Israel represent the world as opposed to the Church.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

And it. Jerusalem, as figure of the Church. (Menochius) --- Fear, worship, and desist from persecuting God in his saints, (Haydock) whom he so highly favours.

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).

I will do so well by this people, that other nations shall honour and praise me for my goodness to them; and not only so, but shall fear to engage against a nation so beloved and favoured by me, Exo 15:14,16; Others interpret it of a religious fear and trembling, to which God’s mercy to the Israelites should invite those people that should see and hear of it; but I think the former is the most probable sense of the prophet here.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

9. It — The city.

Shall fear and tremble — Because of the overwhelming revelation of that God “who doeth his pleasure in the armies of heaven and among the inhabitants of the earth.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And it shall be; viz. Jerusalem. A name of joy; rather, on the analogy of Isa_55:13. etc., a monument of joy; i.e. joy giving. They shall fear and tremble. As feeling the contrast between their "unprofitable" idol gods and the faithful God of Israel.

The Church an honour to God.

What is here promised to the Jews finds its fulfilment, not in the Jews alone, nor in them at all until they submit to the Christian influences of the new covenant, but in all the spiritual Israel in the Church of Christ.

I CONSIDER THE FACT THAT THE CHURCH IS AN HONOUR TO GOD. It is described as a "monument of joy" because God takes delight in, (Jer_32:41) and as "a praise and an honour" because by means of it God"s glory is manifested abroad. This, in turn, is an honour to the Church. Though God picks his fallen children up from the mire of sin he does not leave them in shame and degradation. The prodigal is stripped of his rags and clothed with the best robe. God regards his Church, even here, with the stains of war and toil and sin upon her, as capable of manifesting forth his glory. What greater mission could she have?

II INQUIRE INTO THE SOURCES OF THIS HONOUR. How comes it that the Church is an honour to God? Her own excellences can scarcely be considered as glorious in themselves. It is not in the inherent worth of these that we find the secret of the glory given by the Church to God. The Church is formed by God, redeemed by his mercy, delivered by his power, maintained by his help. Her very existence is a witness to God"s forgiving and restoring grace. All that she does for good is not accomplished by her own might, but through the inspiration of his Spirit. The picture is an honour to the painter because it is the fruit of his well directed labour. We do not admire it only for its simple beauty. If it is a representation of the humblest scene in nature, the reality must be infinitely more beautiful than the picture; yet we give great admiration to the work of art because it is a work and because it reveals art. So the Church is an honour to God as the fruit of his work and of Christ"s sacrifice.

III NOTE THE EFFECTS OF THIS HONOUR.

1. It is to impress the world. The Jews were a standing witness of the power and goodness of God to the neighbouring nations. The Church of Christ is called to a similar mission on a world wide scale. The very existence of the Church as the ark upon the waters preserved and blessed by God is one of the greatest means of making known the grace and glory of redemption. More eloquent than any words is the silent testimony of the good and peaceful lives of godly men.

2. Therefore a great responsibility rests upon all Christians. God entrusts his honour to his Church. If, therefore, she can glorify him, she has also the power to bring dishonour on his Name. The "good soldier of Jesus Christ" is an honour to his Captain; but the sluggard, the coward, and the traitor are a discredit to his high name, and their faithlessness does something to smirch the beauty of the banner of redemption.

Fruits of pardon.

Some of these are declared here; e.g.

I IN REGARD TO GOD.

1. Joy. God, not Deus impassibilis a God who does not feel.

2. Praise and honour. The theme of the Church on earth, and especially in heaven, is this, "Unto him that loved us," etc. There is no glory equal to that which shall accrue to God by "Jesus Christ," for through him pardon comes to guilty men.

II IN REGARD TO THE PARDONED THEMSELVES. They enjoy the goodness and prosperity which God procures them. Pardon is not mere acquittal, but acceptance and adoption, and hence the goodness and prosperity.

III IN REGARD TO THE WORLD AT LARGE. "They shall fear and tremble." Why this?

1. Because of its manifestation of power. His people a feeble flock, but thus raised and exalted.

2. Because of its exposure of idolatry. It will be seen how foolish they have been to trust in their false gods.

3. Because of its manifestation of grace. The fear and trembling shall not be of dread so much as of repentance repentance wrought by the evident grace of God in the rich pardon he has bestowed. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

They shalt fear - And not only so but shall fear to engage against a nation so beloved and favoured by me.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

In consequence of the renovation of Israel externally and internally, Jerusalem will become to the Lord a name of delight, i.e., a name which affords joy, delight. שׁם here signifies, not fame, but a name. But the name, as always in Scripture, is the expression of the essential nature; the meaning therefore is, "she will develope into a city over which men will rejoice, whenever her name is mentioned." On the following words, "for praise and for glory," i.e., for a subject of praise, etc., cf. Jer 13:11. לכל־גּויי, "to all," or "among all nations." How far Jerusalem becomes such is shown by the succeeding clauses: "who shall hear...and tremble and quake because of the good," i.e., not from fear "because they are seized with terror through these proofs of the wonderful power of God in contrast with the helplessness of their idols, and through the feeling of their miserable and destitute condition as contrasted with the happiness and prosperity of the people of Israel" (Graf). Against this usual view of the words, it has already been remarked in the Berleburger Bible, that it does not agree with what precedes, viz., with the statement that Jerusalem shall become a name of joy to all nations. Moreover, פּחד and רגז, in the sense of fear and terror, are construed with מפּני or מן; here, they signify to shake and tremble for joy, like פּחד in Isa 60:5, cf. Hos 3:5, i.e., as it is expressed in the Berleburger Bible, "not with a slavish fear, but with the filial fear of penitents, which will also draw and drive them to the reconciled God in Christ, with holy fear and trembling." Calvin had previously recognised this Messianic idea, and fitly elucidated the words thus: haec duo inter se conjuncta, nempe pavor et tremor, qui nos humiliet coram Deo, et fiducia quae nos erigat, ut audeamus familiariter ad ipsum accedere. אותם may be for אתּם, cf. Jer 1:16; but probably עשׂה is construed with a double accusative, as in Isa 42:16.

The prosperity which the Lord designs to procure for His people, is, Jer 33:10-13, further described in two strophes (Jer 33:10-11 and Jer 33:12-13); in Jer 33:10, Jer 33:11, the joyous life of men. In the land now laid waste, gladness and joy shall once more prevail, and God will be praised for this. The description, "it is desolate," etc., does not imply the burning of Jerusalem, Jer 52:12., but only the desolation which began about the end of the siege. "In this place" means "in this land;" this is apparent from the more detailed statement, "in the cities of Judah and in the streets of Jerusalem." "The voice of gladness," etc., forms the subject of the verb ישּׁמע. On the expression see Jer 7:34; Jer 16:9; Jer 25:10. There is here added: "the voice of those who say, 'Praise the Lord,' " etc. - the usual liturgic formula in thanksgiving to God; cf. Ch2 5:13; Ch2 7:3; Ezr 3:11; Psa 106:1. תּודה, praise and thanks in word and deed; see Jer 17:26. On אשׁיב את־שׁבוּת see Jer 32:44. The rendering, "I shall bring back the captives of the land" (here as in Jer 33:7), is both grammatically indefensible, and further, unsuitable: (a) inappropriate, on account of כּבראשׁנה, for no previous restoration of captives had taken place; the leading of the people out of Egypt is never represented as a bringing back from captivity. And (b) it is grammatically untenable, because restoration to Canaan is expressed either by אל־הארץ הביא, after Deu 30:5; or by השׁיב, with the mention of the place (); cf. Jer 16:15; Jer 24:6; Jer 32:37, etc.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)