About

Biblion was made by people who love the Scriptures and wanted nothing standing between a reader and the text. The apparatus of a reference Bible is all here — original languages, Strong’s lexicon, cross-references, personal notes, a fast full-text search — along with a commentary written for this site, arguing every position from Scripture itself. All of it stays out of the way until it is wanted. The texts are public domain, nothing tracks you, and everything you write stays yours to export and to delete.

Help us grow

Every little bit helps. If you like Biblion and it brings you some value, here are a few ways you can help it grow.

Get the app

Biblion for iPhone is a single purchase of $4.99, Biblion for Mac one of $19.99, and Biblion for Windows one of $19.99, and they are what pay for all of this — the server, the recordings, and the work of building what comes next. Everything is in each: all sixty-six books, the whole commentary, the maps and the study panes, kept on the device so none of it needs a signal. No subscription, no advertising, no account to make, and nothing watching what you read.

Create an account

It is free, and it lets you make the app your own — save your notes and favorite verses, keep your reading position, and hold on to every setting, from the reader’s look to your chosen background mood, so Biblion meets you the same way each time you return. An account also opens the parts of the app that are not on the open page: the reading plans, and a daily devotional held to your own place in the year — the readings themselves are open to anyone, with or without an account. An email address is asked for, and nothing is ever sent to it.

Spread the word

Tell others who might value it — on social networks, in your church or fellowship, or through whatever channels you already use. A word from you is the main way anyone new finds it.

Tell us where it is wrong

A misprinted verse, a cross-reference that leads nowhere, a place on a map in the wrong valley — these are found by readers, not by us, and every one you report is one that stops being wrong for everyone after you. Use the contact form and say where you saw it.

Kept simple

Minimalism here is a working principle, not a style. Every screen, control and line of code has to earn its place; what does not is one more thing between you and the text.

The interface stays out of the way

One bar across the top, one menu of options, and no ornament that does nothing. Nothing blinks or slides while you read — the page is mostly paper and words.

Tools appear only when wanted

The note and star controls surface on the verse you have selected and stay hidden otherwise; the original-language layers are off until you switch them on.

No account you don’t need

Reading, searching, cross-references, Strong’s numbers, the original languages and the mood of the hills behind the page all work signed out. An account exists only because notes and favorites have to be kept somewhere.

Features

Read in the translation you prefer

A clear, modern English text set on a warm paper background, with an illuminated drop capital opening each chapter. The World English Bible is the default; the Bible in Basic English, the King James Version, the American Standard Version, the Geneva Bible or Tyndale can be chosen instead from your Account & preferences page, and whichever you pick becomes the main text everywhere — the reader, your favorites list, and your exported files.

Original languages, verse by verse

Toggle the King James Version with Strong’s numbers, the Hebrew Westminster Leningrad Codex (Old Testament), or the Greek Textus Receptus (New Testament) beneath each verse, from the Options menu in the top bar while a chapter is open.

Tap any Strong’s number

A pop-up shows the lexicon entry (lemma, transliteration, pronunciation, and definition) plus a link to every place that word occurs.

Cross-references

Select a verse and choose Cross references from the row of actions beneath it. That lists every reference (from the Treasury of Scripture Knowledge) grouped by the phrase it was keyed to and quoted in full, so the passages can be read on the page rather than chased one link at a time. A second tab holds the other direction, which the Treasury itself does not offer: the verses whose own references point back at the one you are reading — and for close to two thousand verses that is the only company they have. Both are drawn as well as listed, on a strip of the whole canon with an arc to every passage, since a list that pages ten at a time cannot show you the shape of the answer. Any reference can still be jumped to, and the way back is waiting: a small control in the corner names wherever you came from, and follows you however deep you go — verse to commentary to a map, and back out the same way.

Three ways to read

The Options menu switches between a Study Bible, a Reader’s Bible and — in the New Testament — an Interlinear Bible. The study view is the working one: a block per verse, its number in the gutter, a margin for your notes, and the KJV and original-language layers there when you want them — switch those off and you are still in the study view, with the verse text alone.

The reader’s view reflows the chapter into continuous prose: verse numbers shrink to superscripts, the gaps between verses close, and the text is set to a comfortable measure. It carries no apparatus at all — no star, no note or cross-reference marks, nothing in the Options menu that acts on a verse. That is the point of it; everything you have written is waiting in the study view.

The interlinear sets the Greek word by word, each word a small stack: the Greek itself, a transliteration, an English gloss, its parsing, and its Strong’s number opening the same pop-up dictionary as everywhere else, with your chosen translation running beneath each verse. The parsing codes explain themselves — rest on one and it says, in words, what the form is. It is a study instrument rather than a way to read at length, and the same menu leads back out.

Getting out of the way

On a computer, the reader’s view also puts the top bar away: it slides off the screen and comes back as the pointer heads for the top. The chapter reference stays pinned in the corner, the chapter links gather at the foot of the screen only as the chapter runs out, and lines dissolve gently at the top and bottom edges rather than being cut off. None of this applies on a touch screen, where there is no hovering and so no way to call the bar back.

Personal notes

Click a verse (or shift-click to cover a range) and attach your own note, shown in the margin. While you write, Enter breaks the line and Ctrl+Enter (⌘+Enter on a Mac) saves the note. Signed in, notes are saved privately to your free account; signed out they last until the visit ends — and if you register, everything you kept moves into the new account.

Favorite verses

Select a verse and tap the star in the row of actions beneath it; every verse you star is gathered on your Favorite verses page for quick return. A gold star stays in the margin to mark it. Shift-click a range and the whole span is saved at once.

A verse as a picture

The same row of actions offers Verse card: the verse drawn as an image you can save, copy or hand to your phone’s own share sheet — square, portrait, or wide enough for a wallpaper. It carries the verse, its reference and the translation it was taken from, and it is colored by whichever of the backgrounds you are reading under, so the card looks like the page it came from.

The picture is drawn on your own device and sent nowhere. Nothing about a card is recorded, and there is no service behind it — which is also why it is only ever Scripture on a card, never the commentary.

Everything also from the menu

The star, the note control and the cross-reference mark are small targets. So once a verse is selected in the study view, the same actions appear as ordinary items in the Options menu — add to favorites, add a note, show cross references. Select a range and only the favorites entry remains, since a note and a reference list each belong to a single verse. Esc closes whatever is open.

Always somewhere to go

Away from the reader, the Options menu offers Continue reading, naming the place you left — JHN 1:13 — or Start reading if you have never opened a chapter. From a Strong’s or cross-reference page it offers the exact verse you came from, named the same way.

Full-text search

Search the whole Bible across six English texts — the WEB, the KJV, the BBE, the ASV, the Geneva Bible and Tyndale — with exact phrases, wildcards, alternatives, and words left out (see below). Each result is tagged with the translation it came from, and a selector in the search box narrows the search to one of them. Which of the six your searches look in is set under Search settings on your account page.

Places, as well as words

Search a place — Capernaum, Jebus, Ramoth-gilead — and the results open with the maps that draw it, above the verses. Following one opens the plate with the place marked, and on the plate itself every town can be tapped for what the Bible does there. Every map also has a Find a place field of its own. More on both below.

When you do not know the reference

Thirty-two subjects, gathered by hand rather than by keyword — grief, anxiety, forgiveness, money, marriage, doubt — each opening the passages that actually speak to it, with a line saying what the passage is doing there. Each carries a painting of its own, small on its card in the list and across the top of its own page, captioned with the one passage it draws — which is usually not one of the passages quoted beneath it. They are grouped the way the need arrives: When life breaks, What you carry, The long view, The everyday. Searching the subject reaches them too. It is Verses by topic in the menu. Open it.

Everyone the Bible names

Three thousand people and thirteen hundred places, each with the verses that name them, the family around them and the events they belong to — drawn as a family tree and as a life laid out in years. Ask for one in words if you like: who is Deborah, where is Shiloh. Thirty-three of the places have been dug or surveyed, and say what came out of the ground and when. It is People & places in the menu. Open it. The people, places and events come from Theographic, a knowledge graph of the Bible by Robert Rouse, shared under CC BY-SA 4.0.

Maps of the biblical world

Seventeen plates drawn for Biblion, from the world of the patriarchs to the seven churches of Revelation, each with its passage linked into the reader and its own notes on what is known and what is drawn. Every settlement on them opens what the Bible does there. Open to anyone, signed in or not. More below.

Months, festivals and measures

One page for the Bible’s own furniture of time and quantity: the twelve months of the Hebrew year, the feasts appointed in them, and the lengths, capacities, weights, money and hours of both Testaments, each with the nearest honest modern equivalent, and a closing section on how sure those numbers are. Every reference in it opens in the reader. Searching a unit or a month on its own reaches it too — more below. It is Times & measures in the menu. Open it.

The law, step by step

The law does not describe its rites so much as instruct them: bring this, lay a hand there, burn that part and not the other. Each chart sets one passage of Leviticus or Deuteronomy out as the procedure it is — every step in order, every branch where the text offers a choice, and the point at which the different routes arrive at the same end. Every step opens the verse it rests on, so the instruction and the words behind it are one tap apart. It is Covenant law in the menu. Open it.

The prophets, plate by plate

The prophets are shown things, and told to write down what they saw. Each plate sets one of those sights out as the scenes it holds, in the order the text gives them — a sea and four beasts, then a court and an opened book; a woman and a dragon, then a war in heaven. Daniel and Revelation are drawn chapter by chapter, every chapter of both; Isaiah, Ezekiel and the Minor Prophets are drawn vision by vision instead, because those books are not visionary all the way through. Every scene opens the verse it rests on and quotes it, and names the comments that cover the passage, so the picture, the words and the argument are all on one page. It is Prophetic visions in the menu. Open it.

The stories, painted

The stories everybody meets first: an ark on the water, a sea standing open, a boy with a sling, a father running down a road. Each is one painting of one moment rather than a sequence — there is no procedure here to draw and no vision to set in order — and beneath it the passage is told in the verses that carry it, quoted in full in whichever translation you read in, with the commentary on that passage underneath. Nothing on the page retells them: the words are the passage’s own, and the reading is the point. It is Great Bible stories in the menu. Open it.

The pictures do not interpret

The illustrated pages here — the charts of Covenant law, the prophetic plates, the painted stories and the topic pictures — keep one rule between them. A scene says four beasts come up out of the sea; it does not say what the beasts are. A chart gives the order of a rite without saying what the rite means. A painting shows the moment its passage describes and nothing from outside it: no imagery carried in from another chapter, no later fulfillment, no system read back into the picture. Where something is argued rather than shown, that is the commentary’s work, and every comment says on its face how much weight the argument will bear.

The paintings, the scene lists, the chart steps and the summaries are all drawn and written for Biblion and exist nowhere else. The order of the steps in Covenant law is the one thing among them that rests on somebody else’s work, and it is credited where the rest of the sourcing is, under The texts.

Moving between chapters

Pick a book and chapter from the bar at the top, or step back and forth at the foot of each chapter. The two ends name where they lead rather than only pointing — Genesis 1 on the left, Genesis 3 on the right — so you can see what is next before you go. ← and → do the same thing from the keyboard.

It runs on past the end of a book: the last chapter of Genesis leads into Exodus, and the last chapter of Revelation round to Genesis again, so neither end of the Bible is a dead stop. In the reader’s view the whole thing stays out of sight until you reach the foot of the page, and lands on blank paper rather than over the text. Whichever language layers you have switched on stay on as you move, and if you are signed in they are still as you left them when you come back.

Where you are in a long chapter

A third of the chapters in the Bible run past two screens, and Psalm 119 runs to eight. Where that is so, a Sections button offers the chapter broken into its parts, each with the verse it begins at — and the part you are reading is marked as you go, so the panel answers where am I at a glance. Tap any of them to jump there.

The section titles are the commentary’s, not Scripture’s: they are the headings its author gave each passage, which is why they are kept behind a button rather than printed into the text. Where a section began in the chapter before, it says so instead of pretending to start at verse one.

Navigator

A color-coded grid of all 66 books as buttons, grouped by category; tap any book to jump straight there.

Anywhere from the keyboard

Press Ctrl + K — Cmd + K on a Mac — anywhere in the app, and a small field opens over the page. Type a reference and it offers the passage: jn 3, 1 cor 13:4, Psalm 23, written out or abbreviated however you are used to writing it. Type a few letters of a book, a map or a page instead — notes, reading plan, privacy — and it offers those. Whatever you type, the last line always offers to search for it, so there is no way to end up with nothing.

↑ and ↓ move through the list, Enter opens the highlighted line, and Esc closes the field and leaves you where you were. Tab completes a line into the field without going anywhere: two letters and a Tab turn jn into John, waiting for a chapter. It only ever takes you somewhere you could already reach; nothing in it changes anything.

Resume reading

Your place is remembered, and Options → Continue reading takes you back to it from anywhere on the site, naming the verse it will open. Once you’re signed in, that place follows you to any browser you sign in from.

The reading view

A few touches make reading on screen a little more like reading a physical Bible:

Paper, not screen

Text sits on a warm, chalky-ivory page, and each chapter opens with an illuminated drop capital.

Page bleedthrough

A faint, mirrored ghost of the next chapter shows through the page, the way thin Bible paper lets the other side come through.

Where you are in the whole book

The colored edges down either side of the page thicken or thin to show roughly how far through the Bible the current chapter falls, like the block of pages in a bound Bible.

Age toning

A warm shadow gathers gently toward the edges of the page, the way the paper of a well-used Bible darkens with handling.

Reading progress

A slim bar across the top fills as you scroll through the chapter.

The hills behind the page

Behind the page lies a drawn landscape of layered hills under a graded sky, in four moods that follow the light of the day: dawn, its slate-blue ridges warming to a gold horizon; day, teal hills under a pale aqua sky; dusk, violet under a rose-amber haze; and night, moonlit blue beneath deep navy. A fifth setting, automatic, reads your device’s clock and turns from one to the next as the hours pass.

This one is not kept for account holders. Signed out, a Mood menu in the navigation holds the four moods; the choice is remembered on that device. Signed in, it is saved with the rest of your preferences and follows you between devices.

The color a verse is marked in

Tap a verse and it is washed in a soft color to hold your place — a pale sky blue by default, or any of twelve quiet colors offered instead.

Reading font size

The Bible text begins at a comfortable size, the smallest of four. Three larger steps are offered for when you would prefer more room on the line.

Which text you are reading

A running header in the corner of the page names it — WEB · GENESIS 1 — so the translation is always in view. It can be switched off.

Turn any of it off

Your Account & preferences page gathers them — the paper, the page bleedthrough, the age toning, the colored edges, the running header and the reading-progress bar — each with its own switch. The colored edges come in red or blue beneath gold, or in gold alone, and the hills take any of the four moods or turn through them automatically, the one setting here that can also be changed without an account. The verse color and the size of the reading text are chosen there too, and Reset to defaults puts everything back the way it began.

Listening

Every chapter can be heard. With a chapter open, the Options menu offers Listen to this chapter, and a slim player appears along the foot of the screen. There is nothing to install and nothing to download — the audio streams as it plays.

The verse being read

The verse being spoken is washed in gold on the page, so it can be followed by eye. The page stays where you put it, which leaves you free to read ahead or turn back while the reading goes on. Selecting a verse and choosing Listen from here starts at that verse instead of at the top of the chapter.

Moving around inside it

The two inner arrows step a verse at a time. Pressing back once returns to the start of the verse you are in, so a line can be heard again, and pressing it twice goes to the verse before. The outer pair move a whole chapter, and the bar can be dragged to any point.

Reading on by itself

When a chapter ends the player will carry on into the next one, if you ask it to. That is a switch on the bar rather than the way it behaves by default, and once set it stays set. Moving between chapters does not reload the page, so the reading continues without a break.

Picking up where you stopped

Where you stopped listening is remembered on your device. The Options menu then names it — Resume Acts 3 at 12:40 — and puts you back at that second, even when the chapter is in another book. Listen to this chapter still begins at the beginning.

The voice

The reading is synthesized rather than recorded by a person, and that is worth knowing before you press play. It is one settled male voice, read a little under conversational speed, with a short pause between verses. Verse numbers are not spoken, so what you hear is the text running on as it does on the page.

Names are what a synthetic voice usually makes a mess of, and they were not left to it. Each name was given a pronunciation of its own, worked out from the Hebrew and the Greek and written down once, so that Nebuchadnezzar sounds the same in Jeremiah as in Daniel, and Melchizedek the same in Hebrews as in Genesis. Where a name has a long-settled English form, that form was kept.

Which text is read

The narration follows the World English Bible. Read in another translation and the player is not offered, rather than speaking words other than the ones on your screen.

If nothing plays

Reload the page first. A browser that lost part of the audio partway through can keep the damaged copy and fail on it every time afterward, long after whatever interrupted it has gone. A reload throws that copy away and asks again; Ctrl+Shift+R clears more than the ordinary one does.

If that changes nothing, the other likely cause is a content blocker. The audio does not come from this address — it is served from cdn.biblionapp.com, and a file arriving from another domain is the shape of thing those tools are built to refuse. Allow this site in your blocker, or turn it off for these pages.

The player cannot tell the two apart, which is why it says only that the audio would not load: a request that was refused and one that arrived damaged look alike from here. One test separates them. Open cdn.biblionapp.com in a tab of its own — audio that plays when you go to it directly, but not when the reader asks for it, was blocked rather than lost.

Searching

Open Search from the menu and type your query. Results are listed in biblical order and link straight to the verse; a link beside the result count reorders them by best match instead, and offers the way back. The WEB and the KJV are searched by default, and searching more than one does not mean reading in duplicate: each verse appears once, with every translation that matched stacked beneath its reference — often with different words lit up, since the old-spellings bridge may find saith in one text where it found says in another. The dropdown at the end of the search box narrows the search to any one of them, and Search settings on your account page decides which of the six that dropdown offers.

An address, not words

The commonest thing typed into a Bible search box is an address, not a word. Type one — John 3:16, 1 Corinthians 13, Ps 23:1-6 — and the page offers to open the passage in the reader, above whatever the words themselves turn up. The usual abbreviations are understood (Gen, Ps, Jn, 1 Cor), a chapter alone works (Acts 2), a range opens at its first verse, and John 3.16 or John 3 16 are read the same as the colon. The offer never replaces the search itself, in case the words were what you meant.

A place on the maps

Search a place and the results open with a line about the place itself, above the verses: what kind of place it is, how many of the plates draw it, and the first few by name, each a link that opens the map with the place marked. It answers a different question from the verses beneath it — where is this, not where is this said — and it appears on its own, with no mode to choose.

The plates name places as their own period did, so the line names the place under the spelling you typed and then says whose it is: search Jebus and you are told it is Jerusalem, as the map of the conquest names it. Only names actually written on a plate are indexed, never the fuller list the drawings are built from, so a link can never send you to a map that does not have the name on it.

Matching here is deliberately strict — a whole name, or the beginning of one from four letters on. A place band that appeared on every other search would be noise, and two real places are held back for the same reason: On in the Nile delta and the wilderness of Sin are ordinary English words, and a search for sin wants the concept. To ask for the maps and nothing else, put map in front — map jerusalem, map on — which skips the verse search and reaches the two held-back names as well. It is safe as a keyword because map appears in none of the six translations.

A measure, a month, a feast

The same thing happens for the Bible’s own units and dates. Search cubit, omer, denarius, Nisan or Passover and a line appears above the verses saying what the word is — a measure of length, a dry measure, the first month — and opening the part of Months, festivals and measures that explains it. Exodus 16 will tell you an omer of manna was gathered for each man; it will not tell you how much an omer is, and that is the gap this line fills. The KJV’s own spellings are understood, so Chisleu and Sebat find their months.

It carries no figures itself, on purpose: every number on that page is a rounded estimate with a section explaining how rounded, and a single line above a search result is the wrong place to state one flatly. As with places, the whole search has to be the word: cubit offers the line, cubit gold is an ordinary search for two words. A few words are held back where the biblical sense is usually not the measure at all — sabbath, time, moon, weeks — since a table of units has no business appearing over the verses somebody actually wanted.

Words

Typing bread heaven finds verses that contain all of those words, in any order.

Exact phrase

Wrap words in double quotes: "valley of the shadow" matches only that exact sequence.

Combine the two

"Son of God" power finds verses containing the phrase “Son of God” and the word power.

Wildcards within a word

? stands for one unknown letter (f?rest → forest) and * for any number of letters (bless* → bless, blessed, blessing).

Either / or

Words are normally all required, so food meal meat asks for a verse holding all three. To match any one of them instead, separate the alternatives with a pipe or with OR — food|meal|meat and food OR meal OR meat are the same search. OR must be capitalized, so the ordinary word or is still searched literally.

A group of alternatives counts as a single word, so the words around it still narrow the result: king food|meal|meat finds verses with king plus at least one of the three. Wildcards and quoted phrases can appear inside a group, as in bless*|holy or "Son of God" OR "Son of Man".

Leaving words out

Put - in front of a word, or NOT before it, and every verse containing that word is dropped: John -Baptist and John NOT Baptist are the same search. Like OR, NOT must be capitalized, so the ordinary word not is still searched literally.

This is most useful where one word carries two subjects, or where a set phrase crowds out every other use: John -Baptist leaves the Baptist behind, spirit -"Holy Spirit" finds the word’s other senses, love -"love of money" sets the proverb aside. Phrases and wildcards can be left out just as plain words can, and exclusions can be stacked — king -david -solomon — or written as alternatives, king -david|solomon, which is the same search.

Only a hyphen that begins a word is read as an instruction, which matters in a Bible: Baal-peor and Kiriath-jearim go on being searched as the two words they are. A search also needs something to look for as well as something to leave out, so -david alone asks you for a word instead.

Old spellings

The translations do not spell alike, and the older three least of all: where the WEB says, the KJV saith; honor against honour, brothers against brethren, and the Geneva and Tyndale loued and begynnynge. A bare search word quietly matches these other forms of itself, in both directions. The net is spelling and inflection only, never meaning: says finds saith, but smote will never stand in for struck. To pin one form down, put that single word in quotes — "saith" finds only the old form. Digits are read the same way, since scripture writes its numbers out: 40 days quietly tries forty, 24 reaches the KJV’s four and twenty as well as twenty-four, and 7th reaches seventh. Names cross the same bridge: search Elijah, Isaiah or Noah and the KJV’s Elias, Esaias and Noe answer too.

The divine name gets the same treatment, with one deliberate stop: yahweh and jehovah find each other, but neither reaches the KJV’s LORD. The search cannot see capital letters, and a net wide enough to catch LORD would haul in every human lord and master in the book — so to follow the name through the KJV, search lord and let the capitals on the page tell you which is which.

Hebrew and Greek

The Hebrew Old Testament and the Greek New Testament can be searched in their own script. Both are off until you ask for them: tick WLC or GTR under Search settings on your account page and they join what the dropdown offers. After that the script decides — type or paste Greek and the Textus Receptus answers, whatever the dropdown was left on, since no English verse could match Greek letters anyway. Accents and breathings are optional, so θεóς and θεος are one search, and the Hebrew is found with or without its vowel points. Type in a script you have not turned on and the page says which text would have answered, rather than reporting an empty search.

When nothing matches

If the exact words are not in the text, the page widens each one to its family of forms — gardening stands in no verse, so garden, gardens and gardener are shown instead, under a banner saying plainly that these are related forms. Quoted phrases are never loosened. And if that too comes back empty, one quiet line offers the likeliest correction: Nebuchadnezar as Nebuchadnezzar, filistines as Philistines, holyspirit as the two words it runs together. Nothing is corrected silently — the offer is a link, and what you typed stands until you take it.

Your account

You can read the whole Bible, search it, and use every study tool without signing in. An account adds your own notes, a list of favorite verses, a reading position that is waiting wherever you next sign in, a daily devotional kept and waiting for you, a reading plan at your own pace, badges gathered as you read and study, a dove to mark the verses that reach you, an invitation link to hand a friend, a reading circle around your plan, and how you like to read — which translation, which layers, and how you have set the page to look.

Free, and minimal

It takes a username, a password, your name, and an email address. The first name is what the app greets you by; the address is what lets you sign in with either it or your username. Nothing is ever sent to it — see below.

Yours to change

Your Account & preferences page keeps everything adjustable: your name, email address, password, translation, and the reading-view preferences described above. Changing your password asks for the current one first — a session left open on a borrowed machine should not be enough to take an account over — and leaves your recovery code as it was.

No email is ever sent

Nothing is emailed to you, so there’s nothing to confirm. Instead, when you register you’re shown a one-time recovery code. Save it somewhere safe (a password manager is ideal); it’s all you need to reset a forgotten password. If you lose the code as well as the password, write to us — a new code can be issued by hand and sent to the address on your account, which is the only thing that can get you back in.

A devotional, if you want one

Alongside the Bible there are daily devotionals, drawn from classic public-domain writers. One is Charles Spurgeon’s Morning and Evening, a short reading for each end of the day, offered twice over — in his own nineteenth-century words, and retold in plain contemporary English with the meaning kept and the Victorian phrasing eased. Three more were gathered here from Ellen G. White’s published writing and arranged for this site: a year on the character of God, a year through the lives of the people of the Bible, and a year through the life of Jesus told in the order it happened. In all three the words are hers and we have not altered them; the choosing, the ordering and the titles are ours. They are compilations made here rather than reprints of any existing book.

The readings themselves need no account. Every one of them has a page of its own under Devotional readings — four whole years, open to anyone: the plain retelling of Spurgeon morning and evening, and each of the three gathered here. What an account adds is the habit rather than the text.

Activating one keeps the choice, so today’s reading is waiting whenever you open Biblion. A quiet reminder appears once a day and goes the moment you open the reading — or the moment you close it, if you would rather read later — and where a reading rests on a verse, its reference links into the Bible, with the way back waiting in the reader’s own menu. Only one can be active at a time, since a devotional is a habit rather than a library, and you can switch or turn it off whenever you like.

A reading plan, if you want one

Six guided paths run through the whole Bible in turn — Books of Moses, History, Writings, Poetry, Prophets, and the New Testament — each offered at an eight-week or a sixteen-week pace. The slower pace is not more reading, only the same reading spread over twice the time.

Committing to one keeps it waiting on your Reading plan page: a running progress bar, and each day’s reading sorted into what is still ahead and what you have already read. Only one plan runs at a time, until you switch or cancel — but switching never loses anything, because what counts as read belongs to the chapter rather than to the plan you read it under, so returning to an earlier plan finds your place as you left it. Its reminder works the same way the devotional’s does.

Badges as you go

As you read and study, badges gather on your Account & preferences page — for reading through a book, the Gospels, or the whole Bible; for the words you look up in Hebrew and Greek; for the cross-references you follow. You do not have to finish a portion to earn one: a third takes the badge to bronze, two thirds to silver, the whole of it to gold, and the stars on the rim say which. Every badge still ahead is shown too, grayed, with what earns it and how far along you are.

Nothing is asked of you and nothing pops up. Earning them is the only reason your reading and study are noted at all: it happens only while you are signed in, the record is private to your account, and it is yours to erase like everything else.

Signed out is still fully usable

Without an account your reading place is remembered on this device only, and the notes you write, the verses you star and the articles you bookmark last until the visit ends. Register or sign in and they move into the account with you.

Reading together

Reading here is a private act, and stays one. But nobody reads alone, and the app lets that show in a few small, deliberate ways — none of them a feed, none of them public writing, all of them counted rather than quoted.

What everyone can see

The front page names the chapters most read through in the last seven days. In the study view, a dotted line under a verse means many readers keep it among their favorites, and selecting the verse says how many. Both are sums over accounts’ own saved reading and favorites; both appear only once at least five readers stand behind the number, and neither ever says who. That floor is built into how the numbers are made, not added on top — below it, nothing shows at all. The marks can be switched off in the reader’s Options menu.

Inspired

Beside the star under a selected verse sits a dove. The star keeps a verse for yourself; the dove says it reached you. One tap, taken back with another — there is no comment box, because there is nothing to write: the answer to a verse that moves you is not a form field. Each day’s devotional reading carries the same mark at its foot. What other readers see is a count, above the same floor of five, and never a name.

Invite a reader

Your Account & preferences page makes invitation links: hand one to someone however you already talk to them, and it opens a free account for them. Each link works once and lasts fourteen days; you can file a private note with it — a name only you ever see — and delete it while it waits. Biblion itself sends nothing: no email leaves this site, which is why the link is yours to carry.

Reading circles

A reading plan can be read in company. Starting a circle on your plan gives you a link, and that link is the only key there is. Whoever opens it is shown — before joining — which plan the circle reads, who is already in it, and exactly what joining shares: their progress in that one plan, nothing else. A circle holds up to twelve readers, who see each other’s usernames and place — the day they stand before, the chapters read. Anyone can leave at any time, and when the last reader leaves, the circle folds and its link dies. This is the one place in the app where your username is shown to other readers, and it is entered only by your own yes.

Your data is yours

Whatever you create here — your notes, your favorite verses, your bookmarked articles — belongs to you, not to the app. That claim only means something if you can take it out and get rid of it, so both are a click away and neither asks for a reason.

Export whenever you like

From your Account & preferences page you can download your notes and favorite verses as Markdown — plain text to read anywhere, keep as a backup, or drop into a notes app. Each entry carries its verse text with it, so the file still makes sense without Biblion.

Clear a list and start again

The My notes, Favorite verses and Bookmarks pages each offer to clear the whole list, with the export link beside it. Some people prefer to work in seasons: collect through a study, export the result, wipe the slate, and begin the next one.

Nothing locked in

None of it is proprietary. The texts are public domain, the export is ordinary Markdown, and nothing you save is trapped in a format that only this app can read.

Leave entirely

At the foot of your Account & preferences page you can close the account outright. It deletes the account along with every note, every favorite verse, your preferences, your reading position, and the record of your reading, study and badges — immediately, with nothing kept back. There is no backup to restore you from, so export anything you want to keep first. You are asked for your password, and then once more to confirm.

Privacy

This reader asks for as little of you as possible, and keeps what it holds to itself.

What follows is the short version, in plain words. The full privacy and cookie policy sets out the same ground exactly: every item stored, why, for how long, who else ever sees it, and what you can ask us to do about it — including your rights under the GDPR and how to use them.

Nothing follows you

There are no analytics, no ad network, no social-media buttons, and no third-party trackers. Every font, script, and stylesheet is served from this site, so your reading is never reported to anyone else. Chapter recordings are the one thing too large to serve from here; they come from a delivery network run by the same company that rents us the server, and only when you press play. Two things are counted here, and only here: a daily tally of visits that cannot be tied to a person, and what is typed into the search box, with nobody attached to it.

Only what you enter

The personal data stored is what you type when registering (username, name and email address) together with your own study data — notes, favorite verses, last reading position, the verses and readings you have marked with the dove, your invitation links and the private note on each, the reading circles you sit in, and, for the badges, a private record of which chapters you have read and which words and references you have studied. It exists only to make the app work for you; notes and favorites can be exported at any time, and closing your account erases all of it.

One record we keep for your safety

The time and network address of your most recent sign-in are stored against your account — the current one only, overwritten each time, with no history kept. It is there so unfamiliar access can be recognized, and it is used for nothing else: not analytics, not location, not advertising, and never shared. Closing your account erases it too.

Sign-ins that are refused are also written down: the name typed, the time, and the network address. That is how an attempt to break into an account is noticed at all. Passwords are never recorded, right or wrong — a mistyped password is usually a near-miss of a real one, and storing those would be the very thing this is meant to guard against.

Searches, with nobody attached

What is typed into the search box is recorded — the words, the translation and part of the Bible chosen, how many verses came back, and when — and deleted after three months. It is kept for one reason: a search that finds nothing is usually this app’s fault rather than yours, and the only way to find those faults is to see which searches came back empty.

Nothing on those records says who searched: no account, no session, no network address, not even a scrambled one — so they cannot be traced to a person, or even grouped to show that two searches came from the same one. A search box is where people put the things they would tell nobody, and the records are built so that reading them can never become reading you. Your own searches are not kept on your account, and nothing about them appears in your reading history or badges.

Numbers shown together

The community numbers — most-read chapters, popular verses, the Inspired counts — are sums across accounts’ own saved activity. No number is shown until at least five readers stand behind it, so a count can never point at a person; below that, nothing appears at all. A reading circle is different, and plainly so: its handful of members see each other’s usernames and progress in the one plan they share, because each of them joined knowing exactly that, and each can leave at any time.

Never sold or shared

We never sell, rent, share or hand over your personal details to anyone, for money or for anything else.

No messages, no marketing

Your email address is stored for your records alone; we send no messages and keep no mailing list.

Functional cookies only

Five cookies, all of them this site’s own, each doing one job. One keeps you signed in — for thirty days from your last visit, renewing itself as you return — and makes the forms safe to submit. One holds the name of your time zone, so you get the right day’s devotional — a place name like Europe/Budapest, not a number that identifies you. The other three are set only if you ask for them without an account: the background mood you picked, the verse you last read, and whether the popular-highlights marks show. Signed in, those choices live on your account instead.

A little more is kept by your browser and never sent anywhere: that you have already seen today’s devotional and reading-plan reminders, so each is shown once; and some passing things — the verse you have selected, your last search, which section you had open — that vanish when the tab closes.

There are no third-party cookies here: no ad network, no analytics service, no social buttons, no fonts or code borrowed from elsewhere.

Advertising

Most advertising on the web works by following people about and selling what it learns; this reader will not. We do not treat a reader’s attention as inventory to be sold, and none of the machinery built for that — ad networks, trackers, profiles — exists here.

What you may find

Occasionally, a search may show one sponsored line among the bands above the results — a product, a service or a piece of writing we judged useful to people who study the Bible, or news of Biblion itself. It is always marked Sponsored and opens in its own tab. And now and then an article on the shelf may be sponsored: written or reviewed by us as any article is, but paid for — marked Sponsored by whoever paid, on its card, on its page, and in every copy you export. Both live where they live and nowhere else: never in the text of Scripture, and never anywhere you read.

Every such placement is served from our own server, chosen and written by hand. No ad network is involved, nothing follows you, and nothing about you is recorded — what we count is two totals per placement: how many times it was shown, and how many times it was followed. Who saw or followed it is not known to us, or to anyone.

What you won’t find

No pop-ups, interstitials, countdown offers, or the other cheap tricks that wear a reader down — and nothing irrelevant: a banner dropped beside Scripture because a network matched a demographic is the thing we object to, and the thing this arrangement makes impossible.

If you offer something genuinely useful to people who study the Bible and would like to place it here on these terms, Advertise on Biblion sets out how.

Never by email

The app sends no email, so it takes no part in email campaigns, its own or anyone else’s. Whatever might appear would appear here, on the page.

The texts

Every text is in the public domain and may be freely used, copied, and distributed. Six of them — the WEB, the BBE, the KJV, the ASV, the GNV and TYN — can serve as your primary text, the translation shown first for every verse; choose between them on your Account & preferences page, and the same six are what your searches can look in. Chosen as the primary text, the KJV is set plainly, without the Strong’s numbers it carries as a study layer. Those short codes are what the app uses where space is tight — the text picker, the running header, the tag on each search result — and each is spelled out below.

The three older texts are here for a particular kind of reading. Set beside a modern translation they show how a verse has been turned into English across four centuries, and two of them are the ancestors the later versions were built on.

World English Bible (WEB)

The default primary text of this reader. The World English Bible is a modern English update of the American Standard Version of 1901, produced by volunteers under the editorship of Michael Paul Johnson. The text of the World English Bible is dedicated to the public domain and is not copyrighted. “World English Bible” is a trademark of eBible.org; the trademark is used here to accurately identify the translation, with no affiliation or endorsement implied.

Bible in Basic English (BBE)

An alternative primary text, and an unusual one. The Bible in Basic English was prepared by Professor Samuel Henry Hooke of the University of London with a committee; the New Testament appeared in 1941 and the complete Bible in 1949. Its translators set themselves a strict constraint: render the whole of Scripture in Charles Kay Ogden’s Basic English, a core vocabulary of 850 words, with some 50 special Bible words and 100 more held useful for poetry — roughly a thousand in all.

The result reads unlike a traditional translation. With so few words available, abstract theological vocabulary is unfolded into plain description and long sentences become short. Genesis opens not with “In the beginning God created the heavens and the earth” but with “At the first God made the heaven and the earth.” Some dignity is lost, and passages usually read past without being understood are forced into the open.

It is worth reaching for in particular circumstances: when English is not your first language, when a dense argument in Paul refuses to come clear, or as a second witness beside the WEB. It is a translation, not a paraphrase, but the vocabulary limit means it interprets where a fuller English would leave the ambiguity standing.

The BBE is in the public domain. Two verses, Romans 16:24–25, have no BBE text; there the reader falls back to the WEB and marks the verse so you can see which translation you are reading.

King James Version (KJV) with Strong's numbering

The Authorized Version of 1611 (1769 Blayney text), tagged with Strong's numbers from Strong's Exhaustive Concordance of the Bible (James Strong, 1890). Both the KJV text and Strong's concordance and dictionaries are in the public domain. (In the United Kingdom, the KJV remains subject to Crown letters patent; it is reproduced here outside that jurisdiction.)

American Standard Version (ASV)

The American revision of 1901, and the text the WEB was later built from. Its translators were the American half of the committee behind the English Revised Version, and where the two differed the Americans recorded their own preferences. Two things mark it. It renders the divine name as Jehovah rather than the LORD, some 5,800 times, so a distinction the KJV hides in capital letters is visible on every page. And it marks words supplied for English sense in square brackets — herbs yielding seed, [and] fruit-trees — the same courtesy the KJV pays in italics. The brackets are kept: they are the translation telling you where it has helped. The text is in the public domain.

Geneva Bible (GNV)

The Bible of the English Reformation, in the 1587 revision — made by exiles in Geneva, Shakespeare’s Bible, and the one carried to America before the King James displaced it. It was the first English Bible printed in roman type with numbered verses, so it reads as recognizably modern in shape while its spelling is thoroughly Elizabethan: loued for loved, onely for only, giuen for given. It is nicknamed the Breeches Bible after Genesis 3:7, where Adam and Eve “sewed figge tree leaues together, and made them selues breeches.” The text is in the public domain.

Tyndale Bible (TYN)

The 1534 edition, and the first English Bible translated from the original Hebrew and Greek rather than from Latin — the source from which most later English translations descend, and a great deal of the King James Version is Tyndale’s wording kept. Much of the language English readers know best is his: let there be light, the salt of the earth, the powers that be. His spelling is the oldest here and takes a moment to settle into: In the begynnynge God created heaven and erth.

It is not a complete Bible, and cannot be. Tyndale was strangled and burned at the stake in 1536 for the work; he had finished the New Testament, the first five books of the Old, and Jonah. Where the rest would have been, this reader says so instead of showing you another translation’s words in his name. The text is in the public domain.

Westminster Leningrad Codex (WLC)

The Hebrew Old Testament, a digital transcription of the Leningrad Codex (the oldest complete manuscript of the Hebrew Bible), maintained by the J. Alan Groves Center for Advanced Biblical Research at Westminster Theological Seminary. The text is in the public domain.

Greek Textus Receptus

The Greek New Testament of the Reformation era, the textual basis of the King James Version, tagged word-by-word with Strong's numbers so each Greek word can be looked up. The text is in the public domain.

The Interlinear Bible’s word-by-word apparatus — the parsing of each Greek form, its dictionary form, and the English glosses — is adapted for Biblion from the Translators Amalgamated Greek New Testament (TAGNT) and its companion morphology tables, prepared under Tyndale House, Cambridge and published by STEPBible.org under a CC-BY license. The Strong’s numbers shown are Biblion’s own tagging, so a number tapped in the interlinear always agrees with the lexicon and the occurrence lists.

Treasury of Scripture Knowledge (TSK)

The cross-references come from the Treasury of Scripture Knowledge, a 19th-century compilation of some 300,000 references keyed to individual words and phrases of each verse. Long attributed to R.A. Torrey (who edited and expanded it), it draws on the marginal references of earlier English Bibles. The work is in the public domain.

The Treasury only ever looks one way: it says what a verse points to, never what points back at it. The second list — the verses whose own references land on the one you are reading — is worked out here from the same 300,000, and it reaches close to two thousand verses the compilation never cites from at all.

A handful of references on each verse carry an often linked mark. That comes from the cross-reference votes published by OpenBible.info under a CC-BY license, where readers vote on how apt each link is: the mark flags the references of a verse that people follow most, which is the one thing the Treasury’s own list, being unranked, cannot say. Only the votes are used — the references themselves remain the Treasury’s.

The same site’s Torah flowcharts, also CC-BY, are the source for the order of steps in Covenant law. The wording of each step, the drawing of the charts and the illustrations that head them are Biblion’s own.

The maps

The maps are open to anyone. They are found under the account menu in the top bar, alongside the devotional and the reading plan, and no account is needed to look at them.

The maps are drawn for Biblion, not licensed as pictures. Each is built from open geographic data by a script kept with the site, which clips the region, simplifies the coastline to what the drawing can show, projects it, and writes out vector artwork — so it stays sharp at any size and weighs about as much as a paragraph of text.

The credit is given here once rather than under every plate: coastlines, rivers, lakes and the land classes — desert, marsh, the shallow shelf offshore — from Natural Earth, a public-domain cartographic dataset; place coordinates from Pleiades, a community-built gazetteer of the ancient world, and from the Bible Geocoding data published by OpenBible.info, which catalogs every identifiable place named in the Bible together with how confident scholars are about each identification. Both of the latter are CC-BY. Each map’s own notes then say only what is particular to it.

The hills are the one thing no dataset supplies. Natural Earth knows where the Taurus is without knowing what it looks like, so the ranges are hachured by hand — short strokes running down the slope, thinning away where a range dies out rather than stopping at a border. Every plate carries a divided scale bar in miles and no ratio: a ratio is only true of a printed sheet at one size, and these are drawn to be read at any.

A map is a judgment, not a photograph: ancient borders were rarely lines, coastlines have moved, and many places are known only approximately — so a boundary drawn softly is deliberate, not a precision nobody has.

That has three visible consequences. A people or province whose ground Scripture describes is drawn as a soft wash. One that Scripture places only in general terms — the provinces of Luke 3:1, redrawn twice within a generation — is named but not bounded: the name sits over the country and no border is invented. And a people the text names without ever locating, as with the Girgashites, is left off altogether rather than given a homeland by guesswork. A site whose identification is genuinely uncertain is either omitted or noted as approximate.

Where washes do meet along a line, the line is usually the map’s own judgment. Joshua’s allotments were surveyed and recorded town by town, so the tribal borders follow the text closely. The seven nations of Canaan were never surveyed at all: Scripture puts the Canaanites by the sea and along the Jordan, the Hittites, Amorites, Perizzites and Jebusites in the hill country, and says nothing about where one ended and the next began. That map divides them because patches with bare ground between them would suggest an emptiness that was not there — but the divisions are the drawing’s, not the text’s, and its notes say so. Ground left uncolored is outside the peoples the map is about, not unclaimed.

The map of the Gospels shows the same distinction in one picture. Its three colors are the three rulers Luke names in a single verse — the Roman prefect over Judea, Samaria and Idumea; Herod Antipas over Galilee and Perea, two countries that did not touch; and Philip over the north-east. The provinces inside each are only named, because between two provinces under one ruler there was no border to draw. The Decapolis is given no color at all: it was a league of ten cities rather than a territory.

On one map a color says when rather than who. The Assyrian empire is a kingdom growing, so it is drawn in three dated stages — Assyria at home about 900 BC, what it had swallowed by 722, and how far it reached by 663 — in one color growing paler as the empire grows younger. The oldest frontier is still a line, because the homeland is cut out of the empire that came after rather than covered over. Judah keeps a color of its own: it was the one kingdom in the region never made an Assyrian province, and Israel has none because after 722 its land was exactly that.

A few conventions are worth knowing. Sea passages are broken lines and journeys overland solid ones, with a small arrow for the direction of travel. Where a traveler returned by the road they came on, that road is drawn once rather than twice. Where two different journeys used the same road — and Paul used some of them three times — the lines run side by side while they share it and cross where they part, so neither disappears beneath the other. On the maps that follow a journey, significant stops are numbered in the order they were reached, a small disc beside each in the color of its stage; only stops the drawing touches are numbered, and one the account records but the map cannot place is left unnumbered rather than invented. Towns not on the journey are marked faintly, to give the country its shape.

Every plate carries a Find a place field of its own, beside the map switcher. The seven churches plate writes fifty-six names, and finding one by eye means sweeping the whole drawing; type a few letters instead and choose from the list. What follows is not a line of text but a mark on the map: everything else darkens for a moment, a ring is drawn where the place is, and the dim fades away by itself — nothing is left switched on for you to find the control that undoes it. The names travel with the page, so nothing is fetched while you type, and accents and hyphens are ignored on both sides — ramoth gilead finds Ramoth-gilead. A name the plate does not write says so plainly rather than returning an empty list. The field answers where is it on this map; which map a place is on is search’s question, and arriving from there marks the place the same way.

Drawing them this way also protects privacy. Ordinary web maps are assembled from image tiles fetched from a mapping company as you pan and zoom, which tells that company which map you opened and roughly where you looked. The whole drawing here arrives with the page, from this server, and no third party learns you opened it.

The commentary

Biblion has a commentary of its own. It is not licensed from anyone, and it is not an old public-domain work retyped: it was written for this site, book by book, and it is the largest piece of work here that is entirely ours.

One rule governs it: every position is argued from Scripture itself. No one is cited as an authority — no scholar, no commentator, no church — so either the evidence stands on the page, or the claim is not made. Each comment treats a paragraph of Scripture rather than a single verse, opens with one plain sentence stating what the passage is driving at, and carries a mark saying how much weight that claim will bear. Place names are linked to the maps.

Select a verse and the commentary is one of the actions offered beside it. Every passage in the Bible is covered, and a comment names the paragraph it belongs to rather than the single verse you happened to choose. Each book also has an introduction of its own — who wrote it, when, what it is for, an outline of the whole, and, where the book has one, the pattern it is built on.

The introduction sets out what it is for, how a comment is put together, and what it deliberately does not do.

Accuracy

Everything here is prepared with care, and none of it is guaranteed. The texts are public-domain editions transcribed by other hands before they reached us; the Strong’s tagging, the cross-references, the maps and the devotional readings are each somebody’s work, and work of that size is never free of error. A verse may carry a wrong lexicon number, a reference may point somewhere it should not, a place on a map may sit a few miles from where it belongs. Where we know of a difference between editions we say so in The texts; what we do not know of, we cannot mark. The commentary is the exception in kind rather than in reliability: it is an argument, and it says on every comment how much weight the argument will bear.

Interpretation is yours

The apparatus tells you what a word is and where else it appears. It does not tell you what a passage means. Lexicons record ranges of usage rather than verdicts, cross-references are one compiler’s associations rather than an argument, and a map is a judgment drawn from incomplete evidence — which is why The maps says at length where its lines are the text’s and where they are the drawing’s. Readers of good faith and long learning disagree about all of it. Nothing on this site is offered as a settled reading, and no part of it is a substitute for study, for a teacher, or for a pastor.

No warranty, and no reliance

Biblion is provided as it is, free of charge, without warranty of any kind — express or implied, including any warranty of accuracy, completeness, fitness for a particular purpose, or uninterrupted availability. To the fullest extent the law allows, we accept no liability for any loss or damage arising from your use of the site or from reliance on anything found here. If a matter is consequential — something you will teach, publish, quote in print, or decide by — check it against a printed critical edition rather than against this screen. Nothing here is legal, medical, financial, or professional advice of any kind.

None of this limits any right you have under the law that cannot be limited by agreement, including the rights over your own data set out in the privacy policy. This section is the readable version; the terms of use put the same ground in the terms that actually bind, along with what an account is, what you may do here, and what ends one.

Tell us when something is wrong

Errors get fixed when somebody reports them, and a good many already have been. If you find one, the form is the way to say so — a reference and a sentence is plenty.

Writing to us

There is a form for writing to us: Write to us. It is the only way to reach a person here, and this section says plainly what happens to what you send — including whether anyone will write back.

Why a form and not an address

This site sends no email at all. Not a welcome message, not a newsletter, not a password reset — which is why registering gives you a recovery code instead of an email link. The single exception is not the site writing but a person: if you lose your password and your recovery code together, a new code can be issued by hand and mailed to the address on your account. A site that cannot send mail should not print an address it could never reply from.

The answers described below are not an exception to that, and it is worth being exact about the difference. Nothing here can send anything: there is no mail software in this app, no account with a mail service, no queue. What arrives through the form is stored and read by a person, and if it is one of the two kinds that are answered, that person writes back from their own email account — the same way anyone writes to anyone. So a reply may reach you, but it will not have come from Biblion, and nothing you do here will ever cause the site itself to send you a message.

You do not need an account

Anyone can write, signed in or not, and that is deliberate. The people who most need to reach an administrator are exactly the ones who cannot sign in: someone whose account has been blocked, someone who has lost both password and recovery code, someone who has already closed their account and wants to ask what became of their data.

If you are signed in, your name and email are filled in from your account and the message is linked to it. If you are not, say which account you mean when it matters — there is no other way for us to tell.

What is answered, and what is not

Every message is read by a person. Most are not answered, and it seems better to say so than to leave anyone waiting for a letter that is not coming. This is a small project; a promise to reply to everything would be broken within a month.

Two kinds are always answered:

• A problem with your account — you cannot sign in, something has gone wrong, your account has been blocked.
• Anything about your privacy or your data — a request to see what is held, to correct it, to have it erased, or any other right described in the privacy policy. Those carry a commitment to answer within one month, which is what the law requires and what we intend to do anyway.

Because those two need somewhere for an answer to go, choosing one of them asks for an email address — unless you are signed in and your account already has one, in which case it is taken from there. For everything else it is optional; feedback is welcome without a return address. And a message not answered may still be acted on: a good many of the things this reader does well began as somebody’s passing remark that something was awkward.

What happens to what you send

Your message is stored so it can be read: what you wrote, what it was about, the name and email you chose to give, the network address it came from, and the time. It is kept until it has been dealt with and then deleted — there is no automatic expiry, because some messages are worth returning to months later. Anything sent while signed in goes with everything else if you close your account. It is never published and never passed to anyone. The address is used for one thing only — so that a person can write back about the message you sent — and for nothing else: no list, no announcement, no second message you did not ask for. The privacy policy sets this out in full.

One thing the form is not

It is not a place to send anything you would mind other people reading. It reaches an administrator of this site and nobody else, but it travels over the ordinary internet and is stored in an ordinary database. Please do not send passwords — nobody here will ever ask for yours — and do not send anything you would not write on a postcard.

Credits

Developer & UX designer

Daniel Urban

Operated by

Mint Labs, s. r. o.
Ostravska 1014/8, 040 11 Kosice, Slovakia, European Union
Company number (ICO) 52874052 · VAT number (IC DPH) SK2121163506
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