Verse & Quote of the Day

https://bell-kevin.github.io/verse/

A plain website that shows, every day:

• a Book of Mormon verse of the day,
• a Come, Follow Me verse of the day drawn from the current week's reading, and
• a General Conference quote of the day.

No app, no account, no sign-in. Open the page and read it.

Contents — Why this exists · What is in here · How the readings are chosen · How it keeps itself current · Light and dark · Where a link lands · Sharing a card · It works with JavaScript switched off · Running it yourself · Licensing

Why this exists

The Church publishes a Verse of the Day and a Quote of the Day, but they are only reachable through the Gospel Library and Book of Mormon mobile apps, or on churchofjesuschrist.org after signing in. There is no public feed: the my-home page serves a "Sign in to access personalized content" prompt to anonymous visitors, and its data route redirects to the login flow.

This project does not work around that. It does not log in, store credentials, or republish anything that sits behind the sign-in wall. Instead it builds its own daily readings from the parts of churchofjesuschrist.org that anyone can already read without an account, and serves them as a static page.

The picks are therefore not the Church's official daily selections. The Come, Follow Me verse does follow the same weekly curriculum the Gospel Library verse is drawn from, so it stays in step with what wards are studying.

The page's footer links on to the Church's own Newsroom releases, for the same reason the readings are built the way they are: that page is public, it needs no account, and a reader who came for the day's verse and wants the week's news should not have to sign in to get it either.

What is in here

Path	What it is
index.html	The site. Generated — edit tools/template.html, not this.
tools/build_daily.py	The builder: fetches, chooses, writes the calendar, renders the page.
tools/test_readings.py	Checks the rules that decide a reading against verses ruled on by hand.
tools/readings_cases.json	Those verses, as published. Generated — see --refresh.
tools/test_quotes.py	Checks the rules that decide a quote against paragraphs ruled on by hand.
tools/quote_cases.json	Those paragraphs, as published. Generated — see --refresh.
tools/test_links.py	Checks that a link opens its verse where a reader can see it.
tools/test_calendar.py	Checks the arithmetic around those rules: week titles, the day index, citations.
tools/template.html	The page itself, with placeholders where the day's readings go.
tools/favicon.svg	The favicon's artwork. The ICO in assets/ is rendered from it; the SVG itself is not served.
tools/pinger/	An optional off-GitHub trigger for the daily render. Has its own README.
tools/og-card.html	The link-preview card. assets/og.png is a 1200×630 screenshot of it.
data/daily.json	The prebuilt calendar — two years of daily picks, about 1 MB.
data/months/	The same calendar, one file per month, so the script can fetch a tenth of it.
assets/app.js	The enhancement script: theme, share, and correcting the day.
assets/style.css	The styling.
assets/speakers/	Speaker photos, downloaded at build time and committed.
.github/workflows/deploy.yml	The scheduled builds and the Pages deployment.
.github/workflows/midnight.yml	Waits for midnight in Denver, then asks deploy.yml for the new day's page.
.github/dependabot.yml	Opens a pull request when one of the workflow's actions has a new major.
.cache/	Memoised API responses. Not served, not committed; safe to delete.

The whole builder is one standard-library Python file, so CI installs nothing.

How the readings are chosen

tools/build_daily.py reads three public sources through the study API, decides what each day of the next two years should show, and writes the result to data/daily.json. The page is then rendered from that calendar with the current day's readings already in the markup.

The problem each card solves is the same one: most verses and most paragraphs do not stand on their own. A verse of a genealogy, or a paragraph that begins "But she had not told him yet", is fine where it sits and useless as the one thing someone reads today. So each source is filtered down to what reads well cold, and then ranked, and the ranking is what the calendar is dealt from.

The Book of Mormon verse

All 239 chapters are fetched — 6,604 verses — and each one is asked two questions.

Can it stand alone at all? A verse is dropped if it is shorter than about a sentence or longer than a comfortable card (90–340 characters), if it is plainly bookkeeping — begat, the record of, the plates of, pitching tents, journeying in the wilderness — or if it is not a whole thought to begin with:

• a verse opening on a relative pronoun — That ye may not be cursed with a sore cursing…, Whom I shall see for myself… — is the back half of a sentence that began in the verse before, and no amount of doctrine in the rest of it makes it a reading. The conjunction in front can be stacked, and one word of allowance for it missed And also that we may preserve unto them the words which have been spoken by the mouth of all the holy prophets — 1 Nephi 3:20, whose sentence says what they are preserved for in 3:19. Two words are allowed now, guarded, because that second step reaches that used as a determiner: And again, that same God has brought our fathers out of the land of Jerusalem is a whole sentence with a subject in it;

• a verse ending on an em dash is the mirror image: the front half of a sentence that finishes in the verse after. This book marks a thought carried across a verse boundary that way, and the mark is reliable — of the 150 verses that end in one, 122 open the next verse on a conjunction. What the dash leaves behind is a verse that sets something up and never pays it off. …that I knew not whether they were cleansed from mortality to immortality— is 3 Nephi 28:36, and 28:37 is where Mormon says he asked the Lord and was told; alone it hands the reader a question whose answer stopped being open a verse later. Mosiah 2:20 is the same fault at its most conspicuous — if you should render all the thanks and praise which your whole soul has power to possess… — with the yet ye would be unprofitable servants the sentence is built to reach left behind in 2:21. It scored 13.8, higher than anything else the tier held, which is the argument for refusing this at the gate rather than pricing it: the score reads vocabulary, and every gospel word is present. Only the sentence is missing. A bare comma goes with it; a colon or a semicolon does not, for the reason given below;

• a verse that only introduces the speech in the next one — Then Job answered and said, — is the label, not the reading;

• a verse with a "he" it never answers. This is the one that decides most verses, and number is what it turns on.

  A plural reads as generic when the verse says what they do. Nevertheless they did fast and pray oft, and did wax stronger and stronger in their humility, and firmer and firmer in the faith of Christ never says who they were and loses nothing by it: a reader supplies "people who do this" and the verse means exactly what it meant. That holds exactly as far as there is a "this" to supply. A verse that only reports what was done to them offers nothing to stand in for the name — They are raised to dwell with God who has redeemed them; thus they have eternal life through Christ is Mosiah 15:23, and who is raised is the whole question. The answer is 15:24, these are they that have died before Christ came, in their ignorance, which this build already refuses for pointing at it. Alone, the verse promises the resurrection to somebody it declines to name. What is let through is the predicate that answers the pronoun itself: a verse saying what they were called has named them — And they were called the people of God — and so has they were men of truth and soberness.

  A singular cannot be read either way. Behold, he offereth himself a sacrifice for sin, to answer the ends of the law is doctrine as plain as any in the book, and still lands wrong on anyone who does not already know that he is Christ — which 2 Nephi 2:6 says and 2 Nephi 2:7 does not.

  So a plural is asked only whether the verse ever has them act, and a singular has to find its referent inside its own verse. Position is the whole of the test. And the Lord did pour out his Spirit upon them names the Lord before it says his, while And they rehearsed unto his father all that had happened unto them; and his father rejoiced, for he knew that it was the power of God reaches God only after three pronouns have gone by unanswered. That verse is Alma the younger coming back from the angel, and every word of it is doing its work — but a reader meeting it alone is never told who they are, whose father, or what happened.

  A name is not the only thing a pronoun can rest on. A gospel word counts — And charity suffereth long … seeketh not her own names nobody and wants nobody, because the her is charity, which the verse opened with. So does a generic somebody: And likewise also is it counted evil unto a man, if he shall pray and not with real intent of heart needs no one named, since a man is already who he is. What stays refused is the verse with nothing whatsoever in front of the pronoun — And he commanded them that they should observe the sabbath day, And behold, he preached the word unto your fathers, And he had hope to shake me from the faith (which is Sherem, the anti-Christ, and reads like counsel until you know that).

  Three exemptions. The generic he that means whoever fits rather than anybody in particular, needs nothing named, and opens some of the plainest teaching there is — He that hath ears to hear, let him hear. A verse arriving at a conviction of its own is kept whatever dangles in front of it, because the half a reader carries away speaks for itself: Though he slay me, yet will I trust in him is built exactly this way, and so is For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth.

  And a verse that states its teaching of a generic subject is kept however it opened, because whatever dangles ahead of that is a turn in the argument and not the subject. Moroni 7:43 and 7:44 sit next to each other and divide on exactly this. 7:43 is he cannot have faith and hope, save he shall be meek, and lowly of heart — the pronoun is the only subject there is, and the reader has to bring one. 7:44 opens on a dangling his faith and hope is vain and then says the whole thing again with a subject in it: none is acceptable before God, save the meek and lowly in heart; and if a man be meek and lowly in heart … he must needs have charity.

  The verb is what makes that a subject, and requiring it matters. 2 Nephi 2:7 closes and unto none else can the ends of the law be answered — that none is who the verse is for, not who it is about, and he offereth himself a sacrifice for sin still wants Christ named before it can be read. 7:44's none is acceptable heads its own clause.

• a verse pointing out of itself some other way. A dangling speech attribution leaves the speaker behind instead of the subject: Job 1:21 reaches the card as And said, Naked came I out of my mother's womb, because the man saying it is back in verse 20. Only an attribution naming nobody counts — thus said Jesus Christ, the Son of God, unto his disciples says whose words follow.

  A demonstrative standing where the subject goes is refused when it hands off to another pronoun or to an act the verse never describes: And these are those who have part in the first resurrection goes, and so does Now this was done because there were so many people, while And this is my doctrine and And this is life eternal stay. Used as a determiner it is left alone, since the subject is still to come and usually turns out to be the speaker — But this much I can tell you…, These things have I written unto you. So is this is not all: it is a turn in the argument rather than a subject, the teaching lands immediately after it, and what all referred to is no part of what the reader carries off — But this is not all; ye must pour out your souls in your closets, and your secret places, and in your wilderness wants nothing from the verse before it.

  An "it" at the head of a verse is doing one of two opposite jobs, and which one decides whether the verse survives. It is a placeholder when the verse goes on to say what it stands for — It is better that one man should perish than that a nation should dwindle and perish in unbelief, It is a fearful thing to fall into the hands of the living God, It is better to trust in the Lord than to put confidence in man. Nothing outside the verse is wanted, because the it is not about anything until the clause after it arrives.

  It is a pointer when that clause never comes. But it is mockery before God, denying the mercies of Christ, and the power of his Holy Spirit, and putting trust in dead works is Moroni 8:23, and the it is the baptising of little children, back in 8:22; as a day's reading it calls something a mockery and never says what. Helaman 7:18 is the same word answering a question asked in 7:17 — It is because you have hardened your hearts. So the verse is read as far as its first full stop and the placeholder has to be filled inside it. Two constructions fill it without a word to mark them and are named directly: it shall come to pass, which always carries what follows with it, and it is written, where the it is the quotation after the comma.

  The lead-in comes off before any of this is asked, since scripture is punctuated as one continuous telling and nearly every verse opens by tying itself to the last — And it came to pass that… is scaffolding, not subject.

How well does it stand alone? What survives is scored.

The vocabulary is the foundation: +1.6 for each distinct gospel word, counted by stem, so "commandment" and "commandments" in one verse count once — the score rewards a verse that is about something, not one that repeats a word. Stems matter more than they sound. An earlier list of whole words matched commandment and missed commandments, matched repent and missed repentance, matched redeem and missed redeemer; and since this count was most of what decided a verse, what the list missed it decided wrongly. "For I know that my redeemer liveth" scored zero and was dropped, while Satan's speech eighteen chapters earlier — "Hast not thou made an hedge about him" — scored 3.5 on the strength of one blessed, and was chosen.

On top of the vocabulary:

• +3 for a note of conviction — I know that, I will trust, I would that ye should.
• +1.5 for counsel addressed to the reader — come unto, blessed are, if ye will, press forward.
• +1.5 for the shape of a verse people quote from memory: short, whole, and with nobody named in it.
• +1 for landing in the comfortable range of 120–300 characters.

And against it:

• −2.5 for a narrative opener — Nevertheless…, And when…, And they began…. A verse that begins by picking up the thread of the last one needs the last one.
• −4 for the voice of an accuser — a verse that opens by challenging somebody, or that tells the reader their faith has been in vain. This is how the words of Satan and of the mockers came to be quoted as counsel: they use the vocabulary of the gospel to argue against it, so vocabulary alone cannot tell them apart from it.
• −4 for a boast reported as inner speech — thou hast said in thy heart: I will ascend into heaven. Scripture quotes the proud in order to answer them in the next verse, which a reader meeting the boast alone never reaches.
• −3 for a report of people refusing what they were taught — they do set at naught his counsels, they harden their hearts against it. A verse like that is about somebody rather than to the reader.
• −3 for a complaint to God about what he has done — he hath destroyed me on every side, he hath stripped me of my glory. Job's, mostly, and true to the book he is in, but his answer is thirty chapters away.
• −0.9 for each distinct word of destruction or distress, capped, so one hard word costs a verse a little and cannot sink it on its own: wickedness never was happiness is one of the best verses there is.
• −0.7 for each distinct proper noun. Dense names mean genealogy or a battle account. Deity is not counted — the Lord, God, Jesus Christ are what a verse of the day is most often about, so counting them charged a verse for its own subject — and neither are words capitalised only because they open a sentence, which used to tax "Naked came I out of my mother's womb" as heavily as a page of genealogy. (That verse is Job 1:21, and it is now turned down a step earlier, at the gate above, for opening on And said, with its speaker left in the verse before. Naked is still not a name, and the correction still matters everywhere else the word count reaches.)
• −2.5 for a verse that is nothing but a question, which the verse after it answers and the reader is left holding.
• −0.8 for a verse ending in a colon or a semicolon, which usually means the sentence finishes in the next one. A light touch rather than a refusal, because the King James punctuates whole sentences that way as well — which is exactly what an em dash does not do, and why that one is refused at the gate.

A verse needs 3.0 to be quotable at all. 1,834 of the 6,604 clear that bar, and 1,810 are left once the mastery passages below are taken out of the ordinary pool — more than four years of reading either way, and it takes in a lot that merely scraped through, so the ordinary days draw on the best 500 instead (the last build's cutoff was 6.7). Five hundred is chosen deliberately: it is more than a year, so a reader is never shown a repeat inside their first year, and it still turns over enough that a second year is not a rerun of the first.

Those 500 are shuffled with a fixed seed and then spaced out by book, so consecutive days come from different places rather than marching through Alma for a fortnight. Each book's verses are set evenly around the tier at their own interval — Alma's 153 come round every third or fourth day, Enos's five every hundred — and the tier is a circle, so that holds from its last verse back round to its first. They used to be dealt round-robin, which is even only while every book still has verses left: Alma holds nearly a third of the tier, so the end of each turn was Alma alone — from late March to late June 2027, broken only by the fortnightly mastery passage, and for the last 28 days not even by that, because the passages that fell there were from Alma too.

Every fourteenth day is a scripture mastery passage instead. The Church's seminary programme names a hundred passages students are asked to know, twenty-five from each standard work; they are the settled answer to "which verses matter most", arrived at by people whose job was to decide it, so the list is carried in the builder as fact rather than guessed at by the scoring above. Twenty-five of them are from the Book of Mormon, and one comes round every fourteen days — twenty-six turns a year for twenty-five passages, so each is seen once a year and the extra turn walks the cycle forward, keeping a passage off the same date two years running.

A mastery passage is quoted whole: every verse of it, joined into one reading under one reference. Moroni 7:45's list of what charity is only lands with 7:47's "charity is the pure love of Christ" after it, so it is not split across days. Those verses are also removed from the ordinary pool, so you are never shown a fragment of a passage a few days after seeing the passage.

The Come, Follow Me verse

The week's page is what decides this card, and each week gets up to seven readings — one per day, Monday through Sunday.

A week's title carries both things needed: January 4–10. "We Have Come to Worship Him": Matthew 2; Luke 2. The dates before the first period give the week's span; everything after the last colon is the assignment, parsed down to a list of chapters (including forms like 1 and 2 Thessalonians or 1–3 John, which name no chapters and mean all of each).

The week's seven readings are then filled in this order:

1. Any scripture mastery passage inside the week's assigned chapters, quoted whole. That passage is the one a reader is likeliest to be asked about, and a given week only comes round once every four years, so it goes in whether or not the lesson page happens to hyperlink those particular verses.
2. The verses the lesson page actually links — every scripture hyperlink in the week's body is read for the verse numbers in its id= parameter, which is how the page marks exactly what it is pointing at. Those are ranked by the same standing-alone score the Book of Mormon card uses, plus a bonus of 6 for sitting inside the week's own assigned chapters, since those are what is discussed on Sunday. Come, Follow Me also points at cross-references, and the best of those are worth a day.

The assignment is a bonus rather than an absolute, and the week of Job 1–3; 12–14; 19; 21–24; 38–40; 42 is the week that settled it. Ranking every assigned verse above every cross-reference spent three days of that week on Job 19:2, 19:9 and 19:10 — how long will ye vex my soul, he hath stripped me of my glory, he hath destroyed me on every side — while Ether 12:27 and D&C 121:7, which the lesson cites precisely because they answer Job, waited outside. A bonus keeps the assignment first in every ordinary week and lets a strong cross-reference in when the reading itself is a week of lament.

Two more rules keep a week from collapsing onto one passage:

• No more than two days from any one chapter. Come, Follow Me often links a long consecutive run — the lesson on Job cites verses 1 through 27 of Job 19's twenty-nine — and without a cap the week reads as a single passage dealt out slowly rather than as a walk through the whole assignment.
• A verse must score 2.5 to be worth a day at all. Below that the week simply runs shorter and its readings come round again, which is better than filling the last days with whatever was left.

Verses already inside a mastery passage placed that week are dropped, so a day is not spent on a fragment of what another day quotes whole. Verses outside 60–400 characters are dropped as too slight or too long for the card, and the structural tests the Book of Mormon card applies are applied here too — this card used to check only the length, and let through readings like …which was spoken of the Lord by the prophet, saying,.

That shared gate is why the pronoun rule above reaches this card as well, and this is the card it was worth most to. The week on Job used to spend its second day on And said, Naked came I out of my mother's womb — the words are Job's, but the verse does not say so, because Then Job arose, and rent his mantle is back in verse 20.

Refusing it is also what turned up the weakness in an earlier version of the rule. With 1:21 gone the day fell to Job 1:16, While he was yet speaking, there came also another — a messenger's report of a disaster to a man that verse never names either — which a test looking only at the subject's place walked straight past. Asking instead whether the he is ever answered inside the verse catches both, and wherever in the verse they hide.

The week now opens on Job 1:1, passes through though he slay me, yet will I trust in him, reaches Job 19:25 — "For I know that my redeemer liveth", which under the old scoring was not merely passed over but scored zero, and closes on Job 42:2 — I know that thou canst do every thing — which is where the assignment itself ends.

Once the seven are picked they are put back into the order the assignment runs, so the week walks through the reading in sequence and arrives at church on Sunday having read it, rather than meeting it in a jumble. At the last build 74 of the calendar's 76 full weeks got their seven.

Both of the short ones were held there by the two-a-chapter cap rather than by the floor, which is the cap doing what it is for. The week on Esther had eight verses worth a day but they sat in five chapters, so it ran six; the week on Matthew 1; Luke 1 had twenty-seven, and twenty-four of them were in Luke 1 alone, so it ran five. Six days walking a week's whole reading is a better week than seven days walking one chapter of it.

If a week's title cannot be parsed the builder treats that as no opinion rather than nothing assigned, and takes the week's citations at face value — better a card chosen a little less well than an empty one.

The General Conference quote

The most recent conference whose talks are published is used (see below for how that is decided).

Church business is dropped first. Conference is more than preaching: officers are sustained, the audit is read, a solemn assembly is called. "We invite the Quorum of the Twelve Apostles please to stand" is not a quote of the day, so those items are left out of the pool entirely — recognised by their titles, by an author line reading "Presented by" instead of "By", and by roles like auditing or managing director.

Each remaining talk is read down to its endnotes — those are bibliography lines, not anything worth quoting — and each paragraph is asked the same two questions the verses are.

Can it stand alone at all? A paragraph is dropped if it is outside 90–420 characters (600, for a talk that would otherwise be quoted fewer than three times; see below), if it does not end in a full stop (or a question or exclamation mark, with or without a closing quotation mark after it), or if it is one of the things that only makes sense next to the paragraph before it:

• an opener that continues a thought — But…, So…, However…, That…, He…, They…, I was…, After…. This card has refused paragraphs on this ground since it was written, which is why its quotes read cleanly while the two scripture cards were still printing And they rehearsed unto his father; the fix above brings those two up to this standard. The possessives and objects — His…, Their…, Them… — were added here at the same time, for the same reason the subjects are refused: Their example has stayed with me is as unreadable cold as They stayed with me. It cost this conference's pool nothing, finding no paragraph the rest of the test was not already turning down. An object behind a preposition is the same thing — To him, and to all who feel that same ache — and so is an opening it that its own sentence never fills, the question the scripture cards ask above: It is exactly how the Lord revealed it to the Prophet Joseph Smith never says what it is, where It is our faith in Jesus Christ that gives us the courage… does;
• an adverb opener — Tragically,… almost always continues a story;
• a scene from a story, set by the time it opens on — Thirty-nine years ago, President Dallin H. Oaks taught me about the character of Jesus Christ in a way I will never forget is the first line of one, and what he taught is in the paragraphs after it; The next morning, I called my mission president and In the late 1980s, Mr. Martin developed severe heart failure are scenes from the middle. After… and Later were always refused for this, and these are the rest of its shapes: a time ago, a decade, the next or the following day, so many days later, soon after, one evening. A year on its own is not one of them, because it dates a teaching as often as it starts a story — In October 2024, President Dallin H. Oaks gave the following counsel;
• a demonstrative pointing at an occasion the paragraph never names — remember that day in your life, at that moment, these stories. A talk is built out of stories, and the paragraph after a story refers back to it instead of retelling it, so this is the commonest way a conference paragraph reaches out of itself. What fills one is the paragraph saying which occasion it means: the word itself earlier in its own text (sacred spiritual experiences … Because of those experiences), a clause or an of after it (that day when a priesthood leader felt impressed, that moment of weakness), or an occasion still ahead, which no story can already have told (That day will be filled with joy for the righteous). This day and this moment are left alone: they are the ones the speaker is standing in. Words for something already told — experience, story, visit — cannot mean now, so this experience and these stories point back exactly as that experience does;
• background set in somebody else's day and never brought back to the reader's — The Apostle Paul noted in his day that someone with a firm belief in Christ could eat food sacrificed to idols … But he cautioned the disciples to abstain anyway says what held then and stops before why, or what it asks of anyone now. A paragraph that comes back to us or you or today has answered that itself;
• storytelling rather than counsel, spotted by a subject-and-past-tense-verb pair in the opening — he told, we went, I felt, she saw, he reminded me. The verbs are named one by one rather than matched as any past tense, because "-ed" alone throws out the counsel that is phrased in it: I have learned, I promised. A verb joins the list only when a sweep finds it in nothing but stories; called, read and taught each introduce scripture as often as they tell one. A reply told in sequence is the same thing anywhere in the paragraph — President Caballero read to me the account of the widow's mite and then said… is a conversation retold, not the lesson drawn from it;
• a dangling half-quotation — an odd number of quotation marks, or a paragraph that opens inside one;
• an academic aside — anything carrying (see …) or (compare …);
• a list picked up several paragraphs later — Second, the question is asked… — which says nothing on its own; or picked up by naming its item instead of counting it off — The third principle is to be a light, My second observation is that…. The ordinal is lower case in a list and capitalised in a name, which is what keeps The Second Comforter Jesus speaks of is Himself;
• a paragraph about the talk it sits in: what the speaker will cover, what will appear in the published version of my message, what is left of their time. It reads as housekeeping anywhere but in its place;
• the greeting a talk opens with — I am humbled by the privilege to speak to you, I pray that the Spirit will be with you and with me. This is the counterpart of the closing formula below, but unlike a closing there is rarely a teaching inside one to salvage, so it is simply refused;
• the furniture of a session rather than the preaching in it — the choir, we have just heard, welcome to this, and any session that is this one: As we begin this opening session…, Following this session of general conference, the first episode of a dynamic video series … will premiere. A session is only ever this one from the pulpit, and the card is read on some other day.

The closing quotation mark is the curly one, because that is the one the Church typesets. For the card's first two months the rule asked only for a straight one, which no talk uses, so every paragraph that closed on someone's words was refused for its punctuation — a fifth to a quarter of every conference, whatever it said. The speakers who build to a scripture lost all but their shortest lines, and Elder Soares's October 2026 talk lost every paragraph it had.

How much teaching does it carry? What survives is scored on the turns of phrase a talk is actually remembered by:

• +4 for a witness — I testify, I bear solemn witness, I know that, I declare;
• +3.5 for an invitation — I invite, I plead, I urge, my prayer, may we, consider, begin today;
• +2 for a promise — the Lord will, will bless, will strengthen, blessings of;
• +1.2 for each distinct doctrinal word, counted by stem as with the verses, so covenant and covenants count once between them;
• +2.5 for being short enough to carry away in one reading (130–260 characters), −1.5 for running past 300;
• −1.5 for every statistic — a number of two digits or more, or the word percent — and −0.5 for each distinct proper noun: a report or an anecdote, not counsel;
• −2.5 for a paragraph that is nothing but questions, which sets something up rather than saying it.

Being the right shape is not enough on its own. The bonus for landing in that comfortable 130–260 characters was, by itself, more than the floor a paragraph had to clear — so paragraphs that said nothing whatsoever qualified on length and went into the calendar. An airline's baggage handling: "Fragile items such as musical instruments are often hand-delivered to passengers." A family dog: "Years ago our family had a little black dog, a toy poodle named Lady." Both cleared the bar with no gospel word in them at all. So what a paragraph says is now measured separately from how it is shaped, and it has to carry some teaching — roughly two gospel words, or one invitation — before its shape counts for anything.

A talk's closing is not its best line. Every talk ends in the name of Jesus Christ, and those closings were the highest-scoring paragraphs of the whole conference: dense with gospel words, almost always carrying an invitation or a blessing. The scoring loved them and the quotas took them first, so one in six of every quote chosen was a benediction — "…is my prayer and my blessing in the holy name of Jesus Christ, amen."

Refusing all of them went too far, though. Some are nothing but the form of words; others are a real teaching with the formula added after, and for a speaker who writes in long paragraphs the closing may be the only thing short enough to quote at all. Refusing every one of them cost Elder Walker's talk its every quote, and his testimony that "as we obey the Savior's voice and keep our covenants — even by small and quiet sacrifices each day — we will feel His love more deeply" with it. So a closing is judged on what it says with the formula set aside — which is done to weigh it, never to publish it, since every quote here is the paragraph as it was given — and those that survive are ranked below everything else in their talk. A talk with anything else to offer is never quoted by its last line; a talk with nothing else still gets its turn.

How many of a talk's best paragraphs are taken depends on who gave it. The prophet speaks to the whole Church a handful of times a year and those talks are the ones members return to, so his talk gives up to 12; a counselor in the First Presidency 9; a member of the Quorum of the Twelve 7; everyone else 3. Every quota is several deep, so any talk with something to say is heard from — no speaker who stood at that pulpit and taught goes unquoted, however the scoring happened to fall.

What a quota cannot do is find a paragraph that is not there, and a speaker who teaches in long paragraphs may not have three that a card holds comfortably. President Christofferson's October 2026 talk, on gambling, put its teaching in paragraphs of 440 to 680 characters, and what it had under 420 was statistics, a news report and the stories around them; Elder Soares's talk on the fast, twelve of whose fifteen paragraphs run long, was down to one. So every talk is quoted at least three times where it has them to give. A talk short of that is made up from its paragraphs of up to 600 characters, which every rule above still judges — the floor below too, less the charge for running long, which has been conceded — and the card sets them a step smaller, as it does a long mastery passage. President Christofferson is heard from in his own words, Today, I am pleading with all of us to live life on a higher plane, instead of not at all.

A floor of 1.0 applies before any quota does, and it matters more than it looks: a session's opening and closing are talks like any other to the filters above, and without a floor their housekeeping — "welcome to general conference", "the choir has just sung" — is exactly what a quota reaches down and takes. Better that a strong quote comes round twice in six months than that one of those runs once.

The pool is then shuffled and spread by speaker, so the same voice does not turn up two days running. Each speaker's quotes are spaced evenly around the calendar at their own interval — twelve quotes come round about every two weeks, three every seven or eight — and the calendar is a circle, so that holds from its last day back round to its first. They used to be dealt round-robin, which is even only while every speaker still has something left: the April 2026 pool held thirteen quotes from President Oaks and no more than seven from anyone else, so each turn of the calendar ended on him seven days running. The October 2026 conference yields 160 quotes from 37 talks by 36 speakers, so a quote comes round again about every five months. Raise --conferences if you would rather trade freshness for variety.

The same date always gives the same reading

Every day's pick is indexed from a fixed epoch — 1 January 2026 — rather than from whenever the calendar was last built. A given date resolves to the same reading no matter what span a build happens to cover, so a rebuild part-way through the day never changes the verse under a reader who has already seen it.

The mastery cadence is worked out the same way, from the date's distance from the epoch rather than from a running count, and the ordinary days are numbered with the mastery days taken out, so the curated tier is walked straight through rather than skipping an entry every fortnight.

Scripture does not change, so the Book of Mormon calendar is stable for good, with one exception made on purpose: spacing the tier out by book, in October 2026, moved every day's verse once. The conference pool is stable until a new conference replaces it — which is the point of it, and the one place a date's quote is expected to move.

How it keeps itself current

Following the Come, Follow Me curriculum automatically

Come, Follow Me rotates through the four standard works on a fixed cycle — Old Testament, New Testament, Book of Mormon, Doctrine and Covenants — so a year's manual is derivable rather than something to look up:

2026	2027	2028	2029	2030
Old Testament	New Testament	Book of Mormon	Doctrine and Covenants	Old Testament

The builder derives each year's slug from that cycle and then probes for it, the same way it handles conference: the cycle says which manual a year should have, and only the site can say whether it is readable yet. An unpublished year answers 404; one that is staged but still embargoed answers 401. Either way it is left out and retried on the next refetch, so a new manual joins the calendar within days of going public.

Because manuals tile contiguously — the 2026 manual ends December 27 and the 2027 manual's opening week starts December 28 — the years merge with no gap at the January changeover. The builder covers two years by default (--cfm-years), so next year's manual is already in the calendar long before it is needed.

Days past the last published manual simply have no Come, Follow Me card; it is hidden rather than shown empty, and appears again as soon as a manual covering those days is published and picked up.

Following General Conference automatically

Conference is held early in April and early in October, and the talks are posted over the following days. Two different things therefore decide which conference to quote, and only one of them is a date:

• today's date says which session is the newest that could exist;
• only the site can say whether its text is up yet.

So the builder walks candidate sessions newest-first and takes the first one that actually returns a full set of talks — at least 20, so a half-posted conference is not chosen while it is still going up. The count is of talks alone: a conference's index also links each session's own page, and counting those made October 2026's 38 talks look like 42, and the Monday after it, with no talk posted yet, look like four. A session that 404s or is still appearing is treated as unavailable rather than assumed to arrive on a fixed publication lag. Between conference weekend and the talks appearing, it simply keeps quoting the previous conference; the changeover then happens on its own within a few days, with no date to keep in step by hand.

The refetch runs Mondays and Thursdays, and daily through the fortnight after each conference until the new one is in, so a conference is taken in the day after its talks go up, whichever day that turns out to be. The talks go up when they go up: October 2026's were not there at noon the Monday after conference and were all there by Thursday morning, and a schedule that bet on particular days would wait most of a week whenever it guessed wrong. Each of those daily runs first asks the calendar alone, with no request to anyone, whether a conference has closed that it is not quoting yet — so once the new one is in, the rest of the fortnight costs nothing but the usual render.

The speaker's photo

Every conference talk carries a photo of that speaker at the pulpit — the picture the conference index uses as its thumbnail — and the quote card shows it beneath the quote.

Those photos are downloaded during the build and committed to assets/speakers/, not hot-linked. Hot-linking would have meant every page view fetching an image from churchofjesuschrist.org, which is exactly the runtime dependency the rest of the site avoids; a local copy keeps a page view contacting nobody but the host serving the site, and keeps working offline and from a file:// URL.

The image URLs are IIIF, so the builder asks for the width it actually serves (480px, just under twice the 272px the card displays it at) rather than taking whatever size the page happened to link. That is currently 37 files and 823 KB — one photo per talk that contributed a quote, fetched once and skipped on later builds since a talk's photo never changes. A talk whose every paragraph was filtered out can never be shown, so its photo is never downloaded. When a new conference takes over the pool, photos no longer reachable from the calendar are pruned in the same run.

A talk whose photo cannot be fetched simply gets no photo: the figure is hidden, and the rest of the card is unchanged.

The page never contacts churchofjesuschrist.org at runtime. Nothing is tracked or sent anywhere, and the only thing stored is a theme choice, in your own browser, and only if you make one. If the Church's site changes shape, a page view is unaffected; only a rebuild would notice.

Light and dark

The page follows your system's light or dark setting on its own, as it always has. A Theme button in the top corner is there for when you want the other one anyway — it cycles Auto → Light → Dark → Auto, so an override is always reversible back to simply following the system again.

A choice is remembered in localStorage under theme and applied by a short inline script in <head>, before the page is first painted, so overriding a dark system to light never flashes dark on the way in. Nothing else is stored, and the entry is removed outright when you cycle back to Auto.

The button is hidden in the markup and revealed by the script, so with JavaScript switched off you are not shown a control that cannot do anything — the page just follows the system setting, exactly as before.

Where a link lands

Every reference on a card links to the verse on churchofjesuschrist.org, and for a long time it linked at the verse: ?lang=eng&id=p23#p23, meaning highlight verse 23 and scroll to verse 23. That is the obvious thing to write and it puts the verse in the wrong place. The study reader offsets a fragment landing by nothing at all — no scroll-margin, no scroll-padding, no script that moves the scroll once the browser has jumped — so the browser does exactly what it was asked and puts verse 23's first line flush against the top of the window. The reader then draws its own chapter toolbar across that same strip. You tap a reference and arrive at the verse with its opening line cut in half.

Nothing about that is fixable from this end — it is their page, their toolbar, their stylesheet. The link is fixable, and the link is enough, because the study reader reads the two halves of it separately: id= says what to highlight, the fragment says where to scroll. Its own footnote links already use them apart, as ?id=p21#note1_a. So a card links like this:

https://www.churchofjesuschrist.org/study/scriptures/nt/rom/6?lang=eng&id=p23#p22

Highlight verse 23; scroll to verse 22. Verse 22 takes the toolbar's place at the top of the screen, and verse 23 opens below it, whole and visible, with a little of what comes before it for context. The highlight has not moved.

How far back to aim is a compromise between two ways of being wrong. Too little and the toolbar still clips the verse; too much and the run-up above pushes the verse off the bottom instead, which is worse — a verse cut off at the top is at least visibly there. Both sides of that are measured against one screen of the reader, so a screen is what the rule is written in: a phone shows about twenty lines of body text between the toolbar at the top and the chapter-nav bar at the bottom, and a line holds about thirty-four characters. Alma 57:28 is 271 characters and takes eight lines of it.

From there the two limits fall out. The toolbar covers the top two lines, so a cushion has to be deeper than that to be worth anything, and the builder walks back through the verses actually published above the one quoted until it has three lines of them. It stops there rather than filling the screen, because a cushion is a floor to reach and not a depth to fill: given a verse that leaves the quote 118 characters clear and one that leaves it 380, the shallower one is better, since it opens the quote nearer the top. In a chapter of long verses that is one verse back. In a chapter of one-line verses it is three or four, which is what keeps a one-line cushion from being no cushion at all.

The other limit is where the run-up would push the quote off the bottom: it may fill the screen down to the last three lines and no further. Three lines is the least that counts as arriving — enough for the highlight to be on screen and for the paragraph to have plainly begun.

Two cases get no cushion, for opposite reasons:

• A verse that opens its chapter gets no fragment at all, so the browser stays at the top of the page — which is where that verse already is, below the chapter heading rather than beneath the toolbar. Scrolling it to the top would be the one move guaranteed to clip it.
• A verse whose neighbour above would fill the screen on its own keeps its own anchor and takes the clipping, because being cut off at the top beats starting below the bottom. This is the escape hatch, and it is meant to be rare: 9 links out of 1,117 across the two-year calendar. It has been the other way round. When the limit was a flat 400 characters it cut straight through the middle of how long a paragraph actually runs — Alma 57:26 is 402 — and 60 links were quietly taking the clipping, a fifth of the conference quotes among them, because a talk's paragraphs are longer than verses.

The verse above is the verse published above, which is not always the verse a number below. A Joseph Smith Translation chapter prints only the verses it changes, so JST Matthew 3 runs 4, 5, 6, 24, 25 — and a link to verse 24 scrolls to verse 6, because verse 6 is what a reader sees above it on that page.

This applies to all three cards. The General Conference quote does the same thing over a talk's paragraphs, whose ids are opaque (p_ebRgS) rather than numbered, which is another reason the walk goes through the published order instead of doing arithmetic on the reference.

tools/test_links.py holds it to this, and runs in CI before anything is built — see below.

Sharing a card

Each card has a Share button under it, which hands the reading to your own share sheet — the same gesture the Gospel Library app uses, and the text lands in the same shape, so one passed on from here sits in a thread beside one from there without looking out of place:

A bishop who seeks to heal a troubled marriage or resolve a personal
controversy is working for peace.

President Dallin H. Oaks

https://www.churchofjesuschrist.org/study/general-conference/2026/04/49oaks?lang=eng&id=p_pRDHb#p_gQ2sf

The link is the official source on churchofjesuschrist.org, pointing at the exact verse or paragraph — never at this site — so whoever receives it can read it where it was published. It is the same link the card carries, aimed the same way, so what a share opens to is what tapping the reference opens to (see Where a link lands).

The sheet is your operating system's and the apps in it are yours; this page sends nothing anywhere and is never told what you shared, or with whom. On a desktop browser, which usually has no share sheet, the button copies the same text to your clipboard instead and says so.

Each card is read at the moment its button is clicked, so if the script has moved the page on to a new day (below), you share the reading actually in front of you.

With JavaScript switched off

A share sheet and a clipboard are both things only a script can ask for, so the button is hidden in the markup and revealed by the script. In its place, baked into the page, every card carries a Share disclosure that opens to the same reading in the same shape, in a field ready to select and copy — into a mail app, a message, a note, wherever you want to put it. Nothing is sent by the page, and nothing goes anywhere at all until you press send in an app of your own.

There are no app links above that field, and that is on purpose. Whether a mailto: or sms: link does anything at all is settled after the page is out of it, when the browser hands the address to your operating system — and if that handoff declines, the page is never told. You press the link, and it just sits there.

Email this was offered here for a while, mailto: being at least a specified scheme, and it was found dead on a current phone all the same: a Pixel 9 Pro on Android 17, Brave 1.93.130, scripts off. Markup cannot ask whether the link will work, cannot be told that it didn't, and cannot fall back to anything, so it is gone. A message link never got that far — a prefilled body is only a custom, and not one both platforms share. Android reads sms:?body=, iOS reads sms:&body=, and Apple's own URL scheme reference says the address must not carry message text at all; the sms:?&body= spelling that tries to satisfy both is the one a phone satisfying neither does nothing whatsoever for.

On a page that promises to work without scripts, a link that quietly fails is worse than a link that was never offered, so copying the field is the route to all of those apps instead — select, copy, paste, and certain of it on every phone there is.

Where the script does run it hides this block as it brings the button up, so nobody is offered the same thing twice — and if the script never runs, or fails to load, the block simply stays where it is.

It works with JavaScript switched off

index.html is generated from tools/template.html with the day's readings already written into the markup, so the page is complete before any script runs. With scripts disabled you get the full page — all three cards, every link, and a way to share each of them (above).

The script is enhancement only. Apart from the theme button and swapping the share block for a share sheet, it does nothing at all unless the reader's own date has moved past the date the page was built for — someone ahead of the build timezone, or looking at a copy served from cache. In that one case it swaps in the right day from the calendar: the month's slice of it under data/months/, about 40 KB, or the whole of data/daily.json only when the month cannot answer — a day past the end of what was built. If that fetch fails, the baked-in readings stay put, the date shown next to them is the date they belong to, and a short notice says which day the page is showing — so the page never claims a reading is today's when it isn't.

The page moves on to the new day at two minutes past midnight in America/Denver, the timezone it is built for, so it is current long before anyone gets up to read it. .github/workflows/midnight.yml does that: it is scheduled for the evening before — 01:45 UTC, and again at 03:45 in case GitHub drops the first — and it sleeps on the runner until midnight, then asks .github/workflows/deploy.yml for a render.

It waits on a runner rather than asking GitHub's scheduler for midnight because the scheduler starts a run when it has capacity, and in practice that is hours late: through September 2026 the render scheduled for 08:10 UTC started between 05:48 and 10:42 in the Denver morning, and after seven on most days. A sleep keeps time, and a dispatch starts a run within seconds, so it no longer matters how late the evening start is — it has until five in the morning to begin.

Alongside it, scheduled runs of .github/workflows/deploy.yml keep it current:

• daily, at 08:10, 14:40 and 20:35 UTC — the fallback for a night the midnight render does not happen. The first is the small hours in Denver and the other two are the morning and the afternoon of that same Denver day. Each re-renders the page for the new day from the calendar already in the repository, and fetches nothing. Three attempts rather than one because GitHub runs a scheduled workflow when it has capacity and is free to drop one outright, which it has done: a render that already happened writes the same bytes and commits nothing, so the later attempts cost half a minute each and matter only on the mornings GitHub skips.
• Mondays and Thursdays, at 09:00 UTC — a full refetch, to extend the calendar and pick up a newly published conference or manual.
• Daily from the 2nd to the 14th of April and October, at 09:30 UTC — the same refetch, but only while a conference has closed that the calendar is not quoting yet, so its talks are in the day after they go up. Otherwise it is one more render.

Anything either run changes — the calendar under data/, index.html, and the speaker photos — is committed back to the repository, and then only the served files are published to Pages.

The refetch also carries its response cache over from the last one: scripture does not change, and the chapters are about 930 of the run's 1,100 requests. The conference and manual pages are thrown away before each build, since those are how a new conference or a new year's manual gets noticed at all.

Because a render is what moves a no-JavaScript page on to the next day, the site depends on one of these running. The calendar is built two years ahead, so a missed run costs you the right day, never the whole site. tools/pinger/ is an optional further attempt that runs on somebody else's scheduler: it reads the page as served, and asks GitHub for a render only when the day on it is stale.

Running it yourself

python tools/build_daily.py              # refetch, rebuild the calendar, render index.html
python tools/build_daily.py --render-only  # just re-render today's page, no network
python -m http.server 8000               # then open http://localhost:8000

Python 3.9 or later, standard library only — there is nothing to install.

index.html is generated — edit tools/template.html, not index.html.

Opening the file straight off disk works for reading, since the readings are in the markup; only the script's fetch is blocked on file:// URLs, and it has nothing to do when the page is already current.

Useful flags:

python tools/build_daily.py --days 1095              # build three years ahead
python tools/build_daily.py --start 2027-01-01       # start the calendar at a date
python tools/build_daily.py --conferences 4          # quote from the last four conferences
python tools/build_daily.py --timezone Europe/London # whose "today" the page is built for
python tools/build_daily.py --render-only --date 2026-12-25   # render a specific day
python tools/build_daily.py --cfm-years 3            # build a third year of manuals
python tools/build_daily.py --conference-due         # exit 0 if a closed conference is not in yet
python tools/build_daily.py \
    --manual come-follow-me-for-home-and-church-new-testament-2027 \
    --manual-year 2027                               # pin one manual, skipping the cycle

--manual is an override for testing; leave it alone and the four-year cycle picks the manuals on its own.

--timezone, the daily cron in .github/workflows/deploy.yml and the TZ in .github/workflows/midnight.yml need to agree; change them together.

A full build makes about 1,100 requests and takes a few minutes on a cold cache. Responses are memoised under .cache/; delete it to force a clean fetch. Nothing in there expires on its own, so a local build that should notice a new conference or manual needs the general_conference_* and manual_* entries deleted first, which is what CI does before every refetch. Speaker photos are kept in assets/speakers/ and are part of the site rather than the cache — delete one and the next full build downloads it again.

What a build says as it goes

It reports every decision above as it makes it: how many verses cleared the bar and where the tier's cutoff landed, how many Come, Follow Me weeks came out with citable verses and how many mastery passages were placed into them, any week whose title did not name a reading, which conference was chosen, what was skipped from it as church business, and how many quotes came out of how many talks.

It closes on the calendar itself — the days it covers, its size on disk, how many speaker photos are held and how many were pruned, and how many days have a Come, Follow Me verse, with the span those days run over. That last date is the one to read: it is when the card would go dark if no further manual were ever published.

Checking the rules that decide a reading

python tools/test_readings.py            # no network, no cache needed

The rules above are regular expressions over English, so they generalise in ways nobody intended. A pattern written to refuse And they rehearsed unto his father also refused But this much I can tell you; one written to keep Moroni 7:44 also kept 2 Nephi 2:7. tools/readings_cases.json holds the verses that have been ruled on either way — the ones a reader judged, marked * in the output, and the ones kept since as regression guards — and the test asserts the rule still answers each of them the same way. It runs in CI before anything is built or deployed.

The verses in it are never typed by hand. An earlier version of these cases was, and a 2 Nephi 2:7 missing its closing clause passed a test that the verse as published fails: the rule was wrong, the test agreed with it, and only a sweep of the whole book caught it. To add a case, write the reference and the verdict and let the API supply the words:

python tools/test_readings.py --refresh  # fill in every case's text from the study API
python tools/test_readings.py --verify   # confirm the committed text is still what is published

Both go through the same fetch and the same parser the builder uses, so what is tested is what a card would show.

Checking the rules that decide a quote

python tools/test_quotes.py              # no network, no cache needed

The same thing for the General Conference card, and held to the same discipline. tools/quote_cases.json holds conference paragraphs that have been ruled on either way, and --refresh and --verify fill in and check their text from the study API exactly as the readings cases do — a paragraph is named by its talk's URI and its own id, which is the id= already in the link every quote card builds.

Its cases exist because this card's rules cut as fine as the verses' do. A pattern written to refuse remember that day in your life also wants to refuse That day will be filled with joy for the righteous, which needs no paragraph before it; one written to keep at church that morning also keeps the that of the perspective that time gives, which is not a pointer at all. One written to refuse The third principle is to be a light also wants The Second Comforter Jesus speaks of is Himself, which is a name and not a list; one written to refuse Thirty-nine years ago also wants In October 2024, President Dallin H. Oaks gave the following counsel, which dates a teaching. Both sides of every line are pinned, so a later widening of the rule fails here rather than in the calendar.

Checking where a link lands

python tools/test_links.py               # no network, no cache needed

A link has to open its verse where a reader can actually see it, and there are two ways to fail that: aim too close and the study reader's toolbar still clips the verse, aim too far back and the run-up pushes the verse below the fold. tools/test_links.py is written in those terms rather than in fragments — each case says how much text a link may leave above its verse, so the test still means something if the cushion is ever retuned, and it prints the fragment each case produced so a change inside the bounds is still legible in the diff.

A chapter is given to it as its verse lengths rather than its verse text, because only the lengths decide where a link lands — which is also why this one needs no committed corpus the way test_readings.py does.

Cases alone turned out not to be enough. Seven of them passed for a fortnight while one link in twenty shipped clipped, because a case can only fail on a chapter someone thought to write down, and the shapes that broke were ordinary ones nobody had. So the same script then reads data/daily.json — the calendar actually being served — and counts the links that gave up and kept the quoted paragraph's own anchor. A few of those are unavoidable; a great many mean the rule is mistuned, and the count fails the build past 3% of the calendar. It cannot tell one from the other, since that would need the page text, but it can tell how many there are, which is the number that moves when this breaks.

It runs in CI beside the reading rules, and again after a refetch, since the refetch is the only step that writes links — running it only beforehand audits the calendar of the run before, which is how the fortnight of clipped links went out green.

Checking the calendar arithmetic

python tools/test_calendar.py            # no network, no cache needed

The plumbing around the rules above, held to cases in code rather than to verses: what a week's title says about its dates and its chapters, which day of the Book of Mormon calendar lands on which verse, which manual and which conference a date reaches for, when a new conference is due, which of a conference's links are talks, how many quotes a talk gives and how they are spaced, how a passage is cited and linked. None of it is hard, and all of it is the kind of thing that is right until somebody touches it — the ordinary-day index in bom_for is one subtraction away from skipping a verse every fortnight, and nothing else would notice for a year.

Licensing, and what the licence does not cover

The code, styling and build tooling in this repository are free software under the GNU Affero General Public License v3 or later.

The scripture and General Conference text is not mine to license, and neither are the speaker photographs in assets/speakers/. They are published by The Church of Jesus Christ of Latter-day Saints. The English text of the standard works is in the public domain in the United States; General Conference addresses and the conference photographs are © Intellectual Reserve, Inc., and are reproduced here in short excerpts for personal, non-commercial study, with every quotation linking back to the official source. The AGPL applies to this project's own work only, and grants you no rights in the Church's content — including the photographs, which are redistributed by this repository and are the part of it most clearly not covered by that licence.

This site is not affiliated with, endorsed by, or produced by The Church of Jesus Christ of Latter-day Saints. If you want to reuse Church content beyond personal study, see https://permissions.churchofjesuschrist.org/.

https://bell-kevin.github.io/verse/

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