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The wealthy, wicked people freely manipulate the means of wealth, such as by moving a landmark to claim possession of the land of others (Proverbs 23:10), thus depriving the oppressed of their ability to earn a living (verse 2) and by discriminating against the marginalized: the fatherless, the widow, and the poor (verses 3–4a). [16]
The raising of the son of the widow of Nain (or Naim) [1] is an account of a miracle by Jesus, recorded in the Gospel of Luke chapter 7. Jesus arrived at the village of Nain during the burial ceremony of the son of a widow, and raised the young man from the dead. (Luke 7:11–17) The location is the village of Nain, two miles south of Mount Tabor.
After a while, due to the drought, the brook dried up so God told Elijah to go to the town of Sarepta and to seek out a widow that would find him water and food (vv.7-9). Elijah learns that the widow has a son and between them they only have enough flour and oil for one more meal before they die. Despite this, the widow helps Elijah (vv11-14).
The women's designation as prostitutes links the story to the common biblical theme of God as the protector of the weak, "A father to the fatherless, a defender of widows" (Psalms 68:5). Prostitutes in biblical society are considered functional widows, for they have no male patron to represent them in court and their sons are considered fatherless.
[47] The verses immediately before verse 24, the verse 24 itself, and the verses following verse 24 show many variations in the surviving manuscripts. An abbreviated history of the passage is that the conclusion of the Epistle to the Romans was known in several different versions: about the year 144, Marcion made radical changes in the ending ...
Verses 5-6 are part of the prayers recited following Motzei Shabbat Maariv (p. 609), Verse 20 is part of Uva Letzion (p. 157), Verses 35-36 are the fourth and fifth verses of V'hu Rachum in Pesukei Dezimra (p. 62). According to "The ArtScroll Tehillim" by Hillel Danziger (1989, p. 329), in some traditions, the entire psalm is recited on Shavuot.
The first English New Testament to use the verse divisions was a 1557 translation by William Whittingham (c. 1524–1579). The first Bible in English to use both chapters and verses was the Geneva Bible published shortly afterwards by Sir Rowland Hill [21] in 1560. These verse divisions soon gained acceptance as a standard way to notate verses ...
John Speed's Genealogies recorded in the Sacred Scriptures (1611), bound into first King James Bible in quarto size (1612). The title of the first edition of the translation, in Early Modern English, was "THE HOLY BIBLE, Conteyning the Old Teſtament, AND THE NEW: Newly Tranſlated out of the Originall tongues: & with the former Tranſlations diligently compared and reuiſed, by his Maiesties ...