Kirsopp Lake was a New Testament scholar and Winn Professor of Ecclesiastical History at Harvard Divinity School. He had an uncommon breadth of interests, publishing definitive monographs in New Testament textual criticism, Greek palaeography and archaeology, he is best known for the massive five-volume work The Beginnings of Christianity—an edition, translation and study of the Acts of Apostles—that he conceived and edited with F. J. Foakes-Jackson. Kirsopp Lake was born in Southampton, England, on 7 April 1872, the elder of two surviving children of George Anthony Kirsopp Lake, a physician, Isabel Oke Clark, his father came from a family of Scottish origin and Kirsopp was the family name of the boy's paternal grandmother. He was educated at St Paul's School and went up to Lincoln College, matriculating in 1891, he attended as an Exhibitioner and was the Skinners' Company's Scholar in 1893 graduating with a second class in theology. He attended Cuddesdon Theological College in 1895, he had intended to read law and to pursue a career in politics.
However, an overdose of exercise, too soon after influenza, affected his heart and he was told by doctors that law and politics were out of the question. According to his son, "he was delicate and the church seemed to give the opportunity for a living and for some influence over the society that interested him." Following graduation Lake was ordained a deacon in the Church of England and served as curate in Lumley, where he preached to the pitmen and miners in that North Country mining district. "I do not believe that theology entered much into his sermons," recalls his son, "but he did conduct The Mikado and he still tells the story of the brawny pitman who, having rescued him from the attack of a drunken navvy from a neighbouring village and listened to his comments on the situation, said'Mon, he's no much to look at, but has he no a bonny tongue?!'" After a year's service he was ordained priest, however he had further issues with his heart and decided to return to Oxford, to the less rigorous climate of the South in order to improve his health.
He earned his M. A. in 1897 and from that year to 1904 he served as curate of St. Mary the Virgin, Oxford, a much more academic atmosphere. During these years, in order to supplement his income, he took a job cataloging Greek manuscripts in the Bodleian Library; that activity aroused in him an interest in the Synoptic problem and matters of New Testament textual criticism, saw the publication of his first book, the useful handbook The Text of the New Testament. Some sixty years Stephen Neill describes the 6th ed. as "still the best short introduction to New Testament textual criticism that exists in any language." It was most the influence exerted over him by F. C. Conybeare, Fellow of University College, the main factor in Lake's development, it was Conybeare who initiated Lake into the mysteries and problems of New Testament palaeography and textual criticism. Lake's palaeographical interests led him in search of more manuscripts and in 1898 he undertook a trip to the libraries of Basel and Rome.
The fruits of that trip were published in Codex 1 of Its Allies. Lake had discovered a textual family of New Testament manuscripts known as Family 1. To this family belong minuscules: 1, 118, 131, 209. In the summers of 1899 and 1903 he undertook trips in search of manuscripts to the Greek monasteries on Mount Athos, he published editions of several manuscripts uncovered there, a catalogue of all the manuscripts inspected, a history of the monasteries themselves. In 1902 he won the Arnold Essay Prize at Oxford University for his study "The Greek Monasteries in South Italy,", published in four installments in the Journal of Theological Studies, vols. 4 and 5. On 10 November 1903, he married Helen Courthope Forman, the daughter of Freda Gardiner and Sidney Mills Forman, a businessman of Newcastle-upon-Tyne, Northumberland, they had Gerard Anthony Christian Kirsopp Lake and Agnes Freda Isabel Kirsopp Lake. It was during these years of his curacy that Lake "began to doubt the teachings of the church and to think in terms of history and exegesis rather than theology and parish difficulties."
As his son reports, my father "has said that the turning point in his belief in the church came when his Vicar suggested that prayers be said at Vespers for a Mr. Brown, since the doctor had just announced that there was no hope for him; the story may be apocryphal but I think it is indicative of his point of view." His daughter Agnes, "in conversations, was less polite and oblique:'Heresy' was her word, pronounced with glee and gusto." This type of thinking may have run in the family, for Lake told Alfred North Whitehead in 1922 that his father, the physician, "being asked late in life what had done the most in his lifetime to relieve human suffering, answered,'Anaesthesia and the decay of Christian theology.'" In line with these new interests and activities, Lake accepted an offer in 1903 to become professor of New Testament exegesis and early Christian literature at the Leiden University, the oldest university in the Netherlands. He taught there for ten years, from 1904 until 1914, his inaugural lecture, which he delivered in English, was on "The Influence of Textual Criticism on the Exegesis of the New Testament."
At the close of the lecture he looked his students in the face. "I am sorry," he said, "that f
Mary of Bethany
Mary of Bethany is a biblical figure described in the Gospels of John and Luke in the Christian New Testament. Together with her siblings Lazarus and Martha, she is described by John as living in the village of Bethany near Jerusalem. Most Christian commentators have been ready to assume that the two sets of sisters named as Mary and Martha are the same, though this is not conclusively stated in the Gospels, the proliferation of New Testament "Marys" is notorious. Medieval Western Christianity identified Mary of Bethany with Mary Magdalene and with the sinful woman of Luke 7:36–50; this influenced the Roman Rite liturgy of the feast of Mary Magdalene, with a Gospel reading about the sinful woman and a collect referring to Mary of Bethany. Since the 1969 revision of that liturgy, Mary Magdalene's feast day continues to be on 22 July, but Mary of Bethany is celebrated, together with her brother Lazarus, on 29 July, the memorial of their sister Martha. In Eastern Christianity and some Protestant traditions, Mary of Bethany and Mary Magdalene are considered separate people.
The Orthodox Church has its own traditions regarding Mary of Bethany's life beyond the gospel accounts. In the Gospel of Luke, Jesus visits the home of two sisters named Mary and Martha, living in an unnamed village. Mary is contrasted with her sister Martha, "cumbered about many things" while Jesus was their guest, while Mary had chosen "the better part," that of listening to the master's discourse; the name of their village is not recorded. As Jesus and his disciples were on their way, He came to a village where a woman named Martha opened her home to him, she had a sister called Mary. But Martha was distracted by all the preparations, she came to him and asked, “Lord, don’t you care that my sister has left me to do the work by myself? Tell her to help me!” “Martha, Martha,” the Lord answered, “you are worried and upset about many things, but only one thing is needed. Mary has chosen what is better, it will not be taken away from her.” For Mary to sit at Jesus' feet, for him to allow her to do so, was itself controversial.
In doing so, as one commentator notes, Mary took "the place of a disciple by sitting at the feet of the teacher. It was unusual for a woman in first-century Judaism to be accepted by a teacher as a disciple."In the Gospel of John, a Mary appears in connection to two incidents: the raising from the dead of her brother Lazarus and the anointing of Jesus. The identification of this being the same Mary in both incidents is given explicitly by the author: "Now a man named Lazarus was sick, he was from the village of Mary and her sister Martha. This Mary, whose brother Lazarus now lay sick, was the same one who poured perfume on the Lord and wiped his feet with her hair." The mention of her sister Martha suggests a connection with the aforementioned woman in Luke. In the account of the raising of Lazarus, Jesus meets with the sisters in turn: Martha followed by Mary. Martha goes to meet Jesus as he arrives, while Mary waits until she is called; as one commentator notes, "Martha, the more aggressive sister, went to meet Jesus, while quiet and contemplative Mary stayed home.
This portrayal of the sisters agrees with that found in Luke 10:38–42." When Mary meets Jesus, she falls at his feet. In speaking with Jesus, both sisters lament that he did not arrive in time to prevent their brother's death: "Lord, if you had been here, my brother would not have died." But where Jesus' response to Martha is one of teaching calling her to hope and faith, his response to Mary is more emotional: "When Jesus saw her weeping, the Jews who had come along with her weeping, he was moved in spirit and troubled. As the 17th century Welsh commentator Matthew Henry notes, "Mary added no more. A narrative in which Mary of Bethany plays a central role is the anointing of Jesus, an event reported in the Gospel of John in which a woman pours the entire contents of an alabastron of expensive perfume over the feet of Jesus. Only in this account is the woman identified as Mary, with the earlier reference in John 11:1–2 establishing her as the sister of Martha and Lazarus. Six days before the Passover, Jesus arrived at Bethany, where Lazarus lived, whom Jesus had raised from the dead.
Here a dinner was given in Jesus' honor. Martha served. Mary took about a pint of pure nard, an expensive perfume, and the house was filled with the fragrance of the perfume. But one of his disciples, Judas Iscariot, to betray him, objected, "Why wasn't this perfume sold and the money given to the poor? It was worth a year's wages." He did not say this because he was a thief. "Leave her alone," Jesus replied. "It was intended. You will always have the poor among you, but you will not always have me.” The woman's name is not given in the Gospels of Matthew and Mark, but the event is placed in Bethany at the home of one Simon the Leper, a man whose significance is not explained elsewhere in the gospe
Acts 19 is the nineteenth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records part of the third missionary journey of Paul; the author of the book containing this chapter is anonymous but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke. The original text is written in Koine Greek and is divided into 41 verses; some most ancient manuscripts containing this chapter are: Papyrus 38 Codex Vaticanus Codex Sinaiticus Codex Bezae Codex Alexandrinus Codex Laudianus This chapter mentions the following places: This part of the third missionary journey of Paul took place in ca. AD 53–55. Paul said, “John indeed baptized with a baptism of repentance, saying to the people that they should believe on Him who would come after him, that is, on Christ Jesus.” There were seven sons of Sceva, a Jewish chief priest, who did so. Sceva was a Jew called a "chief priest"; some scholars note that it was not uncommon for some members of the Zadokite clan to take on an unofficial high-priestly role, which may explain this moniker.
However, it is more that he was an itinerant exorcist based on the use of the Greek term "going from place to place" in Acts 19:13. In this verse, it is recorded that he had seven sons who attempted to exorcise a demon from a man in the town of Ephesus by using the name of Jesus as an invocation; this practice is similar to the Jewish practice, originating in the Testament of Solomon of invoking Angels to cast out demons. Sorcery and exorcism are mentioned several times in Acts: Simon Magus and Elymas Bar-Jesus, divination is illustrated by the girl at Philippi. "She was regarded as spirit-possessed, it was the spirit, addressed and expelled by Paul in Acts 16:16–18". And the evil spirit answered and said, “Jesus I know, Paul I know. Many of those who had practiced magic brought their books together and burned them in the sight of all, and they counted up the value of them, it totaled fifty thousand pieces of silver. When these things were accomplished, Paul purposed in the Spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, “After I have been there, I must see Rome.”
Other related Bible parts: Acts 14, Acts 15, Acts 16, Acts 17, Acts 18 Acts 19 NIV
Sons of Zadok
The Sons of Zadok are a family of priests, descended from Zadok, the first high priest in Solomon's Temple. The sons of Zadok are mentioned three times in the Hebrew Bible, as part of the Third Temple prophecy in the final chapters of the Book of Ezekiel, are a theme in Jewish and Christian interpretation of these chapters; the Tanakh records how prior to the death of Aaron at Hor HaHar, he was accompanied by his brother Moses, as well as his elder son Eleazar and younger son Ithamar. Upon entry to the cave where Aaron died, he witnessed as his brother Moses dressed his elder son Eleazer with the clothes of the high priesthood, as initiation to high priesthood. Jewish commentaries on the Bible express that this initiation ceremony served as the catalyst for the stipulation that all future candidates of high priesthood be patrilineal descendants of Eleazar the elder son of Aaron and not Ithamar - the younger son; the Hebrew Bible relates how, at the time Phineas son of Eleazar appeased God's anger, he merited the divine blessing of God.
Behold I give to him my covenant of Peace, is/will be his and his progeny after him covenant of everlasting priesthood in turn of his zealousness for of his God, he atoned for the sons of Israel. Torah commentators such as Yosef Karo and explain that the continuity of high priesthood is put forth to the descendants of Phineas from this noted verse. Torah commentators record that Phineas sinned due to his not availing his servitude of Torah instruction to the masses at the time leading up to the Battle of Gibeah. In addition, he failed to address the needs of relieving Jephthah of his vow; as consequence, the high priesthood was taken from him and given to the offspring of Ithamar Eli and his sons. Upon the sin of Eli's sons and Phinehas, Elkanah prophesied the return of high priesthood to the sons of Eleazar; this prophecy of Elkanah happened in the era of King David when Zadok from the progeny of Eleazar was appointed as high priest. The Metzudoth and Obadiah ben Jacob Sforno comment that the service of Zadok and his sons was in line with the will of God at times when the actions of the general nation was not.
The Midrash Rabba relates how Zadok and offspring were righteous in their personal actions and service to the Temple to the point that were Aaron and his sons present at the era of Zadok and sons and sons would supersede them in quality. Rashi comments that since Zadok functioned first as high priest in Solomon's Temple, as opposed to the tabernacle, mobile, busied himself with establishing the twenty-four priestly divisions, he merited that the preferred lineage of Eleazar be called by his name, "the sons of Zadok, the entire concept of the twenty-four divisions be attributed to him; the three Hebrew Bible mentions of the sons of Zadok in the Third Temple occur in the book of Ezekiel. These sources are presented in spite of Ezekiel himself, as a kohen, being from the descendants of Ithamar and not Eleazar, as are Zadok and sons. Various documents of the texts found at Qumran mention the teachers of the community as "kohanim Sons of Zadok", leading some scholars to assume that the community at Qumran included kohanim who refused to participate in the Hellenization of the priesthood taking place in Jerusalem.
Abraham Geiger, the founder of Reform Judaism, was of the opinion that the Sadducee sect of Judaism drew their name from Zadok the high priest in The First Temple, that the leaders of the Sadducees were in fact the "Sons of Zadok.". However Avot of Rabbi Natan states that the Sadducees began at the same time as the Boethusians, their founder was a Zadok who, like Boethus, was a student of Antigonus of Sokho during the second century BCE, who preceded the Zugot era during the Second Temple period. Sifri, the Tannaitic midrash on Deuteronomy, took a dim view of both the Sadducees and Boethusian groups not only due their perceived carefree approach to keeping to written Torah and Oral Torah law, but due their attempts to persuade common-folk to join their ranks. Maimonides viewed the Sadducees as Gonvei Da'at of the greater Jewish nation and of intentionally negating the Chazalic interpretation of Torah. In his Mishneh Torah treatise he defines the Sadducees as "Harming Israel and causing the nation to stray from following HaShem.
Considering the lack of Chazalic documentary indicating a connection between Zadok the first high priest and the Zadok student of Antignos of Sokho, along with the thirteen or more generations between the two Zadoks, Rabbinical writings tend to put a damper on that association Additional aspects disproving that association include a Chazalic mention that the Sadducee and Boethusian groups favored using vessels of Gold and Silver whereas the common vessel usage of Kohanim - to negate transmission of uncleanliness - were of stone. Ezekiel records the general rebellion of the children of Israel against God. Rabbinic commentators understood this general rebellion as referring to that of Jeroboam and the Ten Tribes against the Kingdom of David and the priesthood of Zadok. A number of commentators point out that at the time of a popular rebellion the true adherents to the king stand firm in their commitment
Jerusalem is a city in the Middle East, located on a plateau in the Judaean Mountains between the Mediterranean and the Dead Sea. It is one of the oldest cities in the world, is considered holy to the three major Abrahamic religions—Judaism and Islam. Both Israel and the Palestinian Authority claim Jerusalem as their capital, as Israel maintains its primary governmental institutions there and the State of Palestine foresees it as its seat of power. During its long history, Jerusalem has been destroyed at least twice, besieged 23 times and recaptured 44 times, attacked 52 times; the part of Jerusalem called the City of David shows first signs of settlement in the 4th millennium BCE, in the shape of encampments of nomadic shepherds. Jerusalem was named as "Urusalim" on ancient Egyptian tablets meaning "City of Shalem" after a Canaanite deity, during the Canaanite period. During the Israelite period, significant construction activity in Jerusalem began in the 9th century BCE, in the 8th century the city developed into the religious and administrative center of the Kingdom of Judah.
In 1538, the city walls were rebuilt for a last time around Jerusalem under Suleiman the Magnificent. Today those walls define the Old City, traditionally divided into four quarters—known since the early 19th century as the Armenian, Christian and Muslim Quarters; the Old City became a World Heritage Site in 1981, is on the List of World Heritage in Danger. Since 1860 Jerusalem has grown far beyond the Old City's boundaries. In 2015, Jerusalem had a population of some 850,000 residents, comprising 200,000 secular Jewish Israelis, 350,000 Haredi Jews and 300,000 Palestinians. In 2011, the population numbered 801,000, of which Jews comprised 497,000, Muslims 281,000, Christians 14,000 and 9,000 were not classified by religion. According to the Bible, King David conquered the city from the Jebusites and established it as the capital of the united kingdom of Israel, his son, King Solomon, commissioned the building of the First Temple. Modern scholars argue that Jews branched out of the Canaanite peoples and culture through the development of a distinct monolatrous — and monotheistic — religion centered on El/Yahweh, one of the Ancient Canaanite deities.
These foundational events, straddling the dawn of the 1st millennium BCE, assumed central symbolic importance for the Jewish people. The sobriquet of holy city was attached to Jerusalem in post-exilic times; the holiness of Jerusalem in Christianity, conserved in the Septuagint which Christians adopted as their own authority, was reinforced by the New Testament account of Jesus's crucifixion there. In Sunni Islam, Jerusalem is the third-holiest city, after Medina. In Islamic tradition, in 610 CE it became the first qibla, the focal point for Muslim prayer, Muhammad made his Night Journey there ten years ascending to heaven where he speaks to God, according to the Quran; as a result, despite having an area of only 0.9 square kilometres, the Old City is home to many sites of seminal religious importance, among them the Temple Mount with its Western Wall, Dome of the Rock and al-Aqsa Mosque, the Church of the Holy Sepulchre. Outside the Old City stands the Garden Tomb. Today, the status of Jerusalem remains one of the core issues in the Israeli–Palestinian conflict.
During the 1948 Arab–Israeli War, West Jerusalem was among the areas captured and annexed by Israel while East Jerusalem, including the Old City, was captured and annexed by Jordan. Israel captured East Jerusalem from Jordan during the 1967 Six-Day War and subsequently annexed it into Jerusalem, together with additional surrounding territory. One of Israel's Basic Laws, the 1980 Jerusalem Law, refers to Jerusalem as the country's undivided capital. All branches of the Israeli government are located in Jerusalem, including the Knesset, the residences of the Prime Minister and President, the Supreme Court. While the international community rejected the annexation as illegal and treats East Jerusalem as Palestinian territory occupied by Israel, Israel has a stronger claim to sovereignty over West Jerusalem. A city called Rušalim in the execration texts of the Middle Kingdom of Egypt is but not universally, identified as Jerusalem. Jerusalem is called Urušalim in the Amarna letters of Abdi-Heba.
The name "Jerusalem" is variously etymologized to mean "foundation of the god Shalem". Shalim or Shalem was the name of the god of dusk in the Canaanite religion, whose name is based on the same root S-L-M from which the Hebrew word for "peace" is derived; the name thus offered itself to etymologizations such as "The City of Peace", "Abode of Peace", "dwelling of peace", alternately "Vision of Peace" in some Christian authors. The ending -ayim indicates the dual, thus leading to the suggestion that the name Yerushalayim refers to the fact that the city sat on two hills; the form Yerushalem or Yerushalayim first appears in the Book of Joshua. According to a Midrash, the name is a combination of "Yireh" and "Shalem" the two names were un
Kohen or cohen is the Hebrew word for "priest", used in reference to the Aaronic priesthood. Levitical priests or kohanim are traditionally believed and halakhically required to be of direct patrilineal descent from the biblical Aaron, brother of Moses. During the existence of the Temple in Jerusalem, kohanim performed the daily and holiday duties of sacrificial offerings. Today, kohanim retain a lesser though distinct status within Rabbinic and Karaite Judaism, are bound by additional restrictions according to Orthodox Judaism. In the Samaritan community, the kohanim have remained the primary religious leaders. Ethiopian Jewish religious leaders are sometimes called kahen, a form of the same word, but the position is not hereditary and their duties are more like those of rabbis than kohanim in most Jewish communities; the noun kohen is used in the Torah to refer to priests, whether Jewish or pagan, such as the kohanim of Baal or Dagon, though Christian priests are referred to in Hebrew by the term komer.
Kohanim can refer to the Jewish nation as a whole, as in Exodus 19:6, part of the Parshath Yithro, where the whole of Israel is addressed as "a kingdom of priests and a holy nation". The word derives from a Semitic root common at least to the Central Semitic languages. Translations in the paraphrase of the Aramaic Targumic interpretations include "friend" in Targum Yonathan to 2 Kings 10:11, "master" in Targum to Amos 7:10, "minister" in Mechilta to Parshah Jethro; as a starkly different translation the title "worker" and "servant", have been offered as a translation as well. The status of priest kohen was conferred on Aaron, the brother of Moses, his sons as an everlasting covenant or a covenant of salt. During the 40 years of wandering in the wilderness and until the Holy Temple was built in Jerusalem, the priests performed their priestly service in the portable Tabernacle, their duties involved offering the daily and Jewish holiday sacrifices, blessing the people in a Priestly Blessing also known as Nesiat Kapayim.
In a broader sense, since Aaron was a descendant of the Tribe of Levi, priests are sometimes included in the term Levites, by direct patrilineal descent. However, not all Levites are priests; when the Temple existed, most sacrifices and offerings could only be conducted by priests. Non-priest Levites performed a variety of other Temple roles, including ritual slaughter of animals, song service by use of voice and musical instruments, various tasks in assisting the priests in performing their service; the Torah mentions Melchizedek king of Salem, identified by Rashi as being Shem the son of Noah, as a "priest" kohen to El Elyon Genesis 14:18. The second is Potiphera, priest of Heliopolis Jethro, priest of Midian both pagan priests of their era; when Esau sold the birthright of the first born to Jacob, Rashi explains that the priesthood was sold along with it, because by right the priesthood belongs to the first-born. Only when the first-born sinned in the incident of the golden calf, the priesthood was given to the Tribe of Levi, which had not been tainted by this incident.
Moses was supposed to receive the priesthood along with the leadership of the Jewish people, but when he argued with God that he should not be the leader, God chose Aaron as the recipient of the priesthood. Moses is, referred to as a priest in Psalms 99:6 - according to tradition, this refers to his service in the first seven days of the dedication of the Tabernacle. Aaron received the priesthood along with his children and any descendants that would be born subsequently. However, his grandson Phinehas had been born, did not receive the priesthood until he killed the prince of the Tribe of Simeon and the princess of the Midianites. Thereafter, the priesthood has remained with the descendants of Aaron; the Torah provides for specific vestments to be worn by the priests when they are ministering in the Tabernacle: "And you shall make holy garments for Aaron your brother, for dignity and for beauty". These garments are described in detail in Exodus 28, Exodus 39 and Leviticus 8; the high priest wore eight holy garments.
Of these, four were of the same type worn by all priests, four were unique to the Kohen Gadol. Those vestments which were common to all priests, were: Priestly undergarments: linen pants reaching from the waist to the knees "to cover their nakedness" Priestly tunic: made of pure linen, covering the entire body from the neck to the feet, with sleeves reaching to the wrists; that of the high priest was embroidered. Priestly sash: that of the high priest was of fine linen with "embroidered work" in blue and purple and scarlet. Priestly turban: that of the high priest was much larger than that of the priests and wound so that it formed a broad, flat-topped turban; the vestments that were unique to the high priest were: Priestly robe: a sleeveless, blue robe, the lower hem of, fringed with
Raising of the son of the widow of Nain
The raising of the son of the widow of Nain is an account of a miracle by Jesus, recorded in the Gospel of Luke. Jesus arrived at the village of Nain during the burial ceremony of the son of a widow, raised the young man from the dead; the location is the village of Nain, two miles south of Mount Tabor. This is the first of three miracles of Jesus in the canonical gospels in which he raises the dead, the other two being the raising of Jairus' daughter and of Lazarus; the miracle is described thus: 11 Soon afterward Jesus went to a town named Nain, accompanied by His disciples and a large crowd. 12 And when He arrived at the gate of the town, a funeral procession was coming out. A young man had died, the only son of his mother, she was a widow, and a large crowd from the town was with her. 13 And when the Lord saw her, His heart was filled with pity for her, He said to her, “Do not weep”. 14 Then He touched the coffin, while the pallbearers stood still. Jesus said to the dead man, “Young man, I say to thee, arise!”
And he, dead, sat up and began to talk, Jesus gave him back to his mother. 16 Then they all praised God. And they said, “A great prophet has risen among us”, “God has visited His people”. 17 This news about Jesus went out through the surrounding territory. The raising of the son of the widow of Zarephath, by the Old Testament prophet Elijah, is seen by Fred Craddock as the model for this miracle, as there are several parallels in the details; the raising of the son of the woman of Shunem by Elisha is similar, including the reaction of the people. In particular, the location of Nain is close to Shunem, identified with modern Sulam. Sinclair Ferguson calls attention to this as an example of a repeated pattern in the history of redemption, he concludes that the pattern repetition "comes to its fullness in the person of Jesus Christ, the great prophet who heals not through delegated authority from God, but on his own authority, without rituals or prayers, but with a simple word of power. Here is the great God and Saviour of Israel in the flesh"...
The woman in the story had lost both her husband and her only son, so that there was no one left to support her. As she could not have inherited the land, the loss of her only son would have left her dependent on the charity of more distant relatives and neighbours. Ministry of Jesus Miracles of Jesus New Testament places associated with Jesus Parables of Jesus Church of the Resurrection of the Widow's Son