Who Did Jesus Call Daughter

The Woman Jesus Called Daughter, Part 1, A Beautiful Mystery

Our guest contributor today is Shannon, my sister, who is now pursuing a degree in electrical engineering at a local university (I had to brag on her a bit). This Bible study was first published on Facebook as a consequence of some personal reading about the healing of the woman with the issue of blood that she had done on her own (Matthew9: 20-22; Luke 8: 42-48). Her response was affirmative when I inquired whether it would be acceptable if I posted it here. Also, she requested that I somehow incorporate a comment I made on that Facebook message, which I have done so in its entirety, with minor modifications for length, and separated it from the rest of the text with boldface.

I hope you find it useful.

A Beautiful Mystery

As Jesus was making his way through the masses, he was nearly crushed. And there was a woman there who had been bleeding for twelve years and had been unable to find a way to cure herself. The moment she stepped up behind him and brushed up against the edge of his coat, her bleeding stopped instantly. “Can you tell me who touched me?” Jesus inquired. When they all denied it, Peter remarked, “Master, the people are swarming around you and pushing in on your back.” “Someone touched me, and I know that the power has been taken away from me,” Jesus remarked.

She explained why she had touched him and how she had been quickly cured in front of the entire audience.

Please leave in peace.” -Luke 8:42-48 (King James Version) It was God who brought this chapter to my attention a few of weeks ago, and He hasn’t let me forget about it since.

God’s word is a well that is so deep that I can never exhaust its depths by drawing from it continuously.


First and foremost, the setup. Jesus was in the midst of executing yet another miracle when we arrived! The man’s daughter had been ill, and He was on His way to Jairus’ house, the synagogue leader’s residence (Luke8: 41, 42). According to all likelihood, Jairus and the disciples were in a rush to get to her house before she passed away, and from a human standpoint, it’s clear that Jairus should have been given priority over this humble woman—but God’s timing is not the same as ours.

Jesus knew that He would make time for this poor mother as well, because raising the small girl from the dead was not too difficult for Him, and it would instill more trust in those who witnessed it than simply a healing alone would have accomplished.


Jesus was making his way through a throng of people who “nearly crushed Him.” The entire town had gathered to witness what He would do, either out of curiosity or in the hope of being healed themselves. When Peter pointed out, as He walked by, scores of people pressed in around Him, obstructing His path. In Mark 5:28, we are told that a single lady believed that only touching the dirty hem of Jesus’ garment would heal her. This was the first time that someone had been healed in this manner that had been reported.

The question “Am I simply one of the curious crowd?” is humbling, as is the realization that “Am I going to reach out to Him in faith when I am in need of healing?”


According to the Law, the “issue of blood” rendered the woman unclean, as well as whatever she came into contact with (Leviticus15: 25-30). Originally, the unclean were not permitted to reside within the camp (Leviticus 13:45, 46), and subsequently they were not permitted to enter the temple (2Chronicles 23: 18, 19). The fact that she had been unable to participate in temple festivals and sacrifices for the previous twelve years had become second nature to her. In spite of the fact that she had suffered greatly while under the care of several physicians and had spent everything she had, she did not get better, but rather became worse” (Mark5:26).

A Beautiful Mystery

“She crept up behind him in the crowd and touched his coat, believing that if she merely touched his garments, she would be healed. Instantaneously her bleeding stopped, and she had the sensation in her body that she had been liberated from her misery” (Mark 5: 27-29 NIV). This miracle was in direct opposition to all the Israelites had been taught throughout their history. It was intended for a touch like this to make the clean items appear dirty. Because of the brush of her hand, any other male would have been deemed ceremonially unclean till the sun set for the rest of the day (Leviticus15: 27).

  1. This was no ordinary prophecy from a prophet.
  2. To this day, it remains a lovely mystery to me.
  3. She was so certain that touching the hem of Jesus’ garment would heal her because of an ancient Jewish tradition and another verse in the Bible that she was willing to risk everything to do so.
  4. Each tassel must have a blue thread running through it (blue being the color associated with God’s grandeur and majesty).
  5. 39).
  6. As you pointed out, she was not regarded pure or holy by the people because of her problem of blood, therefore she was asking Jesus to cleanse her and make her holy in a symbolic manner.
  7. Now, the word for the hem of a garment in Hebrew is frequently translated as “wings” in English (alsoexplained on this website).
  8. In the Old Testament, God expresses his desire to conceal Israel under the protection of His wings on several occasions (that is, to protect them like aneagle does her young).
  9. This is another highly significant usage of the Hebrew term, which appears in Malachi 4:2, which is a prophesy regarding the Messiah and states, “It is true that the sun of justice will rise with healing in its wings for those who honor my name.
  10. As a result, by making this gesture, she was calling on Jesus to be her shelter and claiming the cure she had been promised by her Messiah.

Despite the fact that it was a timid gesture, it was founded on a courageous faith. This lady has completed her homework! I hope this comment contributes to your understanding of the narrative.

Seenand Known

“‘Who touched me?’ Jesus inquired,” the Bible says (Luke8:45). He was already aware of who had come close to Him! Eventually, we have to acknowledge that virtually all of the questions Jesus posed in the Bible were rhetorical—He was both fully God and fully man, and so fully aware of everything! So what was He thinking when He asked? Was He attempting to single her out in her humiliation? No, he treated her with tenderness and respect throughout the process. It was his desire for her to feel worthy of being seen and known once more, because she had been acknowledged by the Messiah himself!

Sometimes I laugh at them for still doubting His reasoning after everything that they have witnessed, but then I look in the mirror and realize that I am the same as they are.


It’s difficult for me to put myself in her place and understand what she must have been going through. To convey what she was going through, we only have a few words. “Then the woman, realizing she couldn’t get away with it, came terrified up to him and fell at his feet” (v. 47). The reader’s first instinct could be that she should have been overjoyed to express her gratitude to the person who had saved her life. However, the habits she had developed through twelve years of uncleanness caused her to be wary of the prospect, no matter how thankful she may have been in her heart.


Naturally, after twelve years of bleeding, she would be physically exhausted, wouldn’t she? Wrong. She had been quickly healed, and not just a little bit, but entirely restored to health. “Within seconds, her bleeding stopped, and she felt in her body that she had been liberated from her misery” (Mark5:29). God does not fulfill His promises half-heartedly; He does not pour blessings into our lives in an insufficient quantity, but rather opens the floodgates of blessing when we surrender to Him.

Her voice was shaking with passion as she said.

At His Feet

She knelt at His feet, not out of weakness, but out of reverence. Whether or not she understood the entire scope of Jesus’ personhood, she was certain that the one who had saved her from all of her suffering merited all of her worship. So, what exactly has He redeemed you from? When was the last time you bowed your head at His feet in adoration?

Jesus calls a Woman (his) Daughter. Why?

It is not until the fifth chapter of the Greek gospel of Mark that Jesus addresses a female with whom he is having a sexual encounter directly. The writer has already covered a great deal of territory in the tale by the time this one is eventually recorded by the reader. We readers have witnessed Jesus heal a woman from the beginning of the book, in the very first chapter, who happens to be the mother of the woman his first disciple Simon has married. However, there is no record of Jesus having a dialogue with her.

  1. In its place, he makes an odd comment about his male students being symbolically and figuratively his mother (as well as his brothers and sisters).
  2. The deeds of Jesus are brought to the attention of the audience.
  3. We, as readers, are subsequently transported back to solid ground and witness Jesus (again) exorcising demons from a man’s body.
  4. Thayer’s Greek Lexicon gives us a thorough exposition of what Mark is doing in this fifth chapter, something he had previously done in the first: (I) (I); what have I (we) to do with thee (you)?
  5. (See Buttmann, 138 (121); Winer’s Grammar, 211 (198); 585 (544)): Matthew 8:29; Mark 1:24; Mark 5:7; Luke 8:28; John 2:4; Heb., Judges 11:12; 2 Kings 3:13; 2 Samuel 16:10; 2 Chronicles 35:21; 1 Esdr.
  6. a.
  7. 2, 9, 16; , ibid.

1, 27, 13; 22, 15; , ibid.

1, 27, 13; 22, 15.

what do I have to do, and so on: See 1 Corinthians 5:12, and also Bos, Ellipses Graec., p.

100, and Krüger, 48, 3, 9; Kühner, 2:364f; (Buttmann, as above; likewise 394 (337); Winers Grammar, 586 (545).

In the first chapter, Mark interprets the demon’s question, which is: “Can you tell me what you want?” By the fifth chapter, we readers have a strong suspicion, and Jesus is well aware of it, that the one demon is most likely a collection of demons.

In spite of the fact that the question in Mark 5 is posed in the following manner: In this case, the word “in” refers to the fact that the word “in” is capitalized.

However, it is the way in which the final gospel, the non-synoptic gospel, uses this language and asks that question that I am most interested in understanding.

See also:  Where In The Bible Did Jesus Raise Lazarus

The purpose of this post is not to persuade those of us in this Accordance Forum that the author of John’s gospel is necessarily tuning in to this particular echo.

At this moment, Mark introduces the concept of Jesus being with a girl and really chatting with her, as if he were speaking directly to her for the first time.

In light of the fact that the men have been identified and that the devils even give up their names to Jesus, why does Mark not name her?

Why is it that when the father Jairus presents his daughter to Jesus for healing, she is not given a name as well? What is the significance of Jesus addressing the lady who is physically his elder? And why does he refer to her as “Daughter” in that case?

Jesus calls her His Daughter. Part I

Reference to Jesus Referring to Her as His Daughter Matthew 9:18-22, Mark 5:22-34, and Leviticus 15:19-33 are some of the passages to consider. The next day, when Jesus was traveling through Capernaum, near the Sea of Galilee, he was approached by an official from the synagogue, who asked Him to assist him in the care of his extremely ill daughter. As was customary in this region, Jesus, who had become well-known for His miracles, was surrounded by throngs of people who followed Him everywhere he went.

  • The sentence makes it obvious that this is his “small daughter” – not his adult kid – who is being addressed.
  • She is a child in many ways.
  • He expressly requests that Jesus “lay hands on her” – that is, to touch his young child and heal her so that she might live – in order for her to survive.
  • We have in front of us one of the most pitiful figures in all of the gospels here.
  • That would be extremely inconvenient in this day and age.
  • The Levitical regulations stipulated that a woman was ceremonially unclean for seven days during the period of her menstrual cycle while she was bleeding.
  • Keep in mind that the original meaning of the term “unclean” had nothing to do with sin or moral impurity — quite the contrary, in fact.

Blood was revered as the most fundamental ingredient of life in the Jewish tradition.

Because bleeding was considered to be a negative omen in most cultures, bleeding was handled as a serious matter.

For extra aggravation, at the time of Jesus, Rabbinical and Pharisaical teaching had imposed additional restrictions on women during this point of their cycle, as well as a considerably more negative attitude toward them.

Take a look at the application now.

thus in essence, this turned into a monthly one-week vacation from typical chores.

A common occurrence is when women in the same community begin to experience their period at the same time!

Some believe that many Jewish towns would have had a separate tent set up just outside the hamlet where these ladies would have remained for the seven days they were in the village.

Providing these women with rest, training, and companionship was a clever move on God’s side, as was the creation of a structure in which husbands and other family members would recognize and appreciate what the woman provided to the family.

With the Jewish desire to have children in mind, it’s no surprise that a girl’s first period was likely to be celebrated! This wonderful system, on the other hand, was prone to breakdowns. In the instance of this specific woman, it had been compromised. Continuation of Reading.

The Tale of Two Daughters – Mark 5

I’ve been reading through Mark’s Gospel for some days now, and the story of the two daughters in Mark 5 has piqued my interest. It goes somewhat like this in the final part of the chapter: Following his demonstration of authority over creation by calming a raging storm on the sea for his disciples, and after demonstrating his authority over evil by casting out a legion of demons from a man named Gerasene, Jesus has crossed the sea once more and landed on the shore, where he is greeted by a large crowd.

  1. Jesus agrees.
  2. In response to this father’s appeal on behalf of his loving kid, who is referred to throughout as a “little girl,” implying that she is still in her pre-adolescent years despite being 12 years old, I am affected.
  3. There is a woman of faith among this gathering who has been suffering from a ‘problem of blood’ for the past 12 years.
  4. As long as the young daughter has been alive, this lady has been suffering from an illness that causes her to bleed profusely.
  5. As a result of her issue of blood, she is regarded as unclean according to Leviticus 15.
  6. She is not permitted to attend church sessions.
  7. Even though she isn’t completely clean, she is confident that if she just simply touch his garments, she will be made well.
  8. The Mosaic Law is being turned on its head here: rather than the Lord Jesus becoming unclean and polluted by her, she is cured and cleaned by the holy force that exists inside him and his disciples!
  9. As a result, this lady of faith comes in from behind, reaching out and touching Jesus’ clothing.
  10. She is well and clean again after 12 years of gradually becoming weaker and weaker.

In response, the disciples look at him as though he’s insane and wonder, “What on earth do you mean by “who touched my clothes?!’?” “Do you notice how many people are crammed into this space?” However, as Jesus continues to gaze around, a scared lady approaches him and falls at his feet, telling him the entire narrative in her broken voice.

  1. This is something I admire about Jesus.
  2. Furthermore, Jesus expresses his support for her faith: “Daughter, your faith has cured you; depart in peace; be healed.” While touching Jesus should have rendered him filthy, the woman was made clean as a result of the touch!
  3. Hallelujah.
  4. In the midst of Jesus’ conversation with his daughter, emissaries that Jairus did not want to see arriving make their way through the throngs.
  5. There are no mistakes when it comes to dead bodies: they are absolutely dead.
  6. Nevertheless, Jesus overhears this side chat and counsels Jairus to have faith: “Do not be afraid; only trust.” Whether Jairus gazed at the older woman standing there, I wonder if he acquired trust in her because of her cure.
  7. Jesus had set out to cure this child, and he continues on his journey despite the fact that she had died.

The grieving are reprimanded by Jesus, who insists that the infant is simply sleeping.

Jesus orders everyone out of the home, and with just the young girl’s mother and father, as well as his following followers, he enters the room where the child is being laid to rest.

Touching dead bodies, according to Numbers 5, is considered impure by a live individual.

Not only does he have dominion over nature and demons, but he also has authority over the afterlife!

In response, Jesus extends his hand and takes the small girl’s hand in his own and tells her, “Little girl, I say to you, arise.” And shortly after that, she stands up and wanders about.

They are taken aback and overwhelmed.

This is, of course, conclusive evidence that she is still alive and well: after all, you don’t feed dead people.

Whenever I read this verse, I am reminded that our wonderful Lord Jesus cares for the downtrodden, just as he cares for us humans when we are sick or in pain.

It also serves as a gentle reminder to those of us who follow the Lord Jesus that when we fall asleep in that ultimate slumber of death, we will also awaken to his beloved voice, “Daughter, Son!

“Please come and eat!” After that, we shall awaken in our Father’s Kingdom and participate in the Wedding Supper of the Lamb (Revelation 19).

The resurrection of the dead, the cleansing of the unclean, and the healing of the ill are all accomplished by the Lord Jesus.

His intention is to overturn the law of sin and death and to provide us with purity and life in its place.

He exudes life and purity, and he generously shares these with others around him. He is generous and merciful at all times. The way he responds to his children and sons has always been characterized by this feature. This is the kind of person he is.

He Calls You Daughter — Letters to Women

Last week, I spent the most of my adoration hour grasping the hem of Jesus’ garment. If you have finished your time in adoration but no one else is present to continue praying with the Lord, a cloth is placed over the monstrance at our church. Undeterred, despite the fact that I’d seen it hundreds of times during adoration hours, it wasn’t until last week that I discovered how the Lord was attempting to communicate to my heart via the monstrance covering. One section of Scripture, Mark 5:25-34, has been a source of comfort to me during the past several months.

  • A lady whose physical infirmity has become her an outcast from society – she desires to meet with the Lord but does not wish to be seen by others while doing so.
  • Christ, on the other hand, will not allow her to remain in humiliation.
  • Christ notices this woman in the midst of a throng of people and calls her out of her humiliation.
  • Nevertheless, he goes farther and refers to her as “daughter.” Sisters, how many of us can identify with this woman’s experience and see ourselves in it?
  • It’s possible that we’ve exhausted our resources.
  • He encourages us to put our hands on the hem of His garment in a moment of trust and faith, and to just rest our heads on the hem of His garment.
  • She stayed with us for the entire month of June, and for those four weeks, she was the leader of a research on the concept of feminine genius.

We were prompted to consider the picture of Veronica cleansing the face of Jesus, which she shared with us.

During Lent, however, we come across her in the form of the Stations of the Cross.

If this woman is the same woman as the woman in Mark’s Gospel, it was fascinating to contemplate how drastically her life was altered by Jesus.

She is apprehensive about having a face-to-face experience with Christ, either because she is embarrassed or worried that Christ would consider her a nuisance, or because she is doubting her own value.

He is in a relationship with her where He knows everything about her.

He is despised by those who loved Him, He is held in low regard, He is someone who people turn away from.

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As a result, she approaches Him.

Although she is under immense pressure from the crowds to turn aside and return home, she confronts the Lord face to face.

In the Eucharist, Christ makes this heavenly connection available to us.

Even more personal than simply providing our garments in exchange for his bleeding face.

He offers us His actual body and blood, expressing a desire to reside within our physical bodies. “Daughter, your faith has rescued you. Thank you for that. You may now depart in peace, having been healed of your illness.”

Raising of Jairus’ daughter – Wikipedia

The raising of Jairus’ daughter is a recorded miracle of Jesus that appears in the Synoptic Gospels, where it is intertwined with the story of the healing of a woman who was bleeding. The accounts may be found in the following passages: Mark 5:21–43, Matthew 9:18–26, and Luke 8:40–56


It has long been accepted by scholars that the Lukan and Matthean versions of the tale are derivations of the Markan version, and that they represent a typical example of a Synoptic triple tradition. In the Gospel of John, there is no parallel to this. Some have found parallels between the accounts of Lazarus’ resurrection and that of the healing of the royal official’s son (John 4:46–53), however according to Zwiep (2015), ‘these are wholly independent and unconnected events, according to the majority of biblical scholars to date.’: 352


Scholars are well aware of the variations that exist between the three Gospel accounts of Jesus. The basis of the tale in Mark and Luke is that a ruler (Mark: v v “one of the synagogue rulers”; Luke: v v “a ruler of a synagogue”) of aGalileansynagoguecalled “the ruler of the synagogue” (Mark: v v “one of the synagogue rulers”) of aGalileansynagoguecalled “the ruler of the synagogue” (Mark ‘Heal/save’ (Mark: ) his 12-year-old daughter, who was ‘dying’ (Luke: ) or ‘holding at the brink of death’ (Mark: ; frequently interpreted as ‘at the verge of death’).

Jairus (Greek:, Iaeiros, from the Hebrew nameYair) begs Jesus to ‘heal/save’ (Mark: ) his 12-year-old When the story is told in Matthew, the synagogue ruler is unidentified, the girl’s age is not specified, she has already ‘just died’ ( ), and the father’s plea is that Jesus put his hand on her and’she will live.’ So, rather than asking Jesus to avoid her death as he does in Mark and Luke, Matthew asks Jesus to reverse her death.: 352


The time and place of the events in the Gospels varied slightly from one another. Jairus approaches Jesus shortly after Jesus disembarks from his boat in Mark and Luke’s versions of the event.: 353 In Mark and Luke’s versions, the story immediately follows the exorcism at Gerasa; Jairus walks up to Jesus as soon as Jesus disembarks from his boat. In Matthewchapter 9, it is preceded by three additional occurrences that take place before it (Healing the paralytic,Calling of Matthew,New Wine into Old Wineskins).

As Jesus accompanied Jairus to his home, Mark and Luke tell that a considerable throng (v/v) followed him about and pressed against him.

The bleeding woman

After 12 years of suffering from ahaemorrhage (Matthew: haimorroousa, “having had a flow of blood,” Mark/Luke: ousa en rhysei haimatos, “being with a flow of blood”), a lady appears and interrupts the tale concerning Jairus’ daughter. According to Mark and Luke, she had been ill for a long time and no one had been able to heal her, with Mark adding dramatically, “she had spent all she had on physicians, to no effect” (Mark 5:25–26; Luke 8:43). According to Mark and Luke, when she touched Jesus’ garment, her bleeding came to a complete end instantly.

The narrative of the bleeding lady, which Matthew tells in Matthew 9:20–22, comes to a close there as well.

He feels (in Mark) or says (in Luke) that “power had gone out of him/me,” and the woman trembles in terror (given the reference that she “trembled in dread” at his reaction).

It is claimed by Luke that all those there denied having done it, and Peter states that the multitudes are closing in on Jesus (Mark only mentions the latter allegation, which comes from the lips of “the disciples”).

‘Daughter, your faith has cured you,’ says Jesus in response. “Go in peace (and be rid of your pain),” Jesus says at the conclusion of the Markan and Lukan bleeding woman stories (Mark 5:25–34; Luke 8:43–48).: 63–67.

Daughter reported dead

Jairus is informed that his daughter has died by someone who arrives (Mark: v, plural) or by someone who comes (Luke: v, solitary) in the narratives of Mark and Luke: 62, and Jairus is urged not to bother Jesus any longer. The following is Jesus’ response: “Don’t be scared; just believe,” with Luke adding the qualifier “and she will be healed/saved” () to make it a complete quotation. : 141 In Mark 5:35–37 and Luke 8:49–50, Jesus tells the disciples that they are not allowed to accompany him into Jairus’ house except “Peter, James, and John, the brother of James,” with Luke adding “and the father of the child and the mother,” which Mark later adds as well (Mark 5:35–37,40; Luke 8:49–50).

Matthew’s Jesus, on the other hand, “does not let any onlookers to see Jesus executing the resurrection miracle” (Mt.

Jesus raises daughter

Jesus “saw a disturbance, with people sobbing and wailing loudly” (Mark 5:38; Luke 8:52 NIV) at Jairus’ house, according to Mark and Luke; according to Matthew, he “saw the noisy throng and people playingpipes” (Matthew 9:23 NIV). He assured everyone in attendance that the girl was not dead, but rather asleep; in Matthew, Jesus even orders the multitude to ‘go away.’ Jesus, on the other hand, was ridiculed by the multitude. Luke does not mention it, but instead emphasizes that the audience was aware that she had died.: 57 Mark claims that Jesus sent the throng outside; Matthew verifies this without stating who does it; and Luke does not mention it, but instead emphasizes that the crowd was aware that she had died.

He took the girl by the hand and helped her to her feet.

The phrase is said to have been spoken by Jesus in Aramaic (Mark 5:41 NIV).

The stories in Mark and Luke come to a close with Jesus’ instructions that the girl be nourished and that Jairus and his wife should keep what had happened a secret from others.

Narrative comparison

The following comparison table is mostly based on the English translation of the New Testament provided by the New International Version (NIV) of the Bible.

Matthew Mark Luke
Jairus asks for help Matthew 9:18–19
  • ‘My daughter has just passed away,’ a synagogue leader informed Jesus while he was at Matthew’s house. Bring your hand close to her and she will survive.’ Following Jesus and his disciples was a natural progression.
  • A large throng gathered as Jesus returned over the Sea of Galilee
  • The leader of the synagogue, Jairus, knelt at Jesus’ feet and implored, “My little daughter is dying.” We would appreciate it if you could lay your hands on her so that she can be cured and survive.’ Jesus was followed by a great crowd, which pushed up against and around him.
  • In Galilee, Jesus saw a large throng
  • Synagogue leader Jairus fell at Jesus’ feet and begged him to come to his house because his only daughter (aged around 12) was dying
  • And the disciples followed Jesus. Jesus pursued him and was nearly crushed by the throngs of people.
  • She touched Jesus’ garment in the hope of being healed
  • Another lady had been bleeding for 12 years and touched Jesus’ coat with the same hope. ‘Take courage, daughter, your faith has cured you,’ Jesus remarked when he saw her. And it was from that point on that the woman was cured.
  • The story of a lady who had been bleeding for 12 years and who had spent everything she had on doctors to no effect, who heard about Jesus and touched his coat in the hope of being healed
  • Her bleeding stopped quickly, and she could feel it
  • Jesus sensed that his authority had been taken away, and he inquired, ‘Who touched my clothes?’ People around you are pressing against you, so why ask?’ say the disciples. Jesus kept his eyes peeled around to see who had done it. The lady knelt at Jesus’ feet, trembling in dread, and told him the truth
  • Jesus said, “Daughter, your faith has cured you.” You are liberated from your anguish as you depart in peace.”
  • An unidentified lady, who had been bleeding for 12 years and who no one had been able to heal, touched Jesus’ garment. Jesus said, “Who touched me?” and the blood stopped immediately. All of them were refused. Peter: ‘There are a lot of people swarming about you and pressing on you.’
  • Jesus: ‘Someone touched me, and I know that my power has been taken away.’ Realizing she would be discovered, the woman shook in dread, knelt at Jesus’ feet, and explained what happened and how she was quickly cured
  • Jesus said, ‘Daughter, your faith has healed you.’ ‘Finish your journey in peace.’
  • “Your daughter is dead, so why worry the instructor any longer,” people came to Jairus’ house and told him. ‘Don’t be frightened, just trust,’ Jesus told them after hearing their cries. Except for Peter, James, and John, the brother of James, Jesus did not allow anybody else to accompany him.
  • ‘Your daughter has died,’ said someone who came from Jairus’ residence and told him. No longer should you worry the teacher.’
  • ‘Don’t be scared
  • Just believe, and she will be cured,’ Jesus said Jairus after hearing him. After entering Jairus’ house, Jesus did not allow anybody else to accompany him, with the exception of Peter, James, and John, as well as the parents.
  • The synagogue leader’s house was filled with a boisterous, flute-playing throng
  • Jesus told them to “get away.” In fact, the girl is not dead, but rather sleeps.’ Jesus was mocked by the audience. It was decided that they should be placed outside
  • Jesus entered, grabbed the girl by the hand, and she rose. The news quickly traveled throughout the region.
  • When Jesus arrived at the synagogue leader’s house, he was greeted by a commotion and grieving throng
  • Jesus said, “Why all this disturbance and sorrow?” Although the youngster is not dead, he or she is sleeping.’ Jesus was mocked by the audience. His parents and three disciples were standing outside when Jesus came in and grabbed the kid by the hand and said, “Talitha koum!” (Little daughter, I say to you, get up!) It was 12 years old when the girl rose up and went about
  • Jesus instructed them not to tell anybody about it and to provide her with some food.
  • All of the people were weeping and lamenting her death
  • Jesus said, ‘Stop weeping. ‘She is not dead, but she is sleeping.’ The people laughed at Jesus because they knew she was no longer alive. When Jesus grabbed the little girl’s hand, he exclaimed, “My child, stand up!” Her soul had returned, and she was able to get up
  • Jesus instructed them to bring her some food. Despite the fact that their children were shocked, Jesus instructed them not to tell anybody about what had occurred.


It has been suggested that the combined events serve as an example of intercalation (also known as a “sandwich story”), which occurs when one episode is put into another, in this instance linked by the relationship between the 12-year-old illness and the 12-year-old girl. A girl’s coming-of-age is traditionally celebrated at 12 years, and it appears that Mark and Luke mention the girl’s age in order to emphasize how tragic it was that she died before she could be married off, get a dowry, and have grandchildren who would carry on his lineage.

As Mary Ann Getty-Sullivan (2001) points out, ‘as a result of his daughter’s illness and death, the father may have suffered financial loss as well as social embarrassment, on top of his own personal sadness.’

Status of women

Other connections made by Getty-Sullivan include the fact that Jesus addresses the bleeding woman as ‘daughter’ while on his way to Jairus’ daughter; the apparent inferior status of both females as the girl’s father represents her (and she is not given her own name, but rather the ‘daughter of’); the fact that the woman does not approach Jesus directly to ask for healing, but instead sneaks up behind him and touches his clothes; and the fact that both the woman and the girl are rendered speechless Reid (1996) points out that it is interesting that Luke included the phrase “the father’s only daughter,” and that theRaising of the Son of Nainnarrative (which is only given in Luke’s gospel, 7:11–17) echoes it identically by noting that he was the mother’s only son, as well.

As a result of the fact that the gender roles are inverted but otherwise handled in the same manner, Reid came to the conclusion that Luke’s Jesus regarded girls as equals to boys, in contrast to that society’s culture, which placed a high priority on males at the expense of daughters.

Role of faith

It is said by John Donahue and Daniel Harrington(2015) that this incident demonstrates that “faith, particularly as exemplified by the bleeding lady, can exist even under the most dismal of circumstances.” According to Michael Keene (2002), there is a connection between Jairus and the bleeding lady: “The connection between them is faith, because both Jairus and the bleeding woman demonstrated enormous confidence in Jesus.” According to John Walvoord and Roy Zuck (1983), the following is true: “What looked to be a catastrophic delay in the healing of the lady was actually a guarantee of the restoration of Jairus’ daughter’s health.

It was providedntially orchestrated in order to put Jairus’ faith to the test and strengthen it.” Furthermore, according to Johann Lange (1960), “this wait would serve both to try and to strengthen Jairus’ faith.”

Description of the raising

Several scholars, including William Robertson Nicoll (1897), have proposed that the injunction to feed the girl is placed “in a more prominent position” in Luke than in Mark “to demonstrate that she had been truly dead, she was now truly alive and healthy; wanting food and able to accept it.” After such a tremendous incident, Frédéric Louis Godetre reflects “on the coolness with which Jesus delivered the command after such a stupendous event”: “As simply as a physician feels the pulse of a patient, he adjusts her daily food.” According to Getty-Sullivan (2001), rather than the verb v (“to stand up, to get up”), Matthew used the verb a (“to (a)rise”), which is commonly associated with the resurrection of Jesus, indicating that Matthew intended to portray Jesus’ miraculous revival of Jairus’ daughter as a foreshadowing of what would later happen to Jesus himself.: 61

See also

  • Jesus’ life in the New Testament
  • Luke 8
  • Jesus’ ministry
  • Jesus’ parables
  • Jesus’ death and resurrection


  1. A number of later, probably Byzantine text-type, manuscripts of Luke 8:43 additionally have the lines (and had spent all of her earnings on physicians) or (to(wards) physicians) in the Greek translation of the verse. Despite the fact that it ahapax legomenon, most scholars believe that the introduction of this sentence in later manuscripts is most likely the product of attempts to harmonize it with Mark 5:26 rather than a Lukan reworking of the Markan original.


  1. • Mark 5:21–43, Matthew 9:18–26, and Luke 8:40–56
  2. Abcdefghijkl
  3. Arie W. Zwiep is the author of this work (2015). “Jairus, His Daughter, and the Haemorrhaging Woman (Mk 5.21-43
  4. Mt 9.18-26
  5. Lk. 8.40-56): A Research Survey of a Gospel Story about People in Difficult Situations” (Jairus, His Daughter, and the Haemorrhaging Woman) The most recent developments in biblical research. Sage Publications, vol. 13, no. 2, pp. 351–387. “Luke 8:43 Text Analysis,” published online at doi: 10.1177/1476993X14530058. Biblehub.com. retrieved on January 25, 2022
  6. Arie W. Zwiep is the author of this work (2019). Tradition and interpretation of an early Christian miracle story involving Jairus’s daughter and the hemorrhaging woman. P. 303. ISBN 9783161575600. Tübingen, Germany: Mohr Siebeck. Retrieved January 25, 2022
  7. AbcdefghGetty-Sullivan, Mary Ann (2001). The role of women in the New Testament. p. 54–56.ISBN9780814625460. Retrieved on January 20, 2022
  8. AbcReid, Barbara E. (ed.). Collegeville, Minnesota: Liturgical Press (1996). Choosing the More Appropriate Part? Women are prominent in the Gospel of Luke. p. 137.ISBN9780814654941. Retrieved on January 24, 2022
  9. AbO’Brien, Mary Elizabeth (2008). In Nursing, there is a sacred covenant: the spiritual ministry of the nurse. JonesBartlett Publishers, Sudbury, Massachusetts, p. 10.ISBN9780763755713. Retrieved on January 24, 2022
  10. Martin, George (2005). The Gospel According to Mark: Its Message and Its Significance Loyola Press, p. 124, ISBN 9780829419702. Chicago, IL: Loyola Press. This page was last modified on January 24, 2022. “Online Bible – New International Version.” Biblehub.com, accessed November 2011. Retrieved on January 10, 2021
  11. “Intercalations in the synoptic tradition.”
  12. “Intercalations in the synoptic


Saturday, August 22, 2020 is the date for this event. “”Can you tell me who molested me?” Jesus made the statement. While strolling through the city, groups of people followed him, anxious to get a glimpse of this guy, this healer and teacher who has the power to calm the sea and drive demons from the land. Luke informs us that the crowd had been anticipating his arrival. His pals, the disciples, categorically denied that he had been touched, claiming that they had no idea what had happened. “Master, the people are swarming around you and pressing on you,” Peter says in response.

Because we know who had a hand in Jesus’ death.

And we now understand why she addressed the situation the way she did.

She was not allowed to be out in public where she might come into contact with anyone.

This bleeding lady, who has been despised and secluded, comes close to touching Jesus’ robe.

This narrative is reported in all three of the synoptic Gospels, which is remarkable.

.and there was this lady who was menstrual, bleeding, a condition that is both unique to each woman yet common to all women at the same time.

It involves the sight and scent of blood, which are both prohibited in everyday life yet necessary for ceremonial sacrifices to take place.

However, blood from a woman, a normal and important process for the creation of life, was regarded nasty, and the woman was considered unclean.

Menstruation is not something that should be discussed in public.

The mysteries of our bodies are then revealed to us in whispered conversations with other women, who congratulate us on our arrival into female society while regretting the years of physical agony that will follow.

If we are discovered during our stay here, we will be ashamed.

It is common and natural for women to have monthly bleeding, which is important for reproduction but is also filthy, unpleasant, and uncomfortable.

This woman’s cycle had gone badly awry, and she had been searching for relief for years without success.

Women who identify as feminine and whose bodies do, in fact, generate monthly menstrual periods are represented by this statement).

She takes a step forward, according to Luke, “realizing that she would not be able to go unnoticed.” “She came trembling to his feet and dropped at his feet,” he said.

Having done all of this, she approaches Jesus and informs him about her predicament, claiming that she has been healed just by touching him.

What a display of bravery she exhibited.


I would use a different set of terms.

Ambrose pays tribute to this woman and her accomplishments.

It is difficult not to have a strong connection to her and to admire her fortitude.

And then I cry.

Jesus glanced at the lady who had approached him and addressed her as “daughter,” a language that conveys such intimacy and affection, as well as a name that denotes a fragile and protected position within the family.

In the Gospels, how many times do I hear a lady addressed as “Daughter” by Jesus?

For me to be entirely welcomed as a woman, and as a woman all of the time, at all ages, and on every day of my life, isn’t enough.

John Chrysystom, she heard him cry out to her, “Daughter.” We believe because she was rescued by faith, just as our trust in Christ makes us children of God.

We, as women, are now considered to be Christ’s daughters.

The appeal for complete inclusion in the Church is not a product of third-wave feminist philosophy; rather, it may be found in the Scriptures of the Christian faith.

After he divorced her, he went on to raise a little girl who was twelve years old and on the verge of becoming a young woman—-this at a period when sons were favored and females were viewed as mere adjuncts.

However, we are aware that God’s might is unbounded.

As daughters and boys, we are all welcomed into the family as equals.

Our religion asks us to reach out to Jesus, to be at home in God’s presence, to be acknowledged, healed, and restored to wholeness and health.

According to St.

There are no other hands or feet on Earth but yours.

The soles of his shoes are the ones on which he walks to accomplish good.

This body is made up of you; you are the hands, feet, eyes, and other organs.

Christ does not have a physical body on earth at this time, save for yours.

Judith Scott has a master’s degree in theology from Union Theological Seminary, which she attended while in college. She worked as a principal in the New York City Public Schools and as a chaplain at a hospital before retiring.

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