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Matthew's and Luke's accounts specify the "fringe" of his cloak, using a Greek word which also appears in Mark 6. [8] According to the Catholic Encyclopedia article on fringes in Scripture, the Pharisees (one of the sects of Second Temple Judaism) who were the progenitors of modern Rabbinic Judaism, were in the habit of wearing extra-long fringes or tassels (Matthew 23:5), [9] a reference to ...
On the way there, a woman who suffers from chronic "bleeding", perhaps menorrhagia or bleeding from fibroids. [11] She sneaks up to Jesus and touches his garment, according to Matt 9:20–22 and Luke 8:43–48 (see also Mark 6:53–56, Mark 6#Healing of the sick of Gennesaret) the "fringe of his cloak" [12] (Matt 9:20 - NRSV), by which she is ...
Matthew 9 is the ninth chapter of the Gospel of Matthew in the New Testament.It continues the narrative about Jesus' ministry in Galilee as he ministers to the public, working miracles, and going through all the cities and towns of the area, preaching the gospel, and healing every disease. [1]
Matthew's story of the bleeding woman also concludes there (Matthew 9:20–22). [ 5 ] : 63–67 In Mark and Luke, the woman's act of touching his cloak appears to disturb Jesus, who seems agitated or even angry (given the mention that the woman φοβηθεῖσα καὶ τρέμουσα 'trembled in fear' at his reaction), as he feels (Mark ...
And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment: The New International Version translates the passage as: Just then a woman who had been subject to bleeding for twelve years came up behind him and touched the edge of his cloak.
According to the Gospel, Jesus was teaching in one of the synagogues on Sabbath, and a woman was there who had been crippled by a spirit for eighteen years. She was bent over and could not straighten up at all. When Jesus saw her, he called her forward and said to her: "Woman, you are set free from your infirmity."
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The Pulpit Commentary suggests that the events did take place on the evening of the Sabbath, the "original connexion [being] preserved, as it seems, in Mark and Luke" and lost in Matthew. When the sabbath was over (Leviticus 23:32), people were free to carry out their sick. Alternatively, "should the day not have been a sabbath, we may presume ...
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