Jesus healing the bleeding woman

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Jesus healing bloody women (or "women with blood problems" and other variants) is one of Jesus' miracles in the Gospels (Matthew 9: 20-22, Mark 5: 25-34, Luke 8:43 -48).

In the Gospel accounts, this miracle immediately follows the exorcism of Geras and is combined with the miracle of Princess Jairus. The incident occurred when Jesus was traveling to Jairus' house, amid a large crowd:

And a woman was there who had been bleeding for twelve years. He had suffered greatly under the care of many doctors and spent all he had, but instead of getting better, he got worse. When he heard about Jesus, he appeared behind him in the crowd and touched his cloak, for he thought, "If I touch his clothes, I will be healed." Immediately the bleeding stopped and he felt in his body that he was released from his misery.

Immediately Jesus realizes that the power has come out of him. He turned to the crowd and asked, "Who touched my shirt?" "You see people crowding against you," replied the students, "but you can ask, 'Who touched me?' "But Jesus kept looking around to see who had done it. Then the lady, knowing what had happened to her, came and fell on her feet and, trembling with fear, told her the whole truth. He said to her, "My daughter, your faith has healed you. Go in peace and free from her suffering."

The woman's condition, which is unclear in terms of modern medical diagnosis, is translated as the "blood problem" in the King James Version and the "bloodstream" in the Wycliffe Bible and several other versions. In scientific language it is often referred to by the original Greek New Testament terms as haemorrhoissa (???????????????????? ????????????????????????????????????????????????????????????????????????????????????? ?????). The text describes it as ???? ??????????? ?????? ??? ( gyn? haimorroousa d? deka et? ), with haimorroousa being the verb in the active voice present participle ("having the flow [ rh in >], blood [ haima ] "). Some scholars see it as menorrhagia; the other as haemorrhoids.

Due to continuous bleeding, the woman will continue to be regarded in Jewish law as a niddah or a woman who is menstruating, and therefore ceremonially unclean. In order to be considered clean, blood flow should be stopped for at least 7 days. Due to continuous bleeding, this woman lives in a state of continuous impurity that will lead to her social and religious isolation.

Video Jesus healing the bleeding woman

The Gospel of Matthew and Luke

Matthew and Luke mention the "edges" of his robes, using the Greek word which also appears in Mark 6. According to the Catholic Encyclopedia article on the fringe in the scriptures, the Pharisees (one of the Second Temple of Judaism sects) is the ancestor of modern Rabbinic Judaism, has the habit of wearing long tassels or tassels (Matthew 23: 5), references to formative ÃÆ'§ÃÆ'®ÃÆ'§ÃÆ'®th (tzitzit) . Because of the authority of the Pharisees, people looked at the edges with mystical qualities.

Maps Jesus healing the bleeding woman

In the next art and tradition

Eusebius, writing in the reign of Constantine, I say that he himself saw a pair of bronze statues in Panease or Caesarea Philippi (on Golan Heights in modern terms) Jesus and the haemorrhoissa, the statue is here. time of unusual form for Jesus' depiction. By their description, they are similar to versions of the pair of sculptures as shown in a number of paintings in the Catacombs of Rome (see illustration above). He sees this in terms of ancient traditions commemorating local figures rather than the more recent of Early Christian art. The statues are placed outside the woman's house, which is from the city, and is called Veronica (which means "true image"), according to the apocryphal tradition of the Story of Pilate and then, which gives the other details of his life.

When Julian the Apostate became emperor in 361 he incited a program to restore Hellenic paganism as a state religion. In this Panease resulted in the replacement of the statue of Christ, with the results described by Sozomen, writing in 440:

"After hearing that in Caesarea Philippi, or Paneview Paneades, a city of Phenicia, there is a celebrated statue of Christ, which had been established by a woman who had been healed by the Lord from the bloodstream, Julian commanded him to be sent down, the statue of himself was erected in its place, but the great fire from heaven fell upon it, and broke the parts adjacent to the chest, his head and neck thrown, and it was glued to the ground with his face facing down at the point where the breast fracture was, and has stood in that fashion from that day till now, full of rust from lightning. "

However, it has been shown since the nineteenth century that the statues may be misconceptions or distortions of the group of actual statues actually representing the surrender of Judea to the Emperor Hadrian. The images of this particular clutch, typical of the image of the Roman empire, appeared in Hadrian's coins, following the suppression of Bar Kokhba's rebellion from 132-136. The statues appear to have been buried in landslides and some time later rediscovered and interpreted as Christians. Since Caesarea Philippi is celebrated for the temple of the god Pan, the Christian tourist attraction is undoubtedly the good news for the city's economy.

The representation of a clearly visible episode to describe a lost statue, and resembling the surviving coins of the imperial image, appears more frequently in Early Christian art, with some in the Catacombs of Rome, as described above, on Brescia Casket and Early Christian Sarcophagus , and in the mosaic circle of the Life of Christ like San Apollinare Nuovo in Ravenna. It continues to be depicted sometime until the Gothic period, and then after the Renaissance.

The story was later elaborated in the 11th century in the West by adding that Christ gave him a portrait of himself on cloth, which he then healed Tiberius. Western rivals to Citra Edessa or Mandylion eventually turned into the main Western icon of Veil of Veronica, now with a different story for "Veronica". Linking this image with the cross cushion in Passion, and the miraculous appearance of the drawing was made by Roger d'Argenteuil's Bible in French in the 13th century, and gained further popularity following the international popular work, about the Life of Christ around 1300 by the author Pseudo-Bonaventuran. It is also at this point that other depictions of the image change to include the crown of thorns, blood, and the expression of a man in pain, and the image becomes very common throughout Catholic Europe, forming part of Arma Christi, and with the meeting of Jesus and Veronika becoming one of the Stations of the Cross.

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See also

• Princess Jairus
• Tzitzit
• Related passages of the Bible: Matthew 9, Mark 5, Luke 8

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References

Source of the article : Wikipedia