So, she had spent 12 years in seclusion. Yet she had an amazing faith that Jesus could heal her. This story finds her in the most forbidden place of all — within a crowd, bumping into people which made them unclean immediately!
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Maybe this is why she felt she had to sneak to touch Jesus. When her healing was accomplished by touching Jesus, she was freed from her suffering and healed.
Jesus knew what happened and wanted the woman to confess to her healing. I find it interesting that she was already healed yet Jesus worked to get her to make a public confession. I believe Jesus knew that it was important that she acknowledge herself not only to Him but also to the crowd. While it was daring to touch him for healing, it was even more difficult to admit the truth in public because in simply getting close to him, she broke the Jewish law. Yet her confession of being healed in front of Jesus was very important to the rest of her life.
Her confession to Jesus allowed her to be welcomed back into society and receive help and acceptance from the other believers who had witnessed her confession. She was quickly accepted and embraced by the crowd then! Post-abortive people are a lot like this woman!
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The woman's condition, which is not clear in terms of a modern medical diagnosis, is translated as an "issue of blood" in the King James Version and a "flux of blood" in the Wycliffe Bible and some other versions. Some scholars view it as menorrhagia ; others as haemorrhoids. Because of the continual bleeding, the woman would have been continually regarded in Jewish law as a niddah or menstruating woman, and so ceremonially unclean.
In order to be regarded as clean, the flow of blood would need to stop for at least 7 days. Because of the constant bleeding, this woman lived in a continual state of uncleanness which would have brought upon her social and religious isolation. Matthew's and Luke's accounts specify the "fringe" of his cloak, using a Greek word which also appears in Mark 6.
Because of the Pharisees' authority, people regarded the fringe with a mystical quality. Eusebius , writing in the reign of Constantine I says he himself saw a pair of statues in bronze in Panease or Caesarea Philippi on the Golan Heights in modern terms of Jesus and the haemorrhoissa , sculpture being at this time an unusual form for the depiction of Jesus.bestbargindomains.com/daxi-best-smartphone-locator.php
Woman With The Issue Of Blood
By his description they resembled a sculptural version of the couple as they were shown in a number of paintings in the Catacombs of Rome see illustration at top. He sees this in terms of ancient traditions of commemorating local notables rather than newer ones of Early Christian art. The statues were placed outside the house of the woman, who came from the city, and was called Veronica meaning "true image" , according to the apocrypha Acts of Pilate and later tradition, which gave other details of her life. When Julian the Apostate became emperor in he instigated a programme to restore Hellenic paganism as the state religion.
Having heard that at Caesarea Philippi, otherwise called Panease Paneades, a city of Phoenicia, there was a celebrated statue of Christ, which had been erected by a woman whom the Lord had cured of a flow of blood. Julian commanded it to be taken down, and a statue of himself erected in its place; but a violent fire from the heaven fell upon it, and broke off the parts contiguous to the breast; the head and neck were thrown prostrate, and it was transfixed to the ground with the face downwards at the point where the fracture of the bust was; and it has stood in that fashion from that day until now, full of the rust of the lightning.
However, it has been pointed out since the 19th century that the statues were probably a misunderstanding or distortion of a sculptural group in fact originally representing the submission of Judea to the Emperor Hadrian. Images of this particular coupling, typical of Roman Imperial adventus imagery, appear on a number of Hadrian's coins, after the suppression of the Bar Kokhba revolt of — The statues seem to have been buried in a landslide and some time later rediscovered and interpreted as Christian. Since Caesarea Philippi had been celebrated for its temple of the god Pan , a Christian tourist attraction was no doubt welcome news for the city's economy.
Representations of the episode which seem clearly to draw on the lost statue, and so resemble surviving coins of the imperial image, appear rather frequently in Early Christian art , with several in the Catacombs of Rome , as illustrated above, on the Brescia Casket and Early Christian sarcophagi , and in mosaic cycles of the Life of Christ such as San Apollinare Nuovo in Ravenna. It continued to be depicted sometimes 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 her a portrait of himself on a cloth, with which she later cured Tiberius.
This Western rival to the Image of Edessa or Mandylion eventually turned into the major Western icon of the Veil of Veronica , now with a different story for "Veronica". The linking of this image with the bearing of the cross in the Passion, and the miraculous appearance of the image was made by Roger d'Argenteuil 's Bible in French in the 13th century,  and gained further popularity following the internationally popular work, Meditations on the Life of Christ of about by a Pseudo-Bonaventuran author.
It is also at this point that other depictions of the image change to include a crown of thorns, blood, and the expression of a man in pain,  and the image became very common throughout Catholic Europe, forming part of the Arma Christi , and with the meeting of Jesus and Veronica becoming one of the Stations of the Cross. In fact, they may not have known what was happening as she squirmed to reach Jesus.
According to the Mosaic law, an open, running sore made a person unclean.
Further, anyone or anything that the person touched became unclean Leviticus —15, 19— Hence, it is reasonable that, at that time of her life, she had contact with few persons, including family members, and attended no festivals or celebrations. Said another way, a person would not invite her into his or her house. This woman obviously knew of the powers that Jesus carried, for they had been manifest in a number of settings around the town.
Screwing up her courage born of desperation after 12 years of seeking and finding no relief, she went to find Him—an act of faith and hope.
What to do? We all know what she did. She squeezed through the crowd and touched the hem of His garment. Actually, the woman did not touch Jesus. But the result was the same.
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She touched a piece of His clothing Mark , an item that bore sacred ties. Such a hem was also to appear on the garments of priests Exodus — We see a further, deeper link to holiness in the vision of Isaiah. But there is more to the story. After all, they were jammed into a very narrow space. But Jesus persisted. This is exactly where Jesus wanted her—in the open, in the public square, in full view of others. After all, He understood that almost everyone in the town knew of her condition.
She was no longer to be avoided and, worse, scorned. Besides regaining her place of acceptance in the town, in an instant, she was restored to her waiting family, to her patient friends, to her lost synagogue, and to her beloved temple.
Bible Character: Woman with Issue of Blood - Her Choice to Heal Abortion Recovery Online Program
The lesson? Her faith had brought her to that divine door, now open to her. Lead image from ChurchofJesusChrist. For further information, see S. Printed on paper with torn edges, under glass, floating, and framed with a warm and wide scraped style moulding. Available at Deseret Book stores and deseretbook.