Jairus' daughter

Jairus’ daughter

Christ raises her from the dead. [N.T.: Mat-thew 9:18–19; Mark 5:21–24; Luke 8:40–42]
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There are the acts of Jesus healing ten lepers, a centurion's servant, a paralyzed man, a woman long suffering from hemorrhage of Jesus calming a storm, of his ridding people of demons that had entered their bodies, of feeding 5000 people out of a little boy's lunch box containing two loaves of bread and five fish, of Jesus raising Jairus' daughter and Lazarus from the dead.
With his brother James and Simon Peter, he witnesses the raising of Jairus' daughter, the transfiguration of Jesus, and the agony at the garden of Gethsemane.
At the end of the service, the children returned to show the congregation what they had been doing based on the story of Jairus' daughter each child had drawn around their hands and talked about what special things they do using their hands.
Then, Jesus resumes his "schedule," and, despite the news that Jairus' daughter has died, he urges Jairus to let his faith supplant his fear and proceeds to raise the girl to life.
Instead she focuses on a subset of women figures, the ones identified as daughters: the woman from the crowd whom Jesus calls daughter and Jairus' daughter, Herodias' daughter, and the daughter of the Syro-Phoenician woman.
In the southwest transept, a beautiful stained glass window designed by Evie Hone shows Christ healing Jairus' daughter, and the woman healed from an issue of blood by touching the hem of Christ's robe.
The bleeding woman is without social, religious, or economic status; she is unnamed in the account and even the disciples urge Jesus not to worry about the needs of the crowd--presumably so that he can attend to Jairus' daughter more quickly.
Shakespeare may simply have kept Hermione hidden in Paulina's closet for fourteen years, but surely he wants the audience to consider out the possibility that Hermione has been raised from the dead, like Lazarus or Jairus' daughter.
40) recall the very sound of Jesus' raising of Jairus' daughter ("Talitha, cum"; Mark 5:41) as well as Jesus' own resurrection, because Peter's verb, anistemi, is the same one used often in reference to it.
These three were present at the curing of Peter's mother-in-law and of Jairus' daughter, and at the Transfiguration and the agony in the garden.
An epilogue concludes with a meditation on Luke 8:40-56 containing the story of Jairus' daughter and the words of Jesus, "Child, arise.
Her professedly "symbolic" reading of Mark 5:21-43 (where Jairus' daughter represents the Christian religion, and the woman with the flow of blood represents the Jewish religion) is a notable and unfortunate exception to the author's customarily sober historical-critical exegesis of the texts.