Mark 5:25

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Mark 5:25 in Multiple Translations

Berean Standard Bible BSB

And a woman was there who had suffered from bleeding for twelve years.

King James Version KJV

And a certain woman, which had an issue of blood twelve years,

American Standard Version ASV

And a woman, who had an issue of blood twelve years,

Bible in Basic English BBE

And a woman, who had had a flow of blood for twelve years,

Free Bible Version FBV

A woman was there who had been ill from bleeding for twelve years.

Geneva Bible 1599 GNV

(And there was a certaine woman, which was diseased with an issue of blood twelue yeeres,

Young's Literal Translation YLT

and a certain woman, having an issue of blood twelve years,

World English Bible WEB

A certain woman who had a discharge of blood for twelve years,

Noah Webster Bible WBS

And a certain woman who had an issue of blood twelve years,

Douay-Rheims 1899 DRV

And a woman who was under an issue of blood twelve years,

Translation for Translators T4T

There was a woman in the crowd who had vaginal bleeding [EUP] every day for twelve years.

Plain English Version PEV

While they were walking along, a sick woman was there. A long time before this, she started bleeding, and that bleeding didn’t stop.

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Berean Amplified Bible — Mark 5:25

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Mark 5:25 Interlinear (Deep Study)

BIB

GRK και γυνη τις ουσα εν ρυσει αιματος ετη δωδεκα

και kai G2532 and Conj

γυνη gunē G1135 woman Noun-NSF

τις tis G5100 one Indef-NSF

ουσα eimi G1510 to be Verb-PAP-NSF

εν en G1722 in/on/among Prep

ρυσει rhusis G4511 discharge Noun-DSF

αιματος ahima G129 (Field of) Blood Noun-GSN

ετη etos G2094 year Noun-APN

δωδεκα dōdeka G1427 twelve Adj-NUI

Greek Word Study

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Greek Word Reference — Mark 5:25

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

γυνη gunē G1135 "woman" Noun-NSF

A woman, either married or unmarried, and sometimes specifically a wife, as in Matthew 11:11 and Romans 7:2. This term is also used as a term of respect and endearment.

Definition: γυνή, -αικός, ἡ, [in LXX for אִשָּׁה ;] __1. a woman, married or unmarried: Mat.11:11 14:21, al.; ὕπανδρος γ., Rom.7:2; γ. χήρα, Luk.4:26; in vocat., γύναι implies neither reproof nor severity, but is used frequently as a term of respect and endearment, Mat.15:28, Jhn.2:4, 4:21 19:26. __2. a wife: Mat.1:20, 1Co.7:3, 4 al.; γ. ἀπολύειν, Mrk.10:2, al.; γ. ἔχειν Mrk.6:18; γ. λαβεῖν, Mrk.12:19; γ. γαμεῖν, Luk.14:20. __3. a deaconess, 1Ti.3:11 (CGT, in l.). (AS)

Usage: Occurs in 200 NT verses. KJV: wife, woman See also: 1 Corinthians 5:1; Luke 4:26; 1 Peter 3:1.

τις tis G5100 "one" Indef-NSF

This pronoun refers to a person or thing in a general sense, as seen in Luke 9:49 and John 11:1. It can mean someone, anyone, or anything. This term is often used to describe an unspecified individual or object.

Definition: τις, neut., τι, genitive, τινός, enclitic indefinite pron., related to interrog. τίς as πού, πως, ποτέ to ποῦ, πῶς, πότε. __I. As subst., __1. one, a certain one: Luk.9:49, Jhn.11:1, Act.5:25, al.; pl., τίνες, certain, some: Luk.13:1, Act.15:1, Rom.3:8, al. __2. someone, anyone, something, anything: Mat.12:29, Mrk.9:30, Luk.8:46, Jhn.2:25, Act.17:25, Rom.5:7, al.; = indef., one (French on), Mrk.8:4, Jhn.2:25, Rom.8:24, al.; pl., τινες, some, Mrk.14:4, al. __II. II. As adj., __1. a certain: Mat.18:12, Luk.1:5 8:27, Act.3:2, al.; with proper names, Mrk.15:21, Luk.23:26, al.; with genitive partit., Luk.7:19, al. __2. some: Mrk.16:[8], Jhn.5:14, Act.17:21 24:24, Heb.11:40, al. (AS)

Usage: Occurs in 490 NT verses. KJV: a (kind of), any (man, thing, thing at all), certain (thing), divers, he (every) man, one (X thing), ought, + partly, some (man, -body, - thing, -what), (+ that no-)thing, what(-soever), X wherewith, whom(-soever), whose(-soever) See also: 1 Corinthians 1:15; 2 Corinthians 12:17; 1 Peter 2:19.

ουσα eimi G1510 "to be" Verb-PAP-NSF

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

ρυσει rhusis G4511 "discharge" Noun-DSF

This term refers to a flow of blood, as in Mark 5:25 and Luke 8:43-44 where a woman had a discharge of blood for 12 years.

Definition: ῥύσις, -εως, ἡ (ῥέω), [in LXX chiefly for זוֹב ;] a flowing, issue: τ. αἵματος, Mrk.5:25, Luk.8:43-44.† (AS)

Usage: Occurs in 3 NT verses. KJV: issue See also: Luke 8:43; Luke 8:44; Mark 5:25.

αιματος ahima G129 "(Field of) Blood" Noun-GSN

Blood, literally or figuratively, as in Mark 5:25 and John 1:13. It can refer to the atoning blood of Christ or kindred and bloodshed.

Definition: αἷμα, ατος, τό, [in LXX for דָּם ;] blood. __1. In the ordinary sense: Mrk.5:25, Luk.8:43,44 22:44, Jhn.19:34, Act.15:20,29 21:25, Rev.8:7,8 11:6 16:3,4,6 19:13. __2. In special senses: __(a) of generation, origin, kinship (cl.): Jhn.1:13 (see MM, VGT, see word); __(b) as in OT (AR on Eph, l.with), in the phrase σάρξ καὶ αἷ. (αἷ. κ. σ.), to indicate human nature as opposite to God and created spirits: Mat.16:17, 1Co.15:50, Gal.1:16, Eph.6:12, Heb.2:14; __(with) of things in colour resembling blood: Act.2:19,20, Rev.6:12 14:18-20. __(d) of bloodshed, a bloody death (cl.): Mat.23:30,35 27:4,6,8,24,25, Luk.11:50,51 13:1, Act.1:19 5:28 18:6 20:26 22:20, Heb.12:4, Rev.6:10 17:6 18:24 19:2 ; αἷ. ἐκχέειν (Deiss., LAE, 428; MM, VGT, see word, αἷ.), Rom.3:15, Rev.16:6; __(e) of sacrificial blood, as an expiation: Heb.9:7,12,13,18-22,25 10:4 11:28 13:11; of the blood of Christ, Mat.26:28, Mrk.14:24, Luk.22:20, Jhn.6:53,54,56, Act.20:28, Rom.3:25 5:9, 1Co.10:16 11:25,27, Eph.1:7 2:13, Col.1:20, Heb.9:12,14 10:19,29 12:24 13:20, 1Pe.1:2,19, 1Jn.1:7 (cf. 5:6,8), Rev.1:5 5:9 7:14 12:11. (Cremer, 69 f., 612 f.) † (AS)

Usage: Occurs in 91 NT verses. KJV: blood See also: 1 Corinthians 10:16; Hebrews 13:20; 1 Peter 1:2.

ετη etos G2094 "year" Noun-APN

This word refers to a year, like in Luke 3:1 where it says Jesus was baptized in the 15th year of Tiberius' rule. It is also used in Revelation 20:3 to describe a period of time.

Definition: ἔτος, -ους, τό [in LXX for שָׁנֶה ;] a year: Luk.3:1, Heb.1:12, Rev.20:3, al.; ἔτη ἔχειν, Jhn.5:5 8:57; εἶναι, γίνεσθαι, ἐτῶν, Mrk.5:42, Luk.2:42, Act.4:22, 1Ti.5:9; dative pl. of space of time, Jhn.2:20, Act.13:20; accusative, in ans. to how long? Mat.9:20, Mrk.5:25, Luk.2:36, Act.7:6, Heb.3:9, al.; preceded by a prep.: dim, Luk.8:43, Rom.15:23; διά, with genitive (see: διά), Act.24:17, Gal.2:1; ἐκ, Act.24:10; εἰς, Luk.12:19; ἐπί, with accusative, Act.19:10; μετά, with accusative, Gal.1:18 3:17; πρό, with genitive, 2Co.12:2; κατ᾽ ἔτος, yearly, Luk.2:41 SYN.: ἐνιαυτός, which see; cf. LS, see word ἐνιαυτός (AS)

Usage: Occurs in 48 NT verses. KJV: year See also: 1 Timothy 5:9; Luke 2:37; Hebrews 1:12.

δωδεκα dōdeka G1427 "twelve" Adj-NUI

This word means the number twelve, like the twelve apostles in Matthew 10:1. It is used to describe a dozen of something in the Bible.

Definition: δώδεκα, οἱ, αἱ, τά indecl. numeral, twelve: Mat.9:20 10:1, al.; οἱ δ., the apostles, Mat.10:5, Mrk.4:10, al.; in Act.19:7 24:11, for Rec. δεκαδύο. (AS)

Usage: Occurs in 59 NT verses. KJV: twelve See also: 1 Corinthians 15:5; Mark 8:19; James 1:1.

Study Notes — Mark 5:25

Show Verse Quote Highlights

Context
Cross References
Mark 5:25 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Mark 5:25
Jamieson-Fausset-Brown on Mark 5:25
Matthew Poole's Commentary on Mark 5:25
Trapp's Commentary on Mark 5:25
Ellicott's Commentary on Mark 5:25
Adam Clarke's Commentary on Mark 5:25
Cambridge Bible on Mark 5:25
Whedon's Commentary on Mark 5:25
Sermons on Mark 5:25

Context — The Healing Touch of Jesus

23and pleaded with Him urgently, “My little daughter is near death. Please come and place Your hands on her, so that she will be healed and live.” 24So Jesus went with him, and a large crowd followed and pressed around Him.

25And a woman was there who had suffered from bleeding for twelve years.

26She had borne much agony under the care of many physicians and had spent all she had, but to no avail. Instead, her condition had only grown worse. 27When the woman heard about Jesus, she came up through the crowd behind Him and touched His cloak.

Cross References

	Reference	Text (BSB)
1	Leviticus 15:25–27	When a woman has a discharge of her blood for many days at a time other than her menstrual period, or if it continues beyond her period, she will be unclean all the days of her unclean discharge, just as she is during the days of her menstruation. Any bed on which she lies or any furniture on which she sits during the days of her discharge will be unclean, like her bed during her menstrual period. Anyone who touches these things will be unclean; he must wash his clothes and bathe with water, and he will be unclean until evening.
2	Luke 8:43–44	including a woman who had suffered from bleeding for twelve years. She had spent all her money on physicians, but no one was able to heal her. She came up behind Jesus and touched the fringe of His cloak, and immediately her bleeding stopped.
3	Matthew 9:20–22	Suddenly a woman who had suffered from bleeding for twelve years came up behind Him and touched the fringe of His cloak. She said to herself, “If only I touch His cloak, I will be healed.” Jesus turned and saw her. “Take courage, daughter,” He said, “your faith has healed you.” And the woman was cured from that very hour.
4	Leviticus 15:19–20	When a woman has a discharge consisting of blood from her body, she will be unclean due to her menstruation for seven days, and anyone who touches her will be unclean until evening. Anything on which she lies or sits during her menstruation will be unclean,
5	John 5:5–6	One man there had been an invalid for thirty-eight years. When Jesus saw him lying there and realized that he had spent a long time in this condition, He asked him, “Do you want to get well?”
6	Luke 13:11	and a woman there had been disabled by a spirit for eighteen years. She was hunched over and could not stand up straight.
7	Acts 4:22	For the man who was miraculously healed was over forty years old.
8	Acts 9:33–34	There he found a man named Aeneas, who had been paralyzed and bedridden for eight years. “Aeneas,” Peter said to him, “Jesus Christ heals you! Get up and put away your mat.” Immediately Aeneas got up,

Mark 5:25 Summary

The woman in Mark 5:25 had been suffering from bleeding for twelve long years, which means she had been feeling unwell and struggling for a very long time. This kind of suffering can be really hard to deal with, but the woman's story shows us that Jesus cares about our struggles and wants to help us (as seen in Matthew 11:28, where Jesus invites us to come to Him when we're weary). Despite her difficulties, the woman had faith that Jesus could heal her, and that's something we can learn from. We can bring our own struggles to Jesus, just like the woman did, and trust that He will meet us with love and care (as promised in Psalm 34:18, where it says God is near to the brokenhearted).

Frequently Asked Questions

What kind of bleeding did the woman in Mark 5:25 have?

The Bible doesn't specify the exact nature of the woman's bleeding, but it's likely referring to a chronic menstrual issue or other internal bleeding, as seen in other passages like Leviticus 15:25, which discusses prolonged menstrual bleeding.

How did the woman's condition affect her life?

The woman's condition had caused her significant physical, emotional, and financial distress, as mentioned in Mark 5:26, where it's written that she had spent all she had on physicians but only grew worse.

What can we learn from the woman's presence in the crowd?

The woman's presence in the crowd, despite her condition, shows her desperation and faith in Jesus, as seen in Mark 5:27, where she touches His cloak, demonstrating her trust in His power to heal, similar to the faith exhibited by the blind men in Matthew 9:27-31.

How does this verse relate to the broader story of Jesus' ministry?

This verse highlights Jesus' ability to heal and care for those on the margins of society, as seen in other passages like Luke 4:18-19, where Jesus proclaims His mission to preach good news to the poor and heal the brokenhearted.

Reflection Questions

What are some areas in my life where I feel like I've been suffering for a long time, and how can I bring those struggles to Jesus?
How does the woman's story encourage me to persevere in my own faith journey, even when faced with challenges and setbacks?
What are some ways I can demonstrate my trust in Jesus' power to heal and transform my life, just like the woman in Mark 5:25?
How can I be more mindful of those around me who may be struggling with invisible or chronic issues, and how can I offer them support and care?

Gill's Exposition on Mark 5:25

And a certain woman which had an issue of blood twelve years. [See comments on Matthew 9:20]. This woman was in the crowd that thronged Jesus, as he passed through the streets of Capernaum.

Jamieson-Fausset-Brown on Mark 5:25

And a certain woman, which had an issue of blood twelve years, No JFB commentary on this verse.

Matthew Poole's Commentary on Mark 5:25

Ver. 25-34. See Poole on "", and following verses to , upon this whole history, containing a passage which happened in the way between the place where our Saviour first heard of the sickness of Jairus’ s daughter and his house, whither our Saviour was now going. We shall in these histories observe our Saviour propounding several questions to persons: of the matter to which they related, he could not be presumed to be ignorant, being as to his Divine nature omniscient; but he only propounded them for the bettering of the knowledge of those to whom or amongst whom he spake, that his miracles might be more fully and distinctly understood. So also he is said to have known many things (as here, that virtue had gone out of him) which he only knew as he was God, and knew all things. It is also observable how Christ encourages the first rudiments of saving faith in him. All that we read of this woman is, that she said, If I may but touch his clothes, I shall be whole: this was much short of her owning and receiving him as her Lord and Saviour. It amounted to no more than a persuasion she had of his Divine power and goodness, and that with respect to the healing of a bodily distemper; neither doth it import her believing him to be the eternal Son of God, but one to whom God had communicated a power of healing. In this confidence she cometh unto him, and toucheth the border of his garment. She is presently healed. Christ saith, her faith had made her whole. Christ measures her faith by the light and means she had received, and accordingly rewards it; and if the notion be true, that where he healed the body he also healed the soul, this was the beginning of a greater faith in her.

Trapp's Commentary on Mark 5:25

25 And a certain woman, which had an issue of blood twelve years, Ver. 25. And a certain woman] This history happened fitly, that Jairus might be confirmed, and the different degrees of faith in several saints the better discerned.

Ellicott's Commentary on Mark 5:25

(22-43) And, behold, there cometh one of the rulers.—See Notes on Matthew 9:18-25, where the narrative is found in a different connection as coming immediately after the feast in St. Matthew’s house, which St. Mark has given in Mark 2:14-18. Jairus.—The name is given by St. Mark and St. Luke only. It was a Græcised form of the Jair of Jdg 10:3, Numbers 32:41. It meets us in the Apocryphal portion of Esther (xi. 2) as the name of the father of Mardocheus, or Mordecai.

Adam Clarke's Commentary on Mark 5:25

Verse 25. A certain woman] See Matthew 9:20.

Cambridge Bible on Mark 5:25

25–34. The Healing of the Woman with an Issue of Blood 25. a certain woman] “Such overflowing grace is in Him, the Prince of Life, that as He is hastening to the accomplishing of one work of His power, He accomplishes another, as by the way.” Trench, p. 188. an issue of blood] Her malady was especially afflicting (Leviticus 15:19-27), for not only did it unfit her for all the relationships of life, but was popularly regarded as the direct consequence of sinful habits.

Whedon's Commentary on Mark 5:25

25. A certain woman — She intercepts him as he passes on, followed by a pressing crowd, to the house of Jairus.

Sermons on Mark 5:25

	Sermon	Description
	Peace as God Sees It - Part 2 by A.W. Tozer	In this sermon, the preacher addresses the fear and uncertainty that people are experiencing in the world today. He acknowledges that many young people are questioning the value of
	Living in a Moment by Jim Cymbala	In this sermon, the preacher emphasizes that even in the presence of Jesus, not everyone receives what they need unless they are focused. He encourages the audience to prioritize s
	The Hem of His Garment by W.A. Criswell	This sermon delves into the powerful story of the woman with the issue of blood in Mark 5, highlighting her faith and determination to touch the hem of Jesus' garment for healing.
	(Daniel) the Kings Experience by Willie Mullan	In this sermon, the preacher focuses on the story of King Nebuchadnezzar from the book of Daniel. The preacher highlights how God took a definite action in the king's life, breakin
	Have You Touched the Lord Jesus in Faith? by Rolfe Barnard	In this sermon, the preacher discusses the damaging effects of the current form of recreation on our souls. He draws a parallel between the Roman Empire's downfall and the state of
	Only Believe by Brian Brodersen	In this sermon, the speaker reflects on the brevity and straightforwardness of the Bible in describing significant events, such as the resurrection of a dead girl. The speaker emph
	Unction in Preaching by E.A. Johnston	The video is a sermon transcript discussing the lack of powerful preaching in today's churches. The speaker emphasizes the need for divine anointing and the impartation of the Holy