"other times, he employs material such as spit and mud. Generally they are referred to in the Synoptic Gospels but not in the Gospel of John. The canonical Gospels tell a number of stories of Jesus healing blind people. The earliest is a story of the healing of a blind man in Bethsaida in the Gospel of Mark. Mark's Gospel also has an account of the healing of a man named Bartimaeus, done as Jesus is leaving Jericho. The Gospel of Matthew has a simpler account loosely based on this, with two unnamed blind men instead of one (this 'doubling'"
"or teaching; the Diatessaron resolves such apparent contradictions by selecting one or another alternative wording and adding consistent details from the other gospels; while omitting apparent duplicate matter, especially across the synoptics. Hence, in respect of the healing of the blind at Jericho the Diatessaron reports only one blind man, Bartimeaus, healed by Jesus when leaving the city according to the account in Mark 10:46ff (expanded with phrases from Luke 18:36-37); consequently omitting any separate mention of two unnamed blind men healed by Jesus leaving Jericho (Matthew 20:29ff), and also the healing by Jesus entering Jericho the previous day of"
"possessions to the poor and follow him (Mark 10:17–22), comes to Bethany, still on the other side of Jordan, and raises the young man from the dead (Secret Mark 1). He then crosses the river Jordan again and continues west while rejecting James’ and John's request (Mark 10:35–45). He arrives at Jericho where he does not receive the three women (Mark 10:46 + Secret Mark 2) and then leaves Jericho to meet the blind Bartimaeus and give him back his sight. In each story, the raising of the dead man takes place in Bethany. In the Gospel of John (10:40)"
"to Christian tradition, the man's name was Celidonius. Healing the man blind from birth The miracle of healing the man born blind is one of the miracles of Jesus in the Gospels. According to the Gospel of John, 9:1–12, Jesus saw a man who had been blind since birth. His disciples asked him, ""Rabbi, who sinned, this man or his parents, that he was born blind?"" Jesus replied: Neither this man nor his parents sinned,"" said Jesus, ""but this happened so that the works of God might be displayed in him. As long as it is day, we must do"
"Jesus as the Messiah. Healing the two blind men in Galilee Jesus healing two blind men is a miracle attributed to Jesus in the Gospel of Matthew. According to the Gospel account, as Jesus continues his journey after raising the daughter of Jairus, two blind men follow him, calling out, ""Have mercy on us, Son of David!"" When he had gone indoors, the blind men come to him, and he asks : ""Do you believe that I am able to do this?"" They reply, ""Yes, Lord"". He then touches their eyes, and says, ""According to your faith let it be"
"adds the parable of the workers in the vineyard, James and John's ""mother"" asks Jesus to favor them, rather than the brothers themselves, and Jesus heals ""two unnamed"" blind men in Jericho. Luke 18 has the story about the children, the story of the rich man, Jesus' Passion prediction and healing of the blind man, again unnamed, at Jericho. Luke has a single verse (Luke 16:18) dealing with Jesus' prohibition of divorce and remarriage. Mark 10 Mark 10 is the tenth chapter of the Gospel of Mark in the New Testament of the Christian Bible. The New King James Version"
"are commonly described as tax collectors. The parable, however, does not condemn the publican's occupation (cf ), but describes the publican as one who ""recognizes his state of unworthiness before God and confesses his need for reconciliation"". Coming to God in humility, the publican receives the mercy and reconciliation he asks for. Each of the three synoptic gospels tells of Jesus healing the blind near Jericho, as he passed through that town, shortly before his passion. Mark tells only of a man named Bartimaeus (literally ""Son of Timaeus"") being present, as Jesus left Jericho, making him one of the few"
"includes the conversion of Saul of Tarsus (the Apostle Paul). After Christ had told Saul to enter Damascus where Saul would be told what he ""must"" do, Saul was blind for three days and was praying during this time. Ananias arrived, cured Paul of his blindness and baptized Saul. Others see it as an example of apparently instantaneous salvation coming through repentance without water baptism or any kind of work, citing the assurance Jesus gave to the penitent thief on a cross next to him during the crucifixion. An opposing position here is that the penitent thief was dying under"
"about the 15th cent. BCE, that were edited by Friedrich Hrozný); together with others he also conducted excavations in Jericho and Shechem. Sellin's description of the two places of Jericho, one being the old city mentioned in the Book of Joshua and other passages, and the other the new Roman city, allows a possible explanation of an alleged contradiction between the gospels of Mark and Luke, i.e. whether Jesus healed a blind man on the way to or after arriving in the city of Jericho (Luke 18:35 and Mark 10:46). As the two ""Jerichos"" were about a mile apart, one"
"of Nazareth passed through Jericho where he healed blind beggars (), and inspired a local chief tax-collector named Zacchaeus to repent of his dishonest practices (). The road between Jerusalem and Jericho is the setting for the Parable of the Good Samaritan. John Wesley, in his New Testament Notes on this section of Luke's Gospel, claimed that ""about twelve thousand priests and Levites dwelt there, who all attended the service of the temple"". Smith's ""Bible Names Dictionary"" suggests that on the arrival of Jesus and his entourage, ""Jericho was once more 'a city of palms' when our Lord visited it."
"Healing the two blind men in Galilee Jesus healing two blind men is a miracle attributed to Jesus in the Gospel of Matthew. According to the Gospel account, as Jesus continues his journey after raising the daughter of Jairus, two blind men follow him, calling out, ""Have mercy on us, Son of David!"" When he had gone indoors, the blind men come to him, and he asks : ""Do you believe that I am able to do this?"" They reply, ""Yes, Lord"". He then touches their eyes, and says, ""According to your faith let it be done to you""; and"
"leaves the place. Due to this apparent gap in the story, there has been speculation that the information about what happened in Jericho has been omitted. According to Robert Gundry, the fact that Jesus cures the blind Bartimaeus on the way from Jericho justifies that Mark said that Jesus came to Jericho without saying that he did anything there. As a parallel, Gundry refers to Mark 7:31 where Jesus “returned from the region of Tyre, and went by way of Sidon towards the Sea of Galilee”. However, here Jesus is never said to have entered Sidon, and it is possible"
"death came to people who didn't necessarily deserve it more than most other sinful people. According to the Gospel of John, Jesus healed a man who had been blind from birth. Jesus spat on the ground, made mud with the saliva, and spread the mud over the blind man’s eyes. He then told the man, “Go wash yourself in the Pool of Siloam.” So the man went and washed and came back seeing. A pool and church were built in Siloam by the Byzantine empress Eudocia (c. 400–460 CE) to commemorate this New Testament miracle. The Siloam inscription was discovered"
"(15) criticizing the Pharisees after his last encounter with them. His disciples think he is scolding them for not having enough bread, but Jesus instead scolds them for not understanding him: Jesus does not explain any further, and they travel to Bethsaida where they come upon a blind man. He puts spittle on the man's eyes and the man can partially see and then he touches his eyes again and he is totally healed. This miracle is only related in Mark. This entire sequence, along with the preceding chapter, shows Jesus' work with Gentiles. Jesus fed Jewish listeners in Mark"
"is a characteristic of Matthew's treatment of the Mark text) and a slightly different version of the story, taking place in Galilee, earlier in the narrative. The Gospel of Luke tells the same story of Jesus healing an unnamed blind man, but moves the event in the narrative to when Jesus approaches Jericho. The Gospel of John describes an episode in which Jesus heals a man blind from birth, placed during the Festival of Tabernacles, about six months before his crucifixion. Jesus mixes spittle with dirt to make a mud mixture, which he then places on the man's eyes. He"
"asks the man to wash his eyes in the Pool of Siloam. When the man does this, he is able to see. When asked by his disciples whether the cause of the blindness was the sins of the man's father or his mother, Jesus states that it was neither. A story in which Jesus cures a leper appears in , and . Having cured the man, he instructs him to offer the requisite ritual sacrifices as prescribed by the Deuteronomic Code and Priestly Code, and not to tell anyone who had healed him; but the man disobeyed, increasing Jesus' fame,"
"Celidonius Celidonius is the traditional name ascribed to the man born blind whom Jesus healed in the Gospel of John . This tradition is attested in both Eastern Christianity and in Catholicism. One tradition ascribes to St. Celidonius the founding of the Christian church at Nîmes in Gaul (present-day France). Saint Demetrius of Rostov, in his ""Great Synaxarion"", also mentions that the blind man's name was Celidonius. In the Eastern Orthodox Church, the account of the healing of Celidonius is recounted on the ""Sunday of the Blind Man"", the Sixth Sunday of Pascha (Easter). Many hymns concerning the healing and"
"by Jesus is only recorded in the Gospel of Luke. Jesus arrived at the village of Nain during the burial ceremony of the son of a widow, and raised the young man from the dead. The location is the village of Nain in Galilee, two miles south of Mount Tabor. This is the first of three miracles of Jesus in the canonical gospels in which he raises the dead, the other two being the raising of Jairus' daughter and of Lazarus. Following the healing, Jesus fame spread ""throughout all Judea and all the surrounding region"". In the Cambridge Bible for"
"seen in Israel"". But the Pharisees said, ""It is by the prince of demons that he drives out demons"". The charge reappears, with the addition of the name of “Beelzebub” as the ruler of the devils, in . Jesus exorcising a mute Jesus exorcising a mute is the last of a series of miracles of Jesus recorded in chapter 9 of the Gospel of Matthew. It appears in , immediately following the account of Christ healing two blind men (). According to the Gospel of Matthew, just as the two blind men were healed by Jesus were going out, a"
"title, 'Son of David' - the only occasion on which this is used in the Gospel of Mark - serves to identify Jesus as the Messiah. The Gospel of Matthew has two unnamed blind men, sitting by the roadside; Jesus is 'moved by compassion' and touches their eyes. A version of the same story is told earlier in the narrative, when Jesus is preaching in Galilee. On this occasion, he asks the blind men if they believe he can cure them, and when they assure them they do, he commends their faith and touches their eyes, restoring their sight. He"
"Healing the paralytic at Bethesda The Healing of a paralytic at Bethesda is one of the miraculous healings attributed to Jesus in the New Testament. This event occurs only in the Gospel of John, which says that it took place near the ""Sheep Gate"" in Jerusalem, close to a fountain or a pool called ""Bethzatha"" in the Novum Testamentum Graece version of the New Testament. The Revised Standard Version used the name ""Bethzatha"", but other versions (the King James Version and Geneva Bible) have ""Bethesda"". The place is called ""Probatica, or in Hebrew Bethsaida"", in the Douai-Rheims translation. John's Gospel"
"Exorcising the blind and mute man Exorcising the blind and mute man is one of the miracles of Jesus in the Gospels. According to the Gospels, Jesus healed a demon-possessed man who was blind and mute, so that he could both talk and see. People were astonished and said, ""Could this be the Son of David?"" But when the Pharisees heard this, they said, ""It is only by Beelzebul, the prince of demons, that this fellow drives out demons."" Jesus knew their thoughts and said to them: ""Every kingdom divided against itself will be ruined, and every city or household"
"its significance are found in the ""Pentecostarion"", a liturgical book used during the Paschal season. Celidonius Celidonius is the traditional name ascribed to the man born blind whom Jesus healed in the Gospel of John . This tradition is attested in both Eastern Christianity and in Catholicism. One tradition ascribes to St. Celidonius the founding of the Christian church at Nîmes in Gaul (present-day France). Saint Demetrius of Rostov, in his ""Great Synaxarion"", also mentions that the blind man's name was Celidonius. In the Eastern Orthodox Church, the account of the healing of Celidonius is recounted on the ""Sunday of"
"Blind man of Bethsaida The Blind Man of Bethsaida is the subject of one of the miracles of Jesus in the Gospels. It is found only in Mark 8:22-26. The exact location of Bethsaida in this pericope is subject to debate among scholars, but is likely to have been Bethsaida Julias, on the north shore of Lake Galilee. According to the Mark's account, when Jesus came to Bethsaida, a town in Galilee, he was asked to heal a blind man. Jesus took the man by the hand and led him out of the town, put some spittle on his eyes,"
"Healing the man blind from birth The miracle of healing the man born blind is one of the miracles of Jesus in the Gospels. According to the Gospel of John, 9:1–12, Jesus saw a man who had been blind since birth. His disciples asked him, ""Rabbi, who sinned, this man or his parents, that he was born blind?"" Jesus replied: Neither this man nor his parents sinned,"" said Jesus, ""but this happened so that the works of God might be displayed in him. As long as it is day, we must do the works of him who sent me. Night"
"in many popular events of the holy Bible, in which he is constantly healing many blind, lame, crippled, lepers, maimed, and even causing his own resurrection, just to name a few. In one instance Jesus used his spit to heal the eyes of a blind man who was born blind, caused by his parents sins; . However, regarding magic, in Syria, where ceremonial breathing became formalized as part of the rite of visitation of the sick. Ephraem Syrus advises that ""if medicine fails you when you are sick, the 'visitors' will help, will pray for health, and one of them"
"and left in the kingdom of heaven to be allocated to James and John (). Matthew's narrative portrays the healing of two blind men taking place as Jesus, his disciples and a great multitude leave Jericho, although their passage back over the River Jordan and their arrival in Jericho are not described. The Ethiopic version, uniquely, reads here ""as they went out from Jerusalem"". Matthew 20 Matthew 20 is the twentieth chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. Jesus continues his final journey through Perea and Jericho, heading towards Jerusalem, which he"
"to two known idioms. An illustrative conflation brings together two Roman Catholic saints named Lazarus. One, a lame beggar covered with sores which dogs are licking, appears in the New Testament (Luke 16:19–31). The other, Lazarus of Bethany, is identified as the man whom Jesus raised from the dead (John 11:41–44). The beggar's Feast Day is June 21, and Lazarus of Bethany's day is December 17. However, both saints are depicted with crutches; and the blessing of dogs, associated with the beggar saint, usually takes place on December 17, the date associated with the resurrected Lazarus. The two characters' identities"
"messages. When he met the Pharisee Nicodemus at night in the third chapter of the Gospel of John, he compared Moses' lifting up of the bronze serpent in the wilderness, which any Israelite could look at and be healed, to his own lifting up (by his death and resurrection) for the people to look at and be healed. In the sixth chapter, Jesus responded to the people's claim that Moses provided them ""manna"" in the wilderness by saying that it was not Moses, but God, who provided. Calling himself the ""bread of life"", Jesus stated that He was provided to"
"Healing the deaf mute of Decapolis Healing the deaf mute of Decapolis is one of the miracles of Jesus in the Gospels, namely Mark 7:31-37. Its narration offers many parallels with the healing of the blind man of Bethsaida in Mark 8:22-26. According to the Gospel of Mark, when Jesus entered the region of the Decapolis after passing through Sidon and down the Sea of Galilee, some people brought to him a man who was deaf and could hardly talk, and they begged Jesus to place his hand on him. This account follows the healing of the daughter of a"
"people the story. This story also occurs in Matthew 8:28-34, where there are ""two"" possessed men, and Luke 8:26-39. On the other side of the lake Jesus is met by a man named Jairus, a Synagogue Ruler (a rich patron of the local house of worship), who begs Jesus to heal his sick, twelve-year-old daughter. Jesus takes only Peter, James, and John. This story does not occur in the Gospel of John. On the way there, a woman who suffers from chronic ""bleeding"", perhaps menorrhagia or bleeding from fibroids. She sneaks up to Jesus and touches his garment, according to"
"account describes how Jesus, visiting Jerusalem for a Jewish feast (), encounters one of the disabled people who used to lie here, a man who had been paralysed for thirty-eight years. Some manuscripts of the Gospel include a passage considered by many textual critics to be an interpolation added to the original text, which explained that ""an angel went down at a certain time into the pool and stirred up the water; then whoever stepped in first, after the stirring of the water, was made well of whatever disease he had"" ( - see John 5). Jesus asks the man"
"Jesus exorcising a mute Jesus exorcising a mute is the last of a series of miracles of Jesus recorded in chapter 9 of the Gospel of Matthew. It appears in , immediately following the account of Christ healing two blind men (). According to the Gospel of Matthew, just as the two blind men were healed by Jesus were going out, a man who was demon-possessed and could not talk was brought to Jesus. And when the demon was driven out, the man who had been mute spoke. The crowd was amazed and said, ""Nothing like this has ever been"