After crossing the Sea of Galilee by boat Jesus heals a woman sick 12 years and a girl age 12. The two stories are pointing into history 12 times from Noah’s flood when two women are healed. This is the period in history of the Assyrian deportation. Several parables follow explaining that period in history.
21When Joshua crossed in the boat to the other side, large crowds again gathered around him while he was by the sea.
22And 1 of the leaders of the synagogue came, whose name was Jairus, and when he saw him, he fell at his feet,
23and he begged him earnestly and said to him, My daughter is very seriously ill; come and lay your hand on her, and she will be healed, and live.
24So Joshua went with him; and a large multitude followed him, and they pressed about him.
25And there was a woman who had had a hemorrhage for 12 years,
26who had suffered much at the hands of many doctors, and had spent everything she had and was not helped at all, but rather, became worse.
27When she heard about Joshua, she came through the dense crowd from behind him, and touched his cloak;
28for she said, If I can only touch his cloak, I will live.
29And immediately, the hemorrhage was dried up; and she felt in her body that she was healed of her disease.
30Joshua instantly knew that some power had gone out of him; so he turned around to the people and said, Who touched my garments?
31His disciples said to him, You see the people pressing against you, yet you say, Who touched me?
32And he was looking around to see who had done this.
33But the woman, frightened and trembling, because she knew what had happened to her, came and fell before him and told him the whole truth.
34He said to her, My daughter, your faith has healed you; go in peace, and be healed of your disease.
35While he was still talking, some men came from the house of the leader of the synagogue saying, Your daughter is dead; why do you trouble the teacher?
36Joshua heard the word which they spoke, and he said to the leader of the synagogue, Do not fear, only believe.
37And he did not permit any man to go with him, except Simeon Peter and Jacob, and John, the brother of Jacob.
38And they came to the house of the leader of the synagogue, and Joshua saw them in a tumult, weeping and wailing.
39So he entered and said to them, Why are you excited and crying? The little girl is not dead, but she is asleep.
40And they laughed at him. But Joshua put them all out, and took the little girl's father and mother and those who were with him, and he entered where the little girl was laid.
41And he took the little girl by her hand, and said to her, Talitha, koomi, Little girl, rise up.
42And immediately, the little girl got up and walked; for she was 12 years old. And they were astonished, with great amazement.
Mark again references Noah’s flood when he records Jesus crossing the Sea of Galilee again by boat. This marks the start of another parable that measures time from Noah’s flood.
In this particular parable an official from the Synagogue comes to Jesus and begs him to heal his sick daughter. Jesus heads off with the man to see his daughter and along the way has a second encounter with a woman. This woman has been bleeding and knows that if she can touch the hem of Jesus’ garment she will be healed. She does so, reaching out from the crowd.
Jesus makes a show of finding the woman and when he finally finds here explains that her faith has made her well.
Once this side project is finished, Jesus continues to the home of the Synagogue ruler. Once there a crowd surrounds the girl who has now died. Jesus dismisses the crowd and gets alone with the girl. He proceeds to raise the girl from the dead and give her back to her family.
About the only linkage between these two stories, besides the insertion of the woman’s story inside the girls, is the number of years: 12. In the case of the woman, she has had her condition for 12 years. In the case of the girl, she is 12 years old.
In parables, all counts of things are references to time. In this case the time reference opens up the meaning of this parable. 12 years is not a time measurement that can be used directly. It must be broken down into the raw number of days. The formula for converting years into days is 360 * years + 30 for ever sabbath. In this case 360 * 12 + 30 = 4350.
When prophecies are given over people, the units are actual 24 hour days. This is of course what was happening with these two women. 4350 days. In the case of nations, the prophetic unit is years, not days, so the prophetic interval is years. Of course the story began with Jesus crossing the lake by boat, so the prophetic interval starts at Noah’s flood. Noah’s flood began in the year 6020 from Adam so the interval is up 4350 years later, or 10370.
10370 AA is the second year in Jeremiah’s era, the time when he is announcing to the city of Jerusalem the impending destruction of the Babylonians. The first year of rule of Babylonia over Jerusalem was 10390 AA.
This time in history is after the Assyrian invasion and deportation and start of the period in history when the tribes were "lost."
A careful read of the Assyrian invasion indicates that only the city of Jerusalem survived the Assyrian invasion. This means that the total number of people who lived in ancient Israel after about 10284 AA was limited to the number of people who could safely remain inside the walls of David’s ancient city. Estimates for this remnant are in the low tens of thousands, a far cry from the several million that inhabited ancient Israel at David’s time.
After the civil war at the death of Solomon, David’s ancient kingdom was divided into two parts. These two parts form the basis for the "two women" prophecies in the Old Testament. Jesus is referencing these prophecies by referring to the two halves of the kingdom through the use of two women in this story.
One of the women, the 12 year old girl, is the daughter of a synagogue ruler. She likely represents Jerusalem, the city where the temple was located. She also represents the religious system based there. That system ridiculed Jesus when he was carrying out his public ministry which is why the crowd at the girl’s house also ridicules Jesus when he arrives to heal the girl.
The other woman, the one with the issue of blood, represents the other kingdom, the northern kingdom. She receives power from Jesus because the northern kingdom represents political power. This woman touches the hem of Jesus’ garment, likely following David’s cutting off of Saul’s hem in the cave.
In the case of the woman with blood, Jesus makes a spectical of finding the woman in the crowd. His actions are quite specifically directed at the lost nature of the northern kingdom of ancient Israel. That kingdom cannot be found except by searching for the ones who have received power from Jesus. This includes political power, like David gained when he cut Saul’s hem, but also Spiritual power.
When Jesus was 12 years old, he too was involved in a prophetic, parable, story. In that case he went up to Jerusalem at a feast and then remained behind in Jerusalem while his family returned home. Jesus’ life is itself following the original chronology of the Bible and this "age 12 ascension" is seen in the historical chronology as Enoch’s ascension. This happened in year 4270 AA, and it can be used as a more accurate measure of the number of days in 12 years.
In the case of the girl and the woman their sicknesses are in their 12th year. Recorded simply as age 12, or 12 years. These allow for a shorter rendering as we learn from Jesus’ age 12 visit to Jerusalem.
Noah’s flood, in 6020 AA, plus 4270 years is 10290 AA. This is 6 years after the sun went back during the reign of Judean king Hezekiah. This is essentially at the time of the Assyrian invasion. All of the events of the Assyrian invasion of the ancient Israelite kingdoms happened within 20 years of this date, consistent with the likely 20 years of preparation for Noah’s flood from the millennium break at 6001 AA and the actual start of the flood in early 6020 AA.
1And Joshua went out from there and came to his own city; and his disciples followed him.
2When the sabbath came, he began to teach in the synagogue, and many who heard him were astonished, and said, Where did he receive all this from? What wisdom is this which has been given to him, that wonders like these are worked by his hands?
3Is he not the carpenter, the son of Miriam, and the brother of Jacob and Joses and Jude and Simeon? Look, are his sisters not here with us? And they denounced him.
4And Joshua said to them, There is no prophet who is belittled, except in his own city and among his own brothers and in his own house.
5And he could not perform even a single miracle there, except that he laid his hand on a few sick people and healed them.
Without getting into a boat, Jesus proceeds from healing the 12 year old girl to his home town. He makes the important point that in his home town his is both without honor and unable to do miracles, except for heal a few sick people. Without a trip in a boat, this parable sits timed as a natural part of the last parable. In other words he is explaining more about what happened back in ancient Israel and Judah.
Ancient Isreal and Judah were no longer living in their home towns even in Jesus day. Jerusalem and the remnant that lived there make up the "home town" of ancient Israel. They were scattered across the globe because of the Assyrian invasion. He is explaining that he will do miracles in many places, but not in his hometown.
When the crown exclaims that this is Jesus, the carpenter’s son, along with the rest of his family, they are remembering him as he was. As he was in his "development years" before the power of God was moving mightily in his life. The natural parallel to this is the home town religious system that has always been devoid of supernatural power. Returning to the old ways, the way of the Mosaic Law, leaves all people unable to experience the power of Jesus’ miracles in their lives.
7Then he called his 12, and began to send them 2 by 2; and he gave them power over unclean spirits, to cast them out.
8And he commanded them not to take anything for the journey, except a staff only; no bag, no bread, no copper money in their purses;
9but to wear sandals, and not to wear 2 shirts.
10And he said to them, Whatever house you enter, stay there until you leave that place.
11And whoever will not receive you nor hear you, when you leave that place, shake off the sand under your feet as a testimony against them. Truly I say to you, it will be easier for Sodom and Gomorrah in the day of judgment than for that city.
12And they went out and preached that they should repent.
13And they cast out many devils, and anointed with oil many who were sick, and they were healed.
14And Herod the king heard about Joshua, for his name was known to him; and he said, John the baptist has risen from the dead; this is why miracles are performed by him.
Without crossing by boat, Jesus proceeds to send out the 12 disciples. The are told not to take anything with them, no extra clothing or money. Jesus warns that those who do not receive the disciples will face judgement like Sodom and Gomorrah at the end of the age. They go, and are able themselves to anoint with oil, cast out demons and heal the sick.
Because this does not transition back to a boat story, it too is based on the early dating. The story is the time after the Assyrian captivity when the 12 tribes have been sent out into the world. The remnant of a few thousand who remained in Jerusalem after the Assyrian invasion do not themselves constitute even 1 tribe. Though the northerners are referred to as the Ten, the entire set is referred to as the 12.
The 12 disciples are linked in a 1 to 1 fashion back to the original 12 tribes of ancient Israel. They will eventually judge the 12 tribes, likely with 1 disciple seated as judge over 1 tribe. The gates of the New Jerusalem, where everyone is headed eventually are also named with the names of the 12 disciples. This suggests everyone, even modern believers must eventually pass under the inspection of one of the disciples.
Jesus sends out the 12 disciples at this point in the story because he is prophetically referring to the departure of the 12 tribes under the Assyrian deportation. Once away from the home town, the subject of his previous parable, the disciples will be able to perform miracles. This is essentially why the ancient 12 tribes were deported. God wanted them saved and performing miracles, and could not do that under the old system.
14And Herod the king heard about Joshua, for his name was known to him; and he said, John the baptist has risen from the dead; this is why miracles are performed by him.
15Others said, He is Elijah, yet others, He is a prophet, just like 1 of the prophets.
16But when Herod heard it, he said, It is John, whom I beheaded; it is he who has risen from the dead.
17For this same Herod had sent out and arrested John and cast him into prison, because of Herodias, wife of his brother Philip, whom he had married.
18For John had said to Herod, It is not lawful for you to marry your brother's wife.
19But Herodias was bitter towards him, and wanted to kill him; but she could not.
20For Herod was afraid of John, because he knew that he was a righteous and holy man, and he guarded him; and he heard that he was doing a great many things, and he heard him gladly.
21Then came a state occasion, when Herod, on his birthday, gave a banquet to his officials and captains and the leading men of Galilee.
22And the daughter of Herodias entered and danced, and she pleased Herod and the guests who were with him; and the king said to the little girl, Ask me whatever you wish, and I will give it to you.
23And he swore to her, Whatever you ask me, I will give you, as much as half of my kingdom.
24She went out and said to her mother, What will I ask him? She said to her, The head of John the baptist.
25And immediately, she entered hesitantly to the king, and said to him, I wish, in this very hour, that you might give me on a tray, the head of John the baptist.
26And the king was exceedingly sorry; but because of the oaths and because of the guests, he did not wish to refuse her.
27So the king immediately sent the executioner and commanded to bring the head of John. And he went and beheaded John in the prison,
28and brought the head on a tray and gave it to the girl; and the girl gave it to her mother.
29And when his disciples heard of it, they came and took up his body and buried it in a grave.
The final story in this series of events that point at the end of David’s empire is the beheading of John the Baptist. Like the other stories in this series, nothing separates this story from the previous story, implying that the story is chronologically related to the woman and young girl, Jesus’ home town and the sending out of the twelve. In this case it is the last of the stories dealing with the ancient southern kingdom, the Babylonian invasion and destruction of Jerusalem.
When the Assyrians invaded ancient Israel and ancient Judah they left behind a remnant in the city of Jerusalem. This invasion destroyed the government that made up the northern Kingdom seated at Samaria. The invasion also lead to the deportation of the tribes of ancient Israel to various lands, most notably the lands of the Medes who would rule Babylon.
King Nebuchadnezzar of ancient Babylon was shown in a dream that he was the first in a series of kingdoms that would eventually rule the world. The message of the dream was delivered through an image of a statue of a man, with the Babylonian king being the head. Through various scenes the future progression of the Babylonian empire was shown growing into the Greek and Roman empires. The statue’s legs became what we know of now as the split in the Roman empire with the eastern and western branches. The last scene in the dream dealing with the statue is a view of the 10 toes. That number, 10, always refers to the northern kingdom, confirming that Babylon was the heir to the northern kingdom’s promises.
At the time of Jesus this progression of kingdoms is now known as the Roman Empire. That empire is still several hundred years from division into east and west. That empire rules most of the known world, including Palestine. The proof of that rule is seen in various New Testament stories when the Roman power makes itself known. One of those seats of power is Herod’s governorship.
In the story of the beheading of John the Baptist, the primary agent is Herod. Herod is the embodiment of the ruling Roman power in Palestine. He is also the heir to Nebuchadnezzar’s rule over 600 years before. Herod is prophetically playing the role of Nebuchadnezzar.
The Assyrian invasion left a remnant within the city of Jerusalem. This was the ancient capital of the southern kingdom of Judah. The crown of that government, the head, the king, was spared by the Assyrians because it was not God’s time for the remnant to be deported.
The end of their time began when the Babylonians invaded ancient Palestine and made the king at Jerusalem his vasal. The king at Jerusalem in effect was put into Nebuchadnezzar’s prison, a prophetic match to John the Baptist’s imprisonment.
After 19 years of being a vassal to Nebuchadnezzar, the king at Jerusalem attempted to revolt by getting Egypt to come and free the city from Nebuchadnezzar’s rule. This lead to a siege and eventually invasion by Nebuchadnezzar’s army. The walls of Jerusalem were broke through and the city burned. The king from Jerusalem blinded and taken to Babylon as a prisoner. After many years the king was eventually released from the dungeon and allowed to eat in the royal court.
John’s beheading is a prophetic match to the destruction of the city. The head itself was taken back to Herod’s court, just as the king in ancient times. John’s head was presented in the royal court just as the Jehoiakim??? was eventually presented in the royal court in Babylon.