::together with the fact that it is not impossible that more than one woman at the time of Jesus' ministry suffered from a chronic discharge of blood, and was healed by touching him,
:the apparent problem of comparative internal textual inconsistency is resolved. "''Similarity of narrative does not demonstrate or prove identity of event: just because it sounds the same does not mean it is the same.''" This principle allows the interpreter of the Gospel to compare the detailed differences in circumstance and see as distinctly different episodes the raising of the daughter of Jairus, and the raising of the daughter of a ruler, both of them "'''''about''' twelve years of age''" (Mark 5:1-43 and Luke 8:22-56; Matthew 8:28-9:26). Jairus was an '''ἀρχισυναγώγων''' ''archisunagogon'', a chief rabbi of the synagogue; the ruler was an '''ἄρχων''' ''archon'', a civil magistrate. They are not the same thing. Both of these episodes were circumstantially preceded by the healing of women who had each suffered a long time with a continuous discharge of blood for years and sought to touch him to be healed. If this parallel of incidents had happened in our time we would say that this was a "remarkable coincidence", and we would see no discrepancy in the fact that it happened that way. See also Mark 3:10, 6:56; Luke 6:19. As part of the proclamation of the Good News of Jesus Christ, it was only necessary that a single representative episode out of many be related in detail in the narrative account of any one of the Gospel writers. Matthew simply related one of them, and Mark and Luke separately each simply relate others; just as the similar narratives of the feeding of the 5,000 and the feeding of the 4,000 are related by Matthew and Mark (Matthew 14:15-21; 15:32-38; Mark 6:35-44; 8:1-9), but only the narrative of the feeding of the 5,000 is related in Luke and John with no mention of the feeding of the 4,000 (Luke 9:2-17; John 6:5-13). See '''John 21:25'''.
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"'''Someone did touch me, for I perceived that power has gone out of me.'''" <small>
:Luke 8:46
:Jesus was aware that she desired to remain hidden, and therefore did not immediately reveal her identity without eliciting her consent to come forward freely, of her own free will, to openly acknowledge what she had done and why, and testify to the power of his mercy to cleanse her and make her whole. See the next note below, "This he said to test her."
:This verse is directly relevant to the doctrine of Unlimited Atonement universally available to [http://biblehub.com/revelation/22-17.htm "''whosoever will''" Revelation 22:17 (KJV)], also 2 Peter 3:9 that the Lord is "not willing that any should perish, but that all should come to repentance". Compare [https://www.biblegateway.com/passage/?search=Matthew+11%3A28-30&version=RSVCE Matthew 11:28-30].
:The woman had no power to save herself, but her faith immediately appropriated the readily available power of God from within the Lord Jesus Christ; not that she of herself had any power to sovereignly command by her willing faith the power of God, as if her faith compelled Christ as God to act without his consent or made the power come forth from him; but the universal love of God for every human being had already made, and does constantly make readily available his saving power to all who will not refuse it; and the power of his love is able to call back to him again anyone who has turned away and who afterward does not refuse to return to him repentant at any time before the very moment of death. James 5:19-20; 1 John 5:15-17; Luke 15:11-32. The water available in a vast reservoir will immediately flow whenever an opening is made. [https://www.biblegateway.com/passage/?search=Revelation+3%3A20&version=RSVCE Revelation 3:20 "any one"]. Compare [http://biblehub.com/luke/7-30.htm Luke 7:30 "but the Pharisees and lawyers rejected the purpose of God for themselves."] His whole purpose of love is to save the whole world, '''John 3:16-17'''.
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