Kurt Queller uses narrative criticism to analyze Mark 3:1-6, the healing miracle story in the gospel of Mark.  Queller’s narrative criticism includes “echoes of the Exodus liberation narrative” , echoes of Deuteronomy’s covenant language and Sabbatical provisions , intratextual echoes in Mark , and independent echoes in the other synoptic gospels.  Queller uses these echoes to fill in the gaps he finds in the story of Jesus healing the man with the withered hand on the Sabbath.
In the beginning of his criticism, Queller lists the gaps in Mark 3:1-6’s narrative that he seeks to fill: the meaning of the withered hand, Jesus’ reason for healing on the Sabbath, His reason for considering the withered hand life-threatening, why it is a choice between good and evil, et cetera.  He begins filling these gaps by referencing intertextual echoes of Mark 3:1-6 in Exodus.  Jesus’ command to the man with the withered hand in Mark 3:5, “Stretch out your hand,” is echoed in Exodus 14:16 where God commands Moses, “stretch out your hand.” When the man with the withered hand stretches out his hand, his hand is restored. Likewise, when Moses stretches out his hand, the Reed Sea parts, resulting in the restoration of the Israelites’ freedom.
Queller’s reference to this echo in Exodus, paired with other echoes he mentions in Deuteronomy, helped me begin to understand Jesus’ insistence on healing the withered hand. Queller was able to use the echoes to fill in the gaps I previously could not fill. In Deuteronomy 15, God’s covenant requires liberal lending and debt forgiveness to the poor on the Sabbath year. God reminds the Israelites that He delivered them from Egypt in verse 15, and He claims that this is the reason for His liberal Sabbatical law. Thus, this Deuteronomic prescription for Sabbath observance is a continuation of the Exodus liberation narrative. Queller mentions these echoes in Exodus and Deuteronomy to draw a larger narrative framework for understanding Mark’s controversial healing story.
In my initial reading, I recognized that a withered hand is not necessarily a matter of life and death. Like Queller, this was a gap that I initially set out to fill. However, I was unable to fill this gap in a way that completely satisfied my confusion on the matter. Queller’s larger narrative framework for this passage led me to a better understanding of why Jesus considered the withered hand worthy to heal on the Sabbath.
According to Queller’s filling of the gaps, the withered hand is an affliction that can be compared to the Israelites’ enslavement in Egypt. The withered hand also embodies the economic predicament of the poor, who remain enslaved to their debt to the rich.  Such enslavement could be a death sentence, which is why the Sabbath requires the liberation of slaves and debt forgiveness of the poor. It seems plausible to me that a withered hand could cause a man to be enslaved and/or perpetually poor. This line of reasoning, provided by Queller’s larger narrative framework, allowed me to truly see how the Sabbath could require Jesus’ healing of the withered hand.
Another gap Queller and I similarly set out to fill is the question of what constitutes as doing good and what constitutes as doing evil on the Sabbath. This gap also arises from Mark 3:4, in which Jesus asks, “Which is lawful on the Sabbath: to do good or to do evil, to save life or to ****?” (Mark 3:4 NIV). In his analysis of this particular part of this particular verse, Queller points out a small important detail that I originally missed. Mark 3:4 does not set the frame for a passive, inner choice between good and evil.  The literal wording says, “to do good or to do evil.” The choice between good and evil on the Sabbath thereby requires action.
While recognizing that required action is problematic for the restful nature of the Sabbath, Queller supports his assertion by referencing Deuteronomy 30. Deuteronomy 30’s prescription for obedience of the Sabbath repeats the active command, “do it.”  Queller illustrates the parallelism between Mark and Deuteronomy by placing Deuteronomy 30:14 and Mark 3:4-5 in a figure side-by-side.  Deuteronomy 30:14 says, “The word is very near to you, in your mouth, and in your heart, and in your hands, to do it.” With this commandment as the framework, Mark 3:4-5 spells out the Pharisees’ failure to do good; It says, “But they were silent . . . grieved at their hardness of heart, he said to the man: ‘Stretch out your hand.’ And he stretched it out.”
From this, Queller concludes, “The ‘word’ to be done is already ‘in [their] mouth’ – but they refuse to say anything in response; it is ‘in [their] heart’ – but their heart is hardened against it. It is ‘in [their] hands, to do it’ – but as Jesus turns again to address the man, our attention is directed back to an inert hand, that, in its current withered state, seems unlikely to do anything.”  From this I am now able to conclude that which constitutes as doing “good” on the Sabbath is acting on the word. The word is completely accessible to us, and we must use our mouths, hearts, and hands to act upon it.
This gap of good and evil action that Queller helps fill also provides further evidence for the necessity of Jesus’ healing of the withered hand. Since the hands are required to carry out good action in obedience of the covenant, the withered hand is an affliction that can breach said covenant. Queller asserts that the withered hand symbolizes “the tangible embodiment of [the Pharisees] unwillingness, despite the ‘nearness’ of the word, to do it.”  Jesus, by necessity, must heal this affliction to show the Pharisees how to act according to the law of the Sabbath; “The stretching out of the hand then becomes a ‘witness against’ those who have chosen to forgo or even prohibit action because of exclusively sacral concerns.”  Without the preceding narrative frame of Deuteronomy, such significance of the withered hand for the Sabbath covenant was impossible for me to comprehend.
Though Queller is certainly helpful in providing evidence that enables understanding of the withered hand’s significance, there are parts of his criticism that I find contradictory and unhelpful. This occurs when he references echoes in Exodus and Deuteronomy to provide a framework for understanding the Pharisees’ silence in Mark 3:4 and hardness of hearts in Mark 3:5. He first relates the Pharisees’ hardened heart in response to Jesus’ plea in Mark to the Pharaoh’s hardened heart in response to Moses’ numerous pleas in Exodus. In my concordance work, I also made this connection. However, Queller and I differ in the conclusions we draw from this observation.
Queller draws from Deuteronomy to provide framework in conjunction with Exodus for understanding Mark’s interpretation of the Sabbatical law. He references Deuteronomy 29:19, which warns against thinking one can receive the blessings of the covenant while breaching it in the inner wanderings of the heart. This passive infidelity of the covenant brings God’s curse to the innocent as well as the guilty. Queller uses this context to explain why his literal translation says Jesus “co-aggrieved”  with the Pharisees because of their silence and hard hearts. The Pharisees’ passive, inner breach of the covenant invoked God’s curse on them, as well as the innocent Jesus, according to Queller.  
When I analyzed Jesus’ reaction to the hard hearts of the Pharisees in comparison to God’s reaction to that of the Pharaoh, I realized that the same Greek word was used to describe Jesus’ anger and God’s wrath. However, the consequences of Jesus’ anger and God’s wrath do not relate as clearly as Queller would lead one to believe. As a result of the Pharaoh’s hard heart, God’s wrath leads to the Pharaoh’s ultimate demise. Jesus’ resulting anger from the Pharisees’ hard hearts, on the other hand, catalyzes his decision to heal the withered hand. This action ultimately leads to Jesus’ destruction alone. Jesus, the innocent character, does not fall to the mutual destruction of the Pharisees, per Queller’s argument. I see no destruction of the Pharisees at all. Instead, Jesus restores God’s blessing of the guilty by becoming the recipient of God’s wrath in their place.
This conclusion, though differing from Queller, is consistent with his interpretation of the withered hand. Queller writes, “The withered hand embodies covenant curses invoked against those refusing to ‘open [their] hands’ in liberal lending, instead killing the poor by freezing credit in view of an impending sabbatical debt amnesty” . If the withered hand embodies God’s curse against the Pharisees, then Jesus revokes this curse when he cures the withered hand. Furthermore, the larger narrative framework of Mark’s gospel echoes this conclusion. Jesus’ crucifixion ultimately pays the debt of sinners and liberates them from God’s wrath.
Kurt Queller’s narrative criticism uses intertextuality, a narrative tool that “evokes resonances of the earlier text beyond those explicitly cited”  and “requires the reader to recover unstated or suppressed correspondences between the two texts.”  Such intertextual echoes he references from Deuteronomy and Exodus provide a larger background for interpreting Mark’s healing controversy. This granted me the ability to fill many gaps in the narrative that I was unable to fill prior to reading Queller’s criticism. In a footnote, he explains that his “metalepsis” uses such intertextual echoes for analysis, and, “In narrative, the resultant new figuration operates at what Robert M. Fowler calls the ‘discourse level.’ Metaleptic signification is thus transacted between an implied narrator and an implied audience – as it were, behind the backs of the narrative’s ‘story-level’ participants.”
The intertextual and metaleptic tools that Queller uses for his narrative criticism have proven to be very insightful and helpful for my understanding Mark 3:1-6 in an entirely new way. Even as I disagree with Queller on certain parts of his argument, these points of disagreement pushed me to deepen my own individual reading of the text. In comparing my argument to Queller’s, I realized just how far my initial interpretation was able to go. This narrative criticism answered a lot of my questions and filled many gaps. However, most of my conclusions about the implications and ultimate consequences of the text remain unshaken.  
Bibliography
Queller, Kurt. “Stretch Out Your Hand!” Echo and Metalepsis in Mark’s Sabbath Healing Controversy. Journal of Biblical Literature 129, no. 4 (2010): 737-58.

Are we change makers?
Do we really influence others in a positive way?
Do we really matter to others?
Do we really care for others?

Doesn't matter what others think of us
Doesn't matter whether others care what we say
Or what we do,
We keep doing the things
Which we feel is good for the world
Good for the next generation

If they listen, good
If not, we don't stop
what we have been doing
but continue with our spirit
and commitment of
bringing some change,
however minuscule it might be

Because we are not concerned
about the publicity we get or not
we just want to bring in change
the way things are transacted
and carried out...

Because the world can not continue
doing business as usual
things are going out of hand
things are going to disintegrate..

Let us be the change-makers
even if others don't care
don't listen
time will come when what we do
is seen and appreciated..

we are the
change-makers...
you can also be ..
let us unite and work
for a common bright future...

Love those accouterments, my eyes catch, even if hidden,
though I don't particularly pry for them in any one, such ambiguity
helps to see world as a place, cryptic messages get transacted,
some are very open even, though no one seems to notice,
like this women I go out with, a free spirit, not the type
who keeps few secrets stashed away in a dark corner of an attic.

Enormous wings she has, I was fascinated by their lasciviousness
how light she would feel, when she soars up viewing the scene
from above, blessed she is , an envied celestial being
she would be in all other's eyes."Ever fancied flying on
your own wings?"  I ask her, in a tone so matter of fact
not revealing I know her secret, as if  just to know her feeling
as a flier.But her words make me think how strange this world is!
Just imagine this, she was never aware of her wings! How strange?

Pure white, delicate, befitting to her petite figure, soft yet sturdy,
her wings weren't a reality, how can it be, when I myself am a witness
the wings never came to her notice, so they cannot exist, she argued.

Her wings were thin, white, silver petals, that shines during dawn and dusk
at a midnight moment she levitates, we fall deep in a pit of velvety clouds
but by some quirkiness of reality, quantum physics may explain perhaps,
it isn't there, her wings,though for the purpose of mathematical calculations
it is counted as a reality; in my imagination, she makes me fly with her.

The ethereal transactions of two pairs of eyes,
has happened at the speed of lightening.
A decision was struck in a moment, at a secret space
for communion,  far beyond the conscious mind,
with the precision of a chemical reaction orchestrated,
where past, present and the unknown, miraculously converged.

A deal is done effortlessly; the desired finish of a chain reaction.
Nucleic acid double helix strummed tunes,for the composition,
the commerce two bodies have transacted for nature, has echoes
beyond the scope of mathematical equations to explain the event,
it zooms to the beyond, in to the secret accounts of cosmos eternal,
where the matter assumes the blissful form of "pure consciousness".

My first mutant friend clean his right hand bugler, to sail the massif of thousands of mountains like thousands of sheets to be pasted into the largest history huge book. The one on the left, is like palm Nosferaticus bone, moving the curtain of his prodigious window of a freeze morning, my good friend wistfully, his hand trembling before taking his belongings before leaving ... :, feel as if it were something as the head of zen in an Islamic republication would be a zen  serious little temperance that preys with braveness the editor slumbering in his bed -. warrior earth, a stripling warrior , who lost his gang which still hung in trees as if they were over a hundred thousand crows on all the trees near the horcondising.


In the midst of them, trying to finish my last project of life and spirit, he was in the financial phase, trying to finish points balance, like the mesh to receive my body in freefall after traveling so far trying to measure the radius of the universe personally.,., but my comrades forgot the fruits of measurement.

When I speak of them I speak of their contracted forms, their hands clear arteries and hydrogenated hands, green as the strain of a vineyard in hectares of saturn energies. When one day I thought naively go up there to the Saturnian vintage

For my ship that looked like a scorpion stings had stoked hydrogen, of forces that were, forces were ...

My Cosmonaut scorpion the right hand, I said to rescind my project my ramadanic project, my upheavel voyage prior saturn born again infected with stars collided in her autopsied heart center.

beam having me horcondisis, beam receive me then bathe your transacted valoric object, I have to go through the orthogonal morning, then be under the sun with his best face before deal thousand legions of spiritualistic forms of adhering spirits in my vitrubio’s arms, equations mastics, typical of souls migrating souls of spears never embraced by some vegetarian cell bodies.

We are at home horcondisis appear hordes armed licking contrails snails bees in their hive little more than their laborious phases snail suicides honeycomb.

He went up its slopes, thousands of hidrogens green lights, souls light years pouring their breaths through the peaks of horcondising, where misery is empire gold empire abundance of thousands of millions of prayers sent millions of years by lovers wise to be heard by the mountains and not the hommo sapiens, is mucus in the handkerchief northern gambler ..

Since crying infant, infant biological matter and not moved, the hommo sapiens rages as a detergent drapeability torn flood of destruction.

Horcondising is the Olympic platform scene securities by deal catafalques free vision to beat the triviality. - the three roads.

The three causeways to be more invisible all guilt, no stranger to inherit anything, nor himself only what gives me a fleeting morning light of my love for you lord of light,

The sun transpire, almost obese up the last few steps to fall like a diamond to the orbital of the earth's solstice, almost like a intimidating rappel on stage to see how to get to land, after climbing son long or so much mind.


My lord solstice never thought it was so chilling rub your back when I fall upon you. And the littoral, scabby and stellar explosions, constellation Orion and others, who will dress the unclothed souls, headwaters of the new sun.

By the greatest oath that is written and promulgated human voice, I outline the hiperdisis galactic start the breadbox to distribute, as the true summit of summits where true souls will be traded, that cost will have expansive roles on the globe that both we appropriate . Unduly, almost as violating the energies that move the improper world.

When I get near the pace of the sun in its solstice, I go to horcondising almost like a star, anxious to wait for the balance to dethrone all vanities and improper grace of owning myself.

To around me desperate ran sapiens hommo throwing her back the last pieces of lost opportunities, their quick clothes were in quick gestures of conformity, before reaching the ellipse, on all heights in the world because they could not be less so, degrees difficulty, degraded fringes of understanding ....

Goes up, and those who come from my lords aside from around the world, are fanned to heaven passing their monetary leftovers others who never had by body that will fit, but now a spirit that only shines in her eyes, gold pocket which houses coins manure mud.


When Late afternoon in an ever lived time, run by terror hills water are forms of veils falling by  manorial sleeping earth, many whys ... for so many hours of feverish centuries of few transit hours of nascent lives disrupted in sleeping lives. When my last minute delay in releasing the penny soothes my wound, perhaps it hurts twice the beggar who want to cure your wound, tilling day, to love their steps infant who was one day, almost as needing a new  smack on her buttocks bone more than anything if it is not hidden the day as a poisoned shrew.


The barriers of the day, as night to jump higher thousands of souls who aspired to reach the plateau drains the water that washes break every lost soul. Each with its little faith to have his good deeds, only better debt for unconfined failures and hold for a second to reach the sun shining light that dwells alone for seven days in Horcondising to save our souls dilapidated. Decades of years lived, scrubbing my conscience to be better than a being who can not live without your tired lifeless body ,. a beautiful autumn day tells me a flower starting step of men who have defected from this immense mansion that pours joy shouting to the winds that run from joy to joy.


And stan the groans of those who rise from his bed with his head, not thinking but because they lack arms as levers huge cranes to say; I stand to play with all the walking endlessly until the arms of the Lord who made me, but it took me all the decades I wanted to improve the days that I could not, because the door was bolted he saw shine off the sun but the door said no one opened it because it was the minute arrive also close to others who ask because I also ask, receive me on top I look like a boy pursing his face to seek help from others get flexible the chain to continue day out full of hope and quiet after warning others more direct link between two sets divided souls, the tender embrace that carpet the land germinating happiness reigns on the esplanade never get tired of this duality, blessed the day of the ritual God made the sun strongly embrace the earth when dawns, even when it rains; because then whales water paths in ding **** sound, looking cheerful participate fantastic zig zag Pilgrim universe smiling suns on the ground that heals his wounds as a mask molten blood.

My multi machine wound weapon that fires projectiles caliber of egos, get tired because they leave rows driven, and traces his fallen weightless  ego and super ego without body. It comes my time to be measured by what never before lived and not lived in for good measure.

/so much is transacted for one hundred-and-ten quid than a mere offering of a body... mostly bypassing the medium of conversation, dating, and minor "concerns" to nibble on infatuation... for one-hundred-and-ten you can also buy a mute tongue, let alone a tender butcher authority... which is worthwhile when listening to people talk as if in reverse... and the talking can continue on and on... and you relieve yourself with the thought: and thank **** i'm not into any fetish to be found on an asiatic spices spectrum... a cold shower prior to engulfing a smaller body... that persistence of: lips like a leech on her part... and also that check for bones using teeth... for one-hundred-and-ten quid i gained a pure, hour... the entire social stratum disappears... people still talk... but they tend to talk into tin cans, kicked about in alleys seeking deeper resonances of an echo... i bought a mute tongue and bypassed all the theatre to... oddly enough: know what to do with the lotus of flesh... no point holding to all the baggage other people have invested in... i'll admit though, when she told me the names of her children, the place where she was born, and her name too... i don't remember... she wouldn't remember mateusz konrad and ostrowiec świętokrzyski either.

incels?
oddly enough there was
a public house in the teutonic
capital of marienburg,
           visited by monks...

only two nights ago...
         at the turkish brothel filled
with romanian women...
    
we held each other, kissed,
    and barely minded other parts
of the body,
       she didn't even want to use
the tongue when kissing,
but i asked dipping it on
    her bottom lip,
      since she didn't reply with her's
we returned to
  the leeches and mint:
   old school hollywood...

    the four men prior to me
during the day?
             not much of them left
in her to look
as she did into my eyes
and fiddled with my beard...

so we lay like that in dimmed
crimson lighting,
    listening to the ticking clock,
christopher young,
le trio joubran,
           prokofiev...

   oddly enough no fifty shades
of grey encounter...
          it was only because
i forgot the last time
    my hands held life
so intimately on the only altar
worth sacrificing prayer
onto...

         not the first time i walked
from these abodes
without having "relieved"
myself into a rubber dangle...

although rarely has it happened
that a ******* had
no qualms
      over kissing...
            but she wasn't the first
to break the orthodoxy...
        i guess i've become known
to this public house...
      she said that some 70 passed
through the doors,
      of which...
                  i can deem to have known
about 10...

         hell, it's nice to touch
a human body like that,
             esp. after a 2 year period;
it suffocates the tongue
and...
              if you know
the body...
      i guess there aren't that many
words worth using...
      
   and i've come to trust only
the opinions of prostitutes...
   this one said: you're nice...
a ukranian, long long ago said:
you're a good man...

               you can't exactly be lied
to... when both parties
         are standing naked;
telling a lie when naked
     would be like performing
                theatre in mime.

“My budget doesn't allow for a *****'s dedication.”; “Don't worry Bub. Every John can afford the blind *****!”; “Who is she?”; “She's the nubile, street ******* who is perfect in every way except that she's blind.”; “Does that mean she'll accept five ones for five twenties?”; “Yes. Whorish pride doesn't allow her to acknowledge such trickery.”; “Has there been a man who hasn't blindly cheated the blind *****?”; “Yes. Frank Sinatra, Jr. has transacted business with her fairly.”

What is the thing that everyone has?
Irrespective of species, it's pain
That everyone has.
"Explain it to me," asked an affirming comrade.
With a grin, I started this story
About two orphan puppies,
Cuter than the most cinematic lovey-dovey,
Brought up by calamities on this rotten street,
Still staying together—barking gangs have their own way of fun.
Only bonds that humans share had names.
Their bond was unnamed—maybe friendship,
Maybe love.

Back to the answer, let's jump the gun.
One dreadful day, there came a dog-catcher's van
That captivated the sweetest of their clan.
The group ran together for kilometers,
Injuring their limbs further to their dismay.
Brutal it was, watching them weep.
Pain transacted with the lost one.