MydiKamikazeHarakiriSatoriNirvanaEtceteraAndSoOn?!

Ook euangelisten in hun euangelies geven blijk van uiteenlopende benaderingen net als Sjapo ...

Allerlei beknellende omstandigheden, onderdrukkende overheden, sociale ellende & eeuwenoude wijsheid.

Since
the mention of the Pharisees
is inconsistent in all three of the Synoptic traditions,
it is probable that those who stood by watching were not in fact Pharisees:
their description as such is a product of the hands of later redactors.

Moreover,
the statement regarding their motivation,
"they were looking for a reason to accuse Yeshu," is also secondary.
Yeshua's assertion that it is lawful to save a person and not to let him perish
was surely not foreign to many of his hearers.

Yehoshua alluded to a well-known classical expression of the Jewish humane approach to the other,
as it is contained in the important rabbinical saying:
this sentence was certainly known to the Alexandrian Jewish philosopher Philo {20 B.C. ~ A.D. 40}

Therefore only a single man was created in the world,
to teach that if any man has caused a single soul to perish,
Scripture imputes it to him as though he had caused a whole world to perish;
and if any man saves alive a single soul,
Scripture imputes it to him as though
he had saved alive
a whole world!

Yehoshua's
creative innovation
was that he applied this common Jewish principle
to the attitude toward the Shabbath and healing on it?

But for some of his hearers the allusion to the well-known sentence only did strenghthen their perplexity!

Yeshua,
already known to be a healer,
meets a man with a withered hand in the synagogue on the Shabbathday.
The man is chronically, not dangerously, ill! Is Yeshu going to heal this man? Yes!
But in a manner consistent with Shabbath observance: by this deed, and by what he said,
he showed the true meaning of the Shabbath.

Naturally,
he roused the sanctimonious people who had till
now been unable to catch him breaking the law? Furthermore,
in the original account, which now lies far behind much of Matai's narrative {Mat 12:9-14},
the Pharisees were not explicitly mentioned. The reference tp the Pharisees in Matai's conclusion
{Mat 12:14} is not drawn from the original account but a dependency at this point on Mark's Gospel!
In Mark, this story ends not with the impotent confusion of the bigots, but in this way:
"The Pharisees went out, and immediately held counsel with the Herodians against him,
how to destroy him!"

This is
a plain reference
to the coming crucifixion
(Mark 15:1)!

It is
most unlikely
that the Pharisees would have acted that way:
even the most wicked among them would never have resolved to kill Yeshu
because he had performed a work of healing on the Shabbath ~ a permissible deed anyway?!
For this reason Lucky Luke's conclusion {Luke 6:11} is preferable here.
Few scholars have noted the distinctively different ending
to Luke's account or the tendentious English translation of chemah, {warmte/gloed/gramschap/grimmigheid,
venijn/gif/opvliegerigheid/verwarring}
"But they were filled with
FURY!"
The English translators
have rendered Luke's
Greek word
in light of
Mark's
ending
...
{compare Mark 3:6; Mat 12:14}.
The Greek term, however, is never
elsewhere translated
"anger, fury,
wrath!"

Instead,
those watching
were filled with "frustration,
bafflement!"

Hoe
dan ook:
sommige delen blijken
meer religieuze "agitatiepropaganda"
te zijn dan echt 'blijde'
boodschap?

Je
kunt je
dus afvragen waar
voor jouzelf de belangrijkste punten liggen:
in de verzoenende en helende, genezende, vergevende,
bekerende, inkerende rust van 'n 'heilig/zalig' gemoed of juist
in 't benadrukken van 't tegendeel door
middel van heviger vijandschap,
conflict, haat, pijn,
woede &
geweld!

Zoiets
gaat natuurlijk
ook op voor onze hele beleving
van de situatie{s} in ons leven: de felle of zachte
kant van ons bestaan zoals herkenbaar in woordkeus,
gedrag, mimiek, gelaatsuitdrukking, gebaren &
lichaamshouding, toonhoogte
e.d.

"G ddelijke
wind" kan blijkbaar
uiteenlopen van rust/satori/hemel
tot aanvalluh!/kamikaze/zelfmoordaanslag en tussen
balans/nirvana/paradijs & zelfkastijding/harakiri/zelfdoding:
't gaat er uiteindelijk om dat we zelf onze eigen
middenwegen kunnen vinden
tussen al die
uitersten
...