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00:00Okay, so, relax, take it easy, okay? Great. Did you have a coffee?
00:12Right now? Excellent. Let's talk about inclusion. What is inclusion? Well, inclusion
00:20It refers to the repetition of key words or phrases at the beginning and end
00:27From a section, yes? From a speech, a narrative, or it could even be from a book,
00:35Yes? That they limit and guide it regarding its content, yes? What remains in the center, imagine
00:43It's a sandwich, okay? I mean, we have one half on one side and another half on the other side.
00:49And that includes the meat in the middle of the sandwich. That's inclusion. We are
00:55Including something different between two lids, right? We have, for example, the inclusion
01:00which provides Marcos's guiding thread. Notice this. Pay attention. In the texts
01:08From Mark 1:1. The beginning of the good news of Jesus Christ, the Son of God. Okay? Let's begin.
01:17of the good news of Jesus Christ, the Son of God. And how does it end? Mark 15:39. And the officer
01:26The Roman who was standing before Jesus, seeing that he had died in that way, said, truly
01:34This man was the son of God. That's an inclusion. Lid, that is, the top lid
01:43And the bottom lid, yes? It forms a frame that shows the main idea of the Gospel.
01:52It begins and ends with the same idea: Jesus Christ, the Son of God. It is not, as we see, about
02:00not identical phrases, but rather the same concept. Presentation and acceptance. Truly
02:09This was the Son of God. I tell you He's the Son of God, but in the end I'm like, wow!
02:14This was truly the Son of God, after having read the entire Gospel, right?
02:19This highlighted theme, therefore, helps us to facilitate the message that God wants
02:27to give through the words of this author. In this sense, Marcos begins by talking about
02:35Who is the good news, and what is the good news? In other words, Jesus is the good news.
02:43And he leads it throughout the entire Gospel. The listener, in the end, seeks to discover for himself.
02:51Who is this Jesus? In the end, the centurion, that is, a Roman figure, a pagan, someone
03:00who does not know him, seeing how he died, says, truly, this was the son of God.
03:10The fact that it is a pagan who recognizes it indicates the universal character of the Gospel.
03:16We see this in the Gospel of Jesus Christ, the Son of God. At the end of this great inclusion
03:25Theologically, we will find that the author carries this throughout the entire Gospel
03:32A mystery, so that you can discover it yourself. Not that someone tells you, not that they tell you.
03:38practice, but that you can truly say, Jesus is the Son of God. Because, ultimately, it is
03:44A pagan, one who recognizes that Jesus is the son of God. No one told him. He did it himself.
03:51He discovers it directly in the crucifixion.
03:54Another element is parallelism. In this case, we will not refer to other texts.
04:01parallels, as we explained earlier, but to the relationship that may exist within it
04:09Text or pericope. It is one of the figures of repetition. It deals with formal similarity.
04:18between different sequences of a theme. Two main types are distinguished: synonymous
04:27And antitheses. Okay? A few more words to note down: synonyms and antitheses. Let's see.
04:36Synonyms. This type of parallelism we present is where a thought is repeated.
04:46One thing is said, and then the same thing is said again, but with different words.
04:51An example can be found in the text of Job, to give an idea. Job 4:17, in which we see
05:03Within the same verse, the same ideas are repeated, but in a different way. Just and clean
05:13They now have a reference to the state of man. Let's look at it. Let's go to our Bible.
05:24Job 4.17. We read. Can man be more righteous than God? Can man be more pure than the one who made him?
05:36We see in this text, in this verse, how the author is trying to help people to...
05:45to understand and how this, repeated on different occasions, was being recorded, is being recorded with
05:54ease in the minds of the listeners. That is the goal, we said, to be able to be certain that
06:00This should be easy to understand, assimilate, and retain. On the other hand, we have parallelism.
06:08antithetical. In this parallelism, phrases of a similar nature are contrasted. Let's look at an example.
06:19antithetical. Matthew 7:24-27. What is being put before the other in this text? Let's, let's,
06:30Let's go, let's see how it goes. The parallels appear on the screen. We see that in the text we are
06:40Looking at 7.24.27, they present us with the situation of a well-built house and in the
06:48Verses 26 and 27 refer to the poorly constructed house. This relates to the person who does or does not hear the word.
06:56of God and they live it. These are two antithetical elements referred to. On the one hand, an example that is later
07:05It translates to life. The same thing that happens to the house happens to the person. So we have this there.
07:13parallelism, but it is antithetical, because we see two elements of cutting, yes, tap, tap, while one
07:22One remains, the other falls. Then, it focuses on the action of the word. Which one, what does it do?
07:31The difference between one, the action of the word, in the person? Okay? So, we have these two elements
07:38These are also important to consider when we're studying. We'll talk about this much more.
07:44Go ahead and we'll be repeating them. That's why this class is so important, because it lets us see everything.
07:50the tools we will be using and the vocabulary we will need in order to
07:58Let's continue our study. On the other hand, we have the chiasmus. What is a chiasmus? This element is a
08:07a figure widely used in oriental literature and, therefore, very present in Holy Scripture.
08:15It consists of repeating the same words or expressions in a crisscross pattern. It begins one way and ends another.
08:22Another one, and here it ends; this one begins and another one ends. There is a crossed situation, maintaining a symmetry.
08:30We'll see many examples of this in our classes. An isolated idea will remain towards the center.
08:37And that's the central idea. It's what gives the text its complete meaning. It's also called structure.
08:44Sandwich style. Unlike the other one, where we have two very clear layers, this one doesn't. Here it is
08:52It composes, you see the whole structure of this lid and we see the whole structure of this lid and what remains is the
08:59Ham. But it has, let's be clear, both tapas. That's why it's also called ham.
09:06structure, whether post-sandwich or chiasmus. Here it is worth remembering that when the books of the Bible
09:14They were written; chapters and verses did not exist. Therefore, verses are not
09:22a guide to finding such ideas or such repeated words. It was all one after the other. So,
09:30We will give a first reading with the verses and then we will show the text without verses.
09:38So that we can understand why all these kinds of figures had to be made. Because for us
09:45It's quite easy, ah, well here we have verse such and such, there are no verses, right? To exemplify
09:50So, we're going to refer to the text of Jesus' agony in Gethsemane. Let's look at the text from Matthew.
09:5726, 36, 46. We can look at the text with its verses, which don't tell us anything in particular. However,
10:08If we remove the verses, we find a series of parallel, sometimes antithetical, elements.
10:15which have at their center a message that the disciples must not forget. In this text, now without the
10:23In the verses, we can see that there is a well-articulated structure. At the center of the structure, as
10:31We can see that there is an element around which all the ideas converge. In this case,
10:40Watch and pray so that you do not fall into temptation. It is what it is, we must not forget this, okay? No
10:48We must forget it. We can see in the diagram, without all the text, a very clear message in which
10:55The crossed form of the chiasmus presents us with the center of what are the requests it makes towards the
11:03Father. And the prayer of the disciples who do not pray, that is where the insistence arises.
11:12to understand that without prayer and vigilance, they could easily fall into temptation. Jesus
11:20He watches and prays, and that is why the tempter cannot overcome him. The message, then, is: watch and pray so that you will not
11:28fall into temptation. That is, he showed us first how by praying and watching we do not fall into
11:34temptation. Then he returns to the disciples and sees them sleeping. Watch and pray so that you will not fall into temptation.
11:40Temptation. It returns again to—what's it called?—to prayer and temptation. And that's why this part
11:47The cross converges at the center. That is to say, look, I watch and weep and do not fall into temptation. You do the same,
11:55Because otherwise, they'll fall into temptation. I don't know if we can see this symmetry, these elements that
12:04Finally, they fall on the important part, so important that I have never forgotten it in my entire life.
12:11This. Watch and pray so that you do not fall into temptation. These are elements that were used in that
12:19Time to help retain them, to understand the importance of certain things. If it's important
12:27which Jesus rejects. Each one has its importance; we'll see that in due course. But in all this, what is
12:32What's important? I, too, like Jesus, must do God's will and not fall into temptation. And for
12:40So, what do I need to do? Pray and watch. This kind of structure isn't found in our
12:47Western literature. We need to learn about it because this is new to us. The author
12:56draws attention to particular issues that he wants to make perfectly clear and that he finds
13:01center and emphasize its theological structure. If we are unfamiliar with these literary figures
13:08that they used, we can hardly advance in the knowledge of the message of
13:15God. We're not going to understand what God wants to tell us. I've met people who
13:21He says he studies the Bible, but what can I say? Here we can see the chiasmus, and they're left speechless.
13:26So, seven at a time. I mean, they say chiasmus and what chiasmus is, right? Then, how
13:31Are you studying the Bible? How do you want to extract the message? How do you want to memorize certain passages?
13:37Things if you're not used to them, right? Certainly, this course doesn't intend for us
13:44We cannot individually identify all of these elements. No, it is not possible.
13:53In other words, this is done by specialists, people who know what they're doing, who are completely involved.
13:57He has read this over and over again. And we are also reading it in Spanish.
14:02But the scholar reads it in Greek, where, in addition to this, there are phonetic symmetries, which
14:10So we're going to get into that because we're not going to see it. So, there are phonetic symmetries.
14:16which also serve to ensure that each of these elements was not forgotten at that time.
14:22To do this, we will use the tools that have already been created by experts.
14:29who have studied them, and through their books we can advance. So don't be alarmed.
14:37Okay? Let's move on, and well, we'll end this moment of reflection here and return to our
14:46Last video and we'll finish this third lesson on the beautiful subject of hermeneutics. See you in a bit.