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00:00Very well, having already seen
00:25these first elements of the
00:27criticism and exegesis, let's go
00:29now to the historical location and
00:32literary, the location
00:34historical record of the documents
00:35Ancient things in themselves are not a task
00:38of exegetical methods, but
00:40of the introductions to the Old Testament
00:43Testament and to the New
00:44Testament, that's where the Testament is studied
00:46author, the recipients, the
00:49historical situation, units, the
00:52literary structure of each
00:53work, we can certainly go to
00:56elements, well, much more, more
00:59critics as in the comments, the
01:02comment before starting a text
01:06It will tell us where it was made, how
01:10It was done, he's going to tell us about the
01:12characteristics specific to the text, etc.
01:15We can have it on paper like this
01:18I have here or use one of the
01:21programs that we have already seen with
01:23Some of the comments, certainly
01:25in what I have researched in these
01:29two programs from Logos and Bible Tree, no
01:32I found comments in Spanish,
01:35almost all, or to say all, are in
01:38English, then if you handle it well
01:40English in these lists that we present
01:44At first, you might find some and
01:46Otherwise, it would be very important that
01:48if you could get one of these dictionaries,
01:51one of these, sorry, one of these
01:52biblical commentaries, because that's where
01:55where we have the introduction to what
01:58is the book, what is the book, who wrote it
02:00He wrote it, how he wrote it, what has been
02:02Having said all that, right?
02:04Here they are, the introductions give us
02:06account of the context in which it
02:09generated, in which this text was generated,
02:12That's why they're always accompanied in
02:15exegetical methods, to have a
02:17clear location and ability to understand the
02:20ancient documents, which, as we said,
02:23It's not easy, that's why it's necessary
02:25to delve into the data of the
02:28politics, sociology, culture, economics,
02:33religion of the ancient world, that is,
02:36to learn more about the biblical world and all of this,
02:40Well, that's what it's about when we
02:42We make this historical location and
02:45Literary, isn't it?
02:46All exegesis presupposes knowledge of the
02:49introductory issues, both of
02:52Old Testament and New Testament
02:54Will, otherwise we won't be able to
02:57read correctly the different
02:59sections of the book, right?
03:01And our study won't have
03:03depth, isn't it?
03:05Therefore, it is necessary to read the sections
03:09corresponding, before starting, already more
03:12In depth, read the introductions
03:15corresponding to the book you are going to
03:17study, do, do this with
03:20a good introduction, especially if
03:21You have several Bibles, you can see the
03:23different Bibles and if you have
03:25biblical commentaries, because also
03:27They have these comments, and these too.
03:30introductions, then it is important
03:33that we have this on hand, a
03:36a deeper exegetical study, also
03:39It requires reading articles, from
03:42monographs on the subject, that is, if
03:44We are going to study the Letter to the
03:45Romans, because we must study
03:48depth, what is it that the author
03:50What did he mean, under what context, which ones?
03:52These were the community's problems, what is
03:54what he wanted to tell them, what were
03:57the political, religious situations, what
04:00Other elements were moving inside it
04:03sociocultural environment to which it is
04:06writing the apostle, so that he could
04:08to clearly understand what it is
04:10He's really trying to say and
04:12How does this happen at a given moment?
04:14It also has to do with our
04:16your own life, right?
04:17At this stage, then, we must be guided.
04:20all of them, as we were saying, the
04:21introductions and all comments
04:24and items we can find
04:26about these, about this topic.
04:30Let us recall, for example, the case of
04:31Matthew, right? We know, for example, that
04:35Originally, according to St. Eusebius, it was
04:38apparently written in Hebrew, at least
04:40the first five books, that is, the
04:42first five major sections of
04:45Matthew, originally apparently, according to
04:47Saint Eusebius says they were written in
04:50Hebrew. The gospel in general is
04:55It is known, it is known, the critics tell us
04:57that was intended for the Hebrews, to
05:00It seemed that way, it was known in the first
05:02communities, like the gospel of the
05:04Jews. Later, a second
05:07editor, or a final editor,
05:09He added the prologue, that is, the two
05:11first chapters, and gave it the
05:13final finish, right? It's composed in its
05:17first part, perhaps, the first 20
05:19years of Christianity, however,
05:22reaches its fullness, which is what
05:24we call the canonical gospel that
05:26We have, probably between
05:28The years 70 and 85. This, as you can see, well, we
05:31It gives you an idea of where it is.
05:33located, what could be the
05:34problems of that time, what is it
05:37that the writer already wanted to say in that
05:39at what moment, how did he choose the
05:41passages that Jesus made, how he put his
05:44written, because it has a lot to do with
05:46when, how, and to whom it was addressed,
05:49Right? It's a piece of writing that ends up being
05:51translated into Greek, as we have it
05:53Now, in its final draft, and which is
05:56the one we know as the gospel
05:59canonical. This gospel is attributed
06:02Matthew, right? Who is also
06:05known as Levi, whom the Lord, therefore,
06:08He called him an apostle, and that
06:09Originally, then, he was a publican.
06:11This again gives us another context,
06:13Right? This already tells us what it is.
06:16Matthean thought, what is it that
06:19What is in your mind, in your heart, what do you want?
06:21to say, from their own perspective how
06:24He saw the gospel, how he heard
06:26Jesus, what was it that he... what happened to him?
06:29That's important what Jesus was saying, isn't it?
06:32The purpose, given that it is aimed
06:34towards the Jews, then, is to prove that
06:37Jesus is the Messiah. He will develop
06:40the idea of the kingdom, since it already exists
06:44established, which Jesus has already brought,
06:47and has brought him as Messiah, Lord and
06:49Salvador. He's going to try to explain and he's going
06:52to put all the parables in which
06:54Jesus tells us about the kingdom of
06:56heavens. The kingdom of heaven is the
06:58Promised land for the Jews, right?
07:01So, this is what he's going to focus all his attention on.
07:03His good news. The good news is that
07:06Jesus is the Messiah, Lord and Savior, and
07:08which has brought the good news of
07:11kingdom. And where is all this? Where did it come from?
07:13Where did I get this information? I got it from this
07:15book. Here is all the information that
07:18I just gave it to you; it's in this book. In
07:21Many other books are in English,
07:23in all the material that you
07:27It was presented there too, because it was also there
07:28We would have. But, a good comment and
07:32different introductions to the Gospel
07:35Matthew's passage in the Bibles, it's there too
07:38You could find it. If you look closely, it's very
07:40It's important to know all this, because we
07:43It provides insight and helps us understand,
07:45Understand, right? To understand why he has
07:48written by the author in such and such a way
07:51This is his Gospel. Now, let's go to
07:55Next element: Literary criticism
07:57He is dedicated to finding anomalies and
08:00uniformities, the inequalities that are
08:03They observe this in the texts. This achieves
08:06define thematic units, investigate
08:10The integrity of the text also deals with
08:13To restore the original order, right? That...
08:16sometimes it is changed, it determines the
08:19authenticity, that is, whether the text
08:21It may or may not come from such and such an author,
08:24determine the relationship, that is, investigate
08:27a little bit about the topic of theologies and
08:29She says, this truly is a
08:31Matthean theology, or is this a
08:33Lucan theology, which probably the
08:35The copyist took these terms from the
08:38Luke's theology and it seemed to him that
08:40It would fit better here, because the concepts
08:43They're similar. Anyway, it helps us to
08:45discover the sources from which they were
08:48Having taken the writings, what were they?
08:52elements that ultimately built the
08:54The text we're using now, right? You'll have
08:56noticed that most versions
08:58They divide the biblical text into
09:01pericopes and in some are
09:02classified as titles at the beginning,
09:05but there are many texts located by
09:08themes, conceptual ideas, in short, no, that
09:12They are not well defined. The criticism
09:14literary, as we did to
09:16principle, because it helps us to define
09:18the topics. If you recall the example that
09:20We put it at the beginning, after we
09:23when we were doing the
09:24delimitation of the topic, since we saw that
09:26One, then, was the words of Jesus and
09:29Then another one is already a literary genre
09:31different and we already had a genre of
09:34parable, then we can define its boundaries,
09:37In other words, no, we're not going to use the parable
09:38Let's see, let's just see what we
09:40Jesus said. A simple example, for
09:43For example, we find it in the
09:44Gospel of John, in the chapter
09:46eight, this pericope probably
09:49very clearly delimited, where
09:52We found this sinful woman, let's go
09:55Let's see what these first verses look like
09:57They delimit perfectly because they have no
09:59nothing to do with what follows
10:00immediately after the text. Here
10:03we found that there is a pericope that does not
10:06It seems to belong to San Juan, it doesn't have
10:09Johannine theology, but rather
10:12It seems to belong to Lucas. That is, Lucas is
10:16the gospel of mercy and I
10:19I think one of the greatest examples
10:22mercy, for it is precisely the
10:25pardon of the sinful woman, of this
10:26woman who was found in the middle
10:28adultery and that Jesus, without putting it
10:31no penance, nor tell him
10:33Absolutely nothing, she forgives
10:35Completely. I mean, it's very similar.
10:39to the example that Jesus gives in Luke of
10:42the prodigal son, who also leaves the
10:44house, etc., under a
10:45a different situation, one like
10:48parable and this is not a parable,
10:51This is presented, at least by Saint John.
10:53It is presented as a real event, where
10:55Jesus applies mercy to the heart of the matter.
10:58of the father. The exegetes ask themselves,
11:02What is this pericope doing in San
11:04Juan? It would rather seem that this
11:06We would have to analyze the pericopa
11:08under a Lucanian vision, although it is in
11:11the gospel of Saint John.
11:14Another example, perhaps not so simple, is
11:16we could study in the gospel of
11:18Marcos. It's appearing on your screen right now.
11:20This text is already on the screen, that's good,
11:24We're going to change it here because we were
11:25Seeing the blind Bartimaeus, let's go to Mark
11:28Chapter 3 and we're going to copy everything
11:33this passage that we have delimited from
11:36verses 20 through 30
11:39First, and we have here a first
11:42part, well, let's put a little bit
11:44larger so that little can be seen
11:46Better, we'll change it here, I'm already here
11:49using here a word that is
11:51making it easier for us to see it with
11:54For greater clarity, this first part of
11:57This text, which is defined according to the
11:59author as a complete passage where
12:02The issue of
12:05Beelzebub, and then we'll move on to another time.
12:10So we see there, let's now take
12:12the one of Jesus' mother and brothers
12:14that for the one who translated the Bible of the
12:18Americas treated it as a separate issue,
12:22then we also copied it from our
12:24program and we paste it too, let's go
12:27enlarge it a little so that we can
12:29To see it more clearly, let's put it
12:32also in Arial and we're going to put it in the
12:36same size, very good, we have the
12:39text and now let's see if we
12:44We remove verses 22 to 30.
12:50read the text perfectly, no, I mean no
12:53There is no difference, Jesus arrived at a
12:56house and the crowd gathered again at
13:00to the point that they couldn't even eat
13:02When his relatives heard this, they
13:05They went to take care of him because
13:08They said he was out of his mind, then we see
13:11that the following text then says
13:13His mother and brothers arrived and...
13:15They went to call, that is, this text that
13:17We remove it if this text doesn't work for you.
13:21none, I mean I can remove it, I can
13:24subtract from the text and I'm left with it again
13:28as we have it here but we can
13:31join together perfectly so that we have
13:34only this text, if we now
13:39Let's go to this same text but we'll see it in
13:42Let's look at the Gospel of Luke.
13:47same text from the mother of Jesus and his
13:49brothers, but let's see now that the
13:53The context is different, that is, here is the
13:56parable of the sower and his
13:59explanation, that is, for Lucas, Lucas does not
14:02It says nothing about the subject of Beelzebub and
14:06that comparison, that accusation they make against
14:09Jesus, but goes directly to the
14:13parable and then brings up the topic of the
14:17mother of Jesus and his brothers, then
14:21we can see here that we can
14:24we have a complete pericope
14:28which refers not only to the topic
14:32of Beelzebub who has nothing to do with it and
14:35then we clearly define what the
14:39verses that come to us appropriately and
14:42that will help us define, we will
14:45For our final exercise, we will do
14:47precisely with this exercise to
14:50to be able to see how the definition actually works
14:55end of what the author is telling us
14:57proposing, then, can perfectly
15:00use this artificial suppression that I
15:04I'm doing this because, as we can see, if the
15:06Whether I remove it or leave it doesn't affect me.
15:10the exegesis I'm doing is good
15:12Let's stop here at this point.
15:15time to continue a little longer
15:18Let's continue with our course in exegesis
15:21Let's stop here at this point.
15:23next course of exegesis that is not
15:24See you in the next exegesis course, which we won't be doing.
15:25Let's stop here in the next course of exegesis that is not
15:26Let's stop here in the next course of exegesis that is not
15:30See you in the next exegesis course, which will not be
15:32See you in the next exegesis course, which will not be
15:34masters.
15:35And we will do it in the next course on exegesis, which will not be
15:36Thanks for watching the video.