By Hector M Patmore
The oracle opposed to the King of Tyre, present in Ezekiel 28.12-19, is a tricky textual content that encouraged different interpretations in overdue Antiquity. for instance, in keeping with one rabbinic culture the textual content observed the 1st guy, Adam, whereas the Church Fathers present in an identical textual content an outline of the autumn of devil. This e-book reports the rabbinic assets, patristic literature, the Targum, and the traditional translations, and seeks to appreciate the explanations for the varied interpretation, the interplay among the exegetical traditions and the groups of interpreters, particularly among Jews and Christians, and the influence the categorical shape and wording of the textual content had at the formation and improvement of every interpretation.
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Additional info for Adam, Satan, and the King of Tyre: The Interpretation of Ezekiel 28:11-19 in Late Antiquity
Pirke de Rabbi Eleazer 11 and freq. where Torah personified is the interlocutress. 38 39 36 chapter two Sennacherib, and Nebuchadnezzar there was an added connection: claiming divinity for oneself, it seems, was a family tradition. The common notion throughout is that for Hiram these idolatrous claims led to destruction, a concept that has similarities with the Targum’s reading of Ezekiel 28:11–19 as we will see in Chapter 4, although in the midrashim and the Talmud there is of course the added dimension of claims of divinity, which are absent in the Targum.
14 The connection of the verse from Ecclesiastes with that story of Adam from Genesis functions on the basis of word-play. The name Adam and the word for ‘man’ are the same in Hebrew ()אדם, a force that is lost in translation—the possibility of confusion explains the rabbis’ continuous use of ‘the First Man’ (הראשון )אדם, rather than simply ‘Adam’ ()אדם. Three texts are connected in this single exegetical thread: the text of Ecclesiastes is related to that of Ezekiel by its reference to wisdom found in both contexts; the latter is then related to that of Genesis by the Adam/ Man wordplay just described.
Eccl 8:1), [this is] he who specified ( )פרשnames for all things [as is said] “so the man gave names [to all cattle, and to the fowl of the air]” (Gen 2:20). The wisdom of Adam (or ‘man’; )אדםcauses his face to shine (Eccl 8:1). R. Levi [said] in the name of R. Simeon ben Menasya: The round part (lit. apple )תפוחof Adam’s heel caused the globe of the sun to appear dim. But do not be astonished. It is the custom of the world that when a man has two salvers made for him, one for himself and one for his steward, whose salver does he have made more beautiful?
Adam, Satan, and the King of Tyre: The Interpretation of Ezekiel 28:11-19 in Late Antiquity by Hector M Patmore