By Hector M Patmore
The oracle opposed to the King of Tyre, present in Ezekiel 28.12-19, is a tough textual content that encouraged diversified interpretations in overdue Antiquity. for instance, based on one rabbinic culture the textual content pointed out the 1st guy, Adam, whereas the Church Fathers present in a similar textual content an outline of the autumn of devil. This ebook reviews the rabbinic assets, patristic literature, the Targum, and the traditional translations, and seeks to appreciate the explanations for the various interpretation, the interplay among the exegetical traditions and the groups of interpreters, specifically among Jews and Christians, and the impression the explicit shape and wording of the textual content had at the formation and improvement of every interpretation.
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Additional resources for Adam, Satan, and the King of Tyre: The Interpretation of Ezekiel 28:11-19 in Late Antiquity
But the reason is lest the wicked perform a fraudulent repentance and lest the wicked say: The righteous only live because they are saving up religious acts and good deeds. We shall also store up religious acts and good deeds! 5 The Midrash turns its attention to the death of Adam on the basis of a reading of Genesis 1:31 found in a Torah scroll belonging to R. Meir. , Palestinian amora. 37 34 chapter two In the Torah of R. Meir it was found to be written “behold very good and behold death was good” (מות טוב הנה מאד טוב )הנה.
His judgement and destruction proceed from him’ refers to Nebuchadnezzar. R. Simon said: There is a traditional haggadah that Hiram was the husband of the mother of Nebuchadnezzar who stood against him and killed him; hence it is written, I brought forth fire from your midst, it consumed you (Ezek 28:18). ” (Ezek 28:17) or I brought forth fire from your midst, it consumed you (Ezek 28:18). Baba Bathra 75a–b, which introduces the actions of Hiram into the account of Adam, fusing our two rabbinic traditions into one.
Eccl 8:1), and the splendour that was bestowed upon the nation at Sinai (“A man’s wisdom makes his face shine” Eccl 8:1). 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.
Adam, Satan, and the King of Tyre: The Interpretation of Ezekiel 28:11-19 in Late Antiquity by Hector M Patmore
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