By Hector M Patmore

ISBN-10: 9004207228

ISBN-13: 9789004207226

The oracle opposed to the King of Tyre, present in Ezekiel 28.12-19, is a tough textual content that encouraged assorted interpretations in overdue Antiquity. for instance, in response to one rabbinic culture the textual content talked about the 1st guy, Adam, whereas the Church Fathers present in a similar textual content an outline of the autumn of devil. This publication reports the rabbinic resources, 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 impact the categorical shape and wording of the textual content had at the formation and improvement of every interpretation.

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Extra info for Adam, Satan, and the King of Tyre: The Interpretation of Ezekiel 28:11-19 in Late Antiquity

Example text

Hiram, Pharaoh, Sennacherib, and Nebuchadnezzar) is also found in a handful of other contexts with some interesting variation. Midrash Tanhuma / Tanhuma Buber (‫וארא‬, 8) records the tradition of “the four sons of men who made themselves god” but introduces an otherwise unknown tradition that they all married similar women who, the text rabbinic literature 29 suggests, bring about their destruction. ” In this passage from Midrash Tanhuma Buber, which is also found in Exodus Rabbah 36:2—both late sources32—we find that Sennacherib has dropped out of the quartet to be replaced by Joash, King of Judah.

That this unusual physical feature is to be taken as a mark of glory is confirmed by the context, the current extract being immediately followed by the discussion of the glorious canopies (see below, page 21f ). In the fourth pesikta of the work in Rav Kahana’s name this particular exegetical thread fits within a series of interpretations of the first verse of Ecclesiastes 8, which describe the wisdom of Israel in their adherence to the Torah and Moses, who gave to Israel the Oral Torah (Who is like the wise man?

2 (Exod 27:20) The notion in both these examples however remains the same: these historical figures brought destruction upon themselves. But it is not the claims of divinity per se that are the problem here. Rather, it is the pride that underlies them. g. ” Ps 94:2; “I will put an end to the pride of the arrogant, and lay low the haughtiness of ruthless” Isa 13:11 cf. ; Dan 4:37; Zech 10:11; Luke 1:51). In the Babylonian Talmud it is this question of misplaced pride that comes to the fore and the claims of divinity are set aside.

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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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