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 diversified interpretations in past due Antiquity. for instance, in line with one rabbinic culture the textual content talked about the 1st guy, Adam, whereas the Church Fathers present in an analogous textual content an outline of the autumn of devil. This e-book reports the rabbinic resources, 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, 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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Additional info for Adam, Satan, and the King of Tyre: The Interpretation of Ezekiel 28:11-19 in Late Antiquity
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. R. Nahman said, I was riding upon the shoulder of my grandfather and going up from his city to the village of Hanan on the Beth Shean road, and I heard R. Eleazar sitting and interpreting in the name of R. Meir, “behold very good and behold death was good”. It is not clear whether the main text of R. Meir’s copy of the Torah read ‘death’ ( )מותinstead of ‘exceedingly’ ( )מאדor whether this was a marginal note.
Rabbinic literature 37 rabbis use the Ezekiel text to highlight Adam’s glory and splendour. Yet the same text also becomes the basis for explaining the punishment of death imposed on Adam. This is achieved via the exegesis of the Ezekiel text as it relates to Hiram, the two traditions intersecting in the tradition of Adam receiving Hiram’s punishment vicariously (Gen R. B. Bat 75a–b). Techniques The first thing to note about the rabbinic interpretations of Ezekiel 28:11–19 is that none has as its primary aim the interpretation of the book of Ezekiel.
18:1; Eccl R. 8:2; Pes. K. 4:4; and Pes. R. 14:10) refer to wedding canopies is reasonably certain. Pirke de Rabbi Eliezer, a pseudepigraphic narrative midrash ascribed to tanna, Eliezer ben Hurqanos (1–2nd century ce), although the current composition dates to the 8th or 9th century and contains much material that postdates him by several centuries,21 makes crystal clear what sort of canopies we are dealing with. As part of a prolonged discussion of Adam it explains the significance of the number of the canopies as follows: The Holy One, blessed be He, made ten canopies ( )חופותfor Adam in the garden on Eden.
Adam, Satan, and the King of Tyre: The Interpretation of Ezekiel 28:11-19 in Late Antiquity by Hector M Patmore