Adam, Satan, and the King of Tyre: The Interpretation of by Hector M Patmore

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 different interpretations in overdue Antiquity. for instance, based on one rabbinic culture the textual content mentioned the 1st guy, Adam, whereas the Church Fathers present in an identical 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, 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 resources for Adam, Satan, and the King of Tyre: The Interpretation of Ezekiel 28:11-19 in Late Antiquity

Sample text

But for Hiram the story is just the same as elsewhere: his pride brings about his destruction. Pharaoh was one of four men who made themselves gods and thereby brought evil upon themselves. These were: Hiram, Nebuchadnezzar, Pharaoh, and Joash, King of Judah.  and you have said: I am a god (Ezek 28:2). Whence do we know that he brought destruction upon himself ? 33 You ruined your wisdom on account of your splendour. Upon the ground I cast you, before kings I set you so as to see you (Ezek 28:17).

G. R. Levi; R. Hama b. R. Hanina). Even accepting that the Babylonian Talmud exercises a fair degree of freedom in recasting Palestinian haggadoth, so that it is unclear how much of the haggadah is the responsibility of the Palestinian sources and how much the Babylonian editors,47 the tannaitic and most of the amoraic literary strata of the Babylonian Talmud are by and large understood to have been formulated and accepted as authoritative by the time of Rav Ashi (d. B. Mets. 48 The tradition that identified the Hiram mentioned in the books of Kings and Chronicles with the King of Tyre of Ezekiel 28:11–19 must have predated the rabbis’ reflections on the Ezekiel 28 figure’s hubristic pride and blasphemous claims, since this reflection presupposes the equation of the two figures.

A loathsome work, ‫עבודה‬ ‫ ;)זרה‬for just as idolaters will be punished, so will their deities too be punished, as it says, And against all the gods of Egypt I will execute judgments (Exod 12:12). Thus one finds in the case of Daniel. This haggadah is attributed to R. Eleazar bar R. ). 34 rabbinic literature 31 When he interpreted Nebuchadnezzar’s dream, what is said? “Then the king Nebuchadnezzar fell upon his face, and worshipped Daniel and commanded that they should make offerings of sweet odours unto him” (Dan 2:46).

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