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 varied interpretations in past due Antiquity. for instance, in keeping with 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 booklet stories 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
Hullin 89a In the Babylonian Talmud it becomes clearer that what concerns the rabbis is more than simply pride: it is the failure to acknowledge God as the author of one’s worldly success (cf. Sir 10:26–11:6). All these characters bring destruction upon themselves not simply because they claim to be divine, nor simply because they exalt themselves. Rather, it is because the grounds on which they exalt themselves come not through their own efforts but are granted by God, yet they systematically fail to acknowledge this.
Levi (late 3rd Cent. Palestinian amora) that Adam’s wisdom caused the heel of his foot to outshine the sun: Another interpretation of Who is like the wise man? ” (חכמה מלא תכנית חותם אתה יופי וכלילEzek 28:12). And who knows the interpretation ( )פשרof a thing? (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).
Leviticus Rabbah 20:2 The text then proceeds to give a number of examples by which the modesty of the righteous is demonstrated, of which Adam is one. The tradition concerning the number of canopies is preceded by the tradition concerning the brightness of Adam’s heal and both are clearly intended to highlight the original glorious status enjoyed by Adam. But the purpose of the passage is not to discuss Adam’s fall, but to emphasise that despite his glory God created him from dust. In other words, despite his glory he did not boast, because of his righteousness towards God.
Adam, Satan, and the King of Tyre: The Interpretation of Ezekiel 28:11-19 in Late Antiquity by Hector M Patmore