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 past due 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 stories 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, specifically among Jews and Christians, and the influence the explicit shape and wording of the textual content had at the formation and improvement of every interpretation.
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Extra resources for Adam, Satan, and the King of Tyre
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. Hiram, Pharaoh, Sennacherib, and Nebuchadnezzar are here joined by Nimrod, and all five are set in contrast to Abraham, Aaron, Moses, and David, who are lauded for their virtuous humility: Exodus Rabbah is a composite work: Sections 1–14 cover chapters 1–10 of the biblical book and are exegetical midrash, containing Midrashic comments to almost every verse.
Rather, He dressed her in twenty-four pieces of jewellery and then He brought her to him. Thus it is written, You were in Eden, the garden of God, every precious stone was your covering: carnelian, topaz, etc. (Ezek 28:13). Genesis Rabbah (18:1) The quotation from Ezekiel 28:13 is not given in full in the midrash (it is curtailed by the classic rabbinic “ וגומר = וגו׳et cetera”). The number of Hebrew words in verse 13 is actually 25 according to the Masoretic Text, but R. Hama b. R. Hanina has counted ‘every stone’ ( )כל־אבןas a single word.
39 Conclusion Interpretative Trajectory We find in many rabbinic texts a relatively early tradition that conflated Hiram with the figure of Ezekiel 28. The result is a portrayal of Hiram as being thoroughly villanous, despite the fact that the Hiram of KingsChronicles is otherwise lauded in rabbinic tradition. This conflation in turn gave rise to a series of negative portrayals of Hiram. The principal charge laid against Hiram is that along with Sennacherib, Nebuchadnezzar, Pharaoh, and/or Joash, he claimed divinity for himself.
Adam, Satan, and the King of Tyre by Hector M. Patmore