Adam, Satan, and the King of Tyre - download pdf or read online
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, based on one rabbinic culture the textual content stated the 1st guy, Adam, whereas the Church Fathers present in an analogous textual content an outline of the autumn of devil. This ebook experiences 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 explicit 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
G. 2 Chron 24:17–19; cf. Exod R. 8:2). Hiram, on the other hand, has no particularly iniquitous credentials. Indeed, on the basis of the description of the king of Tyre as “full of ( )מלאwisdom and entirely beautiful” in Ezekiel (28:12), Hiram is incorporated into a list, recorded in Abot de Rabbi Nathan,36 of six figures of whom it was said that they were full (מלאים נקראו אלו )ששה: Cf. 46. For a description of ARN see Strack and Stemberger, Introduction to the Talmud and Midrash, 225–27.
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. All are concerned with explaining another text: citations from Ezekiel are introduced because in the view of the interpreter they shed light on the first text. This ‘one verse in light of another’ technique is marked by rabbinic devices such as “this refers to what is written” (זש״ה, page 27) or as one of a number of explanations of the same verse ( ;דבר אחרpages 22, 27).
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. With Hiram, Kugel, Traditions of the Bible, 69–71. Cf. Pirke de Rabbi Eleazer 11 and freq. where Torah personified is the interlocutress. 38 39 36 chapter two Sennacherib, and Nebuchadnezzar there was an added connection: claiming divinity for oneself, it seems, was a family tradition.
Adam, Satan, and the King of Tyre by Hector M. Patmore