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 overdue Antiquity. for instance, in accordance with 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 reports 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, 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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Additional resources for Adam, Satan, and the King of Tyre: The Interpretation of Ezekiel 28:11-19 in Late Antiquity
Ezek 28:17). 5 In this example the midrash weaves together the tradition of Daniel and Ezekiel via the reference to Daniel that is to be found in Ezekiel 28:3. As in the Babylonian Talmud (Hullin 89a) the humility of Daniel, based upon his sage reflection, is contrasted with the hubristic folly of Hiram. As the midrash puts it quite explicitly, to claim divinity for oneself is nothing less than idolatry and that invokes the wrath of God. While Hiram appears repeatedly in the quartet of blasphemers, next to Sennacherib (or Joash), Nebuchadnezzar, and Pharaoh, there is something unusual about Hiram’s presence among these scoundrels.
6 In bringing these texts into a liturgical relationship, the haftarah could provide a springboard from which the homily could be developed. g. Meg 29b) and continued to be widely practised well into the middle ages, how far back the choice and arrangement of haftarot in the cycle goes cannot be known with certainty. There was a great deal of variation in the haftarot over time and between regions—even between one Perrot, La lecture de la Bible dans la Synagogue, 55. See Wacholder, ‘Prolegomenon’, esp.
124b), but underwent numerous redactions, beginning in the amoraic period, so that its origins are difficult to determine. 4 concerning the identification of Hirah with Hiram (see page 26 n. 30) also presupposes the identification of Hiram with the figure in Ezekiel 28, so identification of the two figures may date from as early as the second century, if the tannaitic attribution is assumed trustworthy. 49 Porton, ‘Rabbinic Midrash’; Strack and Stemberger, Introduction to the Talmud and Midrash, 279.
Adam, Satan, and the King of Tyre: The Interpretation of Ezekiel 28:11-19 in Late Antiquity by Hector M Patmore