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, in keeping with one rabbinic culture the textual content talked about the 1st guy, Adam, whereas the Church Fathers present in an analogous textual content an outline of the autumn of devil. This e-book experiences the rabbinic assets, 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, particularly among Jews and Christians, and the influence 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
10 Strack and Stemberger, Introduction to the Talmud and Midrash, 321. 11 On the work’s date and nature: Herr, ‘Ecclesiastes Rabbah,’ 90–91. rabbinic literature 19 the angels (Pesikta Rabbati 14:9 cf. Gen R. 17:4; Num R. 19:3; Tanh. B. חקת, 57). g. Num R. g. 8–9; 4Q504 Words of the Luminaries), although the idea that Adam’s rule indicated his wisdom is not developed in those contexts. Other sources do make the connection between Adam and wisdom at creation: Targum Pseudo-Jonathan on Genesis 2:25 states quite explicitly “they [Adam and Eve] were wise (;”)חכימין12 Ben Sira states that God filled Adam with “knowledge and understanding” (17:7, 11) but concludes that “the first man did not know her [Wisdom] perfectly” (24:28); and Wisdom of Solomon portrays personified Wisdom as providing Adam with the support that enabled him to rule over the animals (1:1–4 cf.
It existed in uniform shape by the end of the 1st century ce,43 and as our manuscript sources for Rabbinic literature are relatively late, any remaining variations may well have been ironed out in the process of transmission. Historical Context Dating rabbinic material is not an easy task. One can sometimes date the final redaction of a text with a modicum of certainty, but dating the actual traditions crystallised within those text is extremely challenging. This is particularly clear in cases where a saying or argument is attributed to an authority who predates the actual compilation of the text by several hundred years: frequently we have no way of verifying the text’s attribution.
Perrot notes that even before 70 ce “some prophetic texts seem already to gravitate around some texts of the Tora”; Perrot, ‘The Reading of the Bible in the Ancient Synagogue’, 157. 9 Cf. Eccl R. 7:1— זה אדם הראשון דכתיב אתה חותם תכנית,ד״א החכמה תעוז לחכם Another interpretation of Wisdom gives strength to the wise (Eccl 7:19a): This is the First Man of whom it is written, You were a seal of perfection (Ezek 28:12). 10 Strack and Stemberger, Introduction to the Talmud and Midrash, 321. 11 On the work’s date and nature: Herr, ‘Ecclesiastes Rabbah,’ 90–91.