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 line with one rabbinic culture the textual content stated the 1st guy, Adam, whereas the Church Fathers present in an identical textual content an outline of the autumn of devil. This e-book reviews 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 impact the categorical 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
Even accepting that the Babylonian Talmud exercises a fair degree of freedom in recasting Palestinian haggadoth, so that it is unclear how much of the haggadah is the responsibility of the Palestinian sources and how much the Babylonian editors,47 the tannaitic and most of the amoraic literary strata of the Babylonian Talmud are by and large understood to have been formulated and accepted as authoritative by the time of Rav Ashi (d. B. Mets. 48 The tradition that identified the Hiram mentioned in the books of Kings and Chronicles with the King of Tyre of Ezekiel 28:11–19 must have predated the rabbis’ reflections on the Ezekiel 28 figure’s hubristic pride and blasphemous claims, since this reflection presupposes the equation of the two figures.
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.
Genesis Rabbah 18:3. 25 Two recensions of Midrash Tanhuma are recognized in the published versions: The version first published in Constantinople (1520/22) represents a redaction of geonic Babylonian extraction; the version published by Salomon Buber (1885) is a compilation of material from several manuscripts, and seems to represent a European recension of the text. Concerning the date, we can say only that versions of the Tanhuma-Yelammedenu midrash appear to have begun to crystallize towards the end of the Byzantine period (5th– 7th century ce) but continued to undergo revisions, Bregman, The Tanhuma-Yelammedenu Literature, 3–4; for a discussion of the problem see, Strack and Stemberger, Introduction to the Talmud and Midrash, 332–3.
Adam, Satan, and the King of Tyre by Hector M. Patmore