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 diversified interpretations in past due Antiquity. for instance, in keeping with one rabbinic culture the textual content said the 1st guy, Adam, whereas the Church Fathers present in an identical textual content an outline of the autumn of devil. This ebook 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 impression the explicit shape and wording of the textual content had at the formation and improvement of every interpretation.
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Additional info for Adam, Satan, and the King of Tyre: The Interpretation of Ezekiel 28:11-19 in Late Antiquity
From this vantage point we are able to see the obvious connections between the traditions concerning Adam and those concerning Hiram. Both traditions draw a contrast between a state of glory and the devastating humiliation that follows (there is a clear echo of the Targum to Ezekiel here too). In both cases the identification of the figure—either with Adam or Hiram—is presupposed. Identifying the figure as Hiram, of course, requires the assumption that Hiram was blessed with extraordinary longevity, as Jerome points out (see page 75).
Ezek 28:3). ’ What was his fate? ” (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.
27 28 rabbinic literature 27 haggadot concerns Hiram’s false claim of divinity. According to the tradition such claims are somewhat typical of powerful foreign kings, and Hiram is repeatedly listed in a quartet of royal blasphemers along with Pharaoh, Sennacherib, and Nebuchadnezzar. ] Who is like You among those who call themselves gods? Pharaoh called himself a god, as it is said: “Since the Nile is mine and I have made myself ” (Ezek 29:3). And likewise Sennacherib, as it is said: “Who are they among the gods of these nations,” etc.
Adam, Satan, and the King of Tyre: The Interpretation of Ezekiel 28:11-19 in Late Antiquity by Hector M Patmore