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, based on one rabbinic culture the textual content observed the 1st guy, Adam, whereas the Church Fathers present in an identical 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 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
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. 9:2; Sibylline Oracles 1:33–4).
It is not clear whether the main text of R. Meir’s copy of the Torah read ‘death’ ( )מותinstead of ‘exceedingly’ ( )מאדor whether this was a marginal note. The midrash does not elaborate: we simply move on to the explanation of Adam’s death given by R. Hama b. R. Hanina, and from there to further considerations of Adam’s death. The problem posed by the text in Ezekiel 28:13 is central to the rabbinic exegesis here, and to the exegesis that we find in the Targum, as we will see in chapter 4.
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. xxi–xxiii. 4 Cambridge Cairo Genizah collection, catalogue no. 2. Perrot, La Lecture de la Bible dans la Synagogue, 55. ” 6 Fishbane, Haftarot, xxiv.