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 past due Antiquity. for instance, in keeping with one rabbinic culture the textual content pointed out the 1st guy, Adam, whereas the Church Fathers present in an identical textual content an outline of the autumn of devil. This publication reviews 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 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
Cf. also Golitzin, ‘Recovering the ‘Glory of Adam’,’ 279–308. 29 Traditions surrounding Hiram are diverse, particularly in the later Midrashim. See Ginzberg, IV, 335–6; VI 424–6. g. Yalkut Shimoni (Parasha Lech Lecha, 247). 4 records a dispute over whether the Hirah mentioned in Gen 38:1 is one and the same as Hiram mentioned in Kings/Chronicles. Both parties presuppose that the figure mentioned in Ezekiel 28 is the same Hiram. 4: “And turned in to a certain Adullamite, whose name was Hirah” (Gen 38:1).
Oholiab was called ‘full’ because it was said: ‘he filled them with a wise heart’ (Exod 35:35). Hiram was called ‘full’ because it was said: ‘full of wisdom and entirely beautiful’ (Ezek 28:12). Abot de Rabbi Nathan (version B, 43) All the figures are clearly named in the list in order to be praised. Aside from Joshua and the Lord, who need no introduction, Hiram is listed alongside Caleb, who is singled out for his steadfastness to the Lord in the wilderness (Num 14:24), Bezalel, who prepared the tent of meeting and all the priestly vestments (Exod 35:30), and Oholiab Bezalel’s pupil.
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. 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.