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 varied interpretations in overdue Antiquity. for instance, in accordance with one rabbinic culture the textual content noted the 1st guy, Adam, whereas the Church Fathers present in an identical textual content an outline of the autumn of devil. This publication stories 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, particularly among Jews and Christians, and the influence the explicit 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
That God adorned Eve ‘like a bride’ before bringing her to 21 For example, reference to Arabic legends and halakhic customs current in the Land of Israel at the beginning of the geonic period. 22 The citation within Pirke de Rabbi Eliezer is given according to the MT. The text of Pirke de Rabbi Eliezer according to the text of the responsa database (Bar-Ilan University, The Global Jewish Database: The Responsa Project) in fact reads מלאכת הפוך ונקבין. For a brief discussion of the problems of editions of Pirke de Rabbi Eliezer see Barth, ‘The Ban and the “Golden Plate” ’, 625 n.
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.
Eccl 8:1), and the splendour that was bestowed upon the nation at Sinai (“A man’s wisdom makes his face shine” Eccl 8:1). 14 The connection of the verse from Ecclesiastes with that story of Adam from Genesis functions on the basis of word-play. The name Adam and the word for ‘man’ are the same in Hebrew ()אדם, a force that is lost in translation—the possibility of confusion explains the rabbis’ continuous use of ‘the First Man’ (הראשון )אדם, rather than simply ‘Adam’ ()אדם. Three texts are connected in this single exegetical thread: the text of Ecclesiastes is related to that of Ezekiel by its reference to wisdom found in both contexts; the latter is then related to that of Genesis by the Adam/ Man wordplay just described.