Adam, Satan, and the King of Tyre by Hector M. Patmore

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 different interpretations in overdue Antiquity. for instance, in line 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 publication experiences the rabbinic resources, 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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On account of the things with which the nations of the world exalt themselves before Him they are called to account, as it is said: “For He is highly exalted”. Mekhilta de Rabbi Ishmael (Shirah 2:12–91) This forms the conclusion of a lengthy haggadah on the phrase “for He is highly exalted” (Exod 15:1), which presents a long list of examples of pride, arrogance, and self-dependence. This extensive list takes in the generation of flood, the people of Sodom, the Egyptians, Sisera, Samson, Absalom, Sennacherib, Nebuchadnezzar (for whom Isa 14:13–14 is again employed), and the personified city of Tyre, all of whom received punishment for acts of proud defiance, meted out by God.

In the Babylonian Talmud it is this question of misplaced pride that comes to the fore and the claims of divinity are set aside. Hiram, Pharaoh, Sennacherib, and Nebuchadnezzar are here joined by Nimrod, and all five are set in contrast to Abraham, Aaron, Moses, and David, who are lauded for their virtuous humility: Exodus Rabbah is a composite work: Sections 1–14 cover chapters 1–10 of the biblical book and are exegetical midrash, containing Midrashic comments to almost every verse. It is a relatively late redaction (c.

27 Whether the exegetical tradition is thinking of wedding canopies or of eschatological canopies, there is a common point being made: that Adam was graced with hyperbolic glory prior to his transgression and expulsion. g. Sir 49:16; Sib Or 1:24; Apoc. 30 This rabbinic lore revolving around the ‘Hiram’ of Ezekiel 28:11–19 is concerned exclusively with the figure’s false claims of divinity, his arrogance, and the destruction that this brings upon him. One of the most widely attested of these Freedman and Simon, Midrash Rabbah, Vol.

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