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 various interpretations in overdue Antiquity. for instance, based on one rabbinic culture the textual content stated the 1st guy, Adam, whereas the Church Fathers present in a similar 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 various interpretation, the interplay among the exegetical traditions and the groups of interpreters, specifically 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
1 to take up Ezekiel 28, and to interpret it as referring to the origin of 1 For biography and further bibliography: Siniscalco, ‘Tertullian’; Moreschini and Norelli, Early Christian Greek and Latin Literature, Vol. 1, 332–57; Kannengiesser, Handbook of Patristic Exegesis, 593, 602–3, 606–7. 42 chapter three evil in the world. The passage occurs in Tertullian’s extensive denunciation of Marcion (entitled Against Marcion, composed between 207–208 ce),2 whose views are one of the most well known of all the early heresies.
The angels were playing upon timbrels and dancing with pipes (מתופפים בנקבים ומרקדין )בתופים, [as it is written], “[The] work of your drums and your pipes (ונקביך )תפיך22” (Ezek 28:13). Pirke de Rabbi Eliezer 11 None of our other sources make this quite as clear, but Genesis Rabbah (18:1) and Midrash Tanhuma Buber (חיי שרה, 58) hint in this direction: Genesis Rabbah prefaces the debate concerning the enumeration of the canopies with a teaching ascribed to R. Benaiah and R. ) 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.
42 In our case this does not concern differing approaches, only differing results, notably in the debate about the number of canopies in Leviticus Rabbah 20:2 (page 21). g. plene or defective spelling) the base text we find is that of the Masoretic Text. This should not surprise us: the Masoretic Text is the text of Rabbinic Judaism. It existed in uniform shape by the end of the 1st century ce,43 and as our manuscript sources for Rabbinic literature are relatively late, any remaining variations may well have been ironed out in the process of transmission.