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 different interpretations in past due Antiquity. for instance, in line with one rabbinic culture the textual content observed the 1st guy, Adam, whereas the Church Fathers present in an analogous textual content an outline of the autumn of devil. This e-book reports 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, specifically among Jews and Christians, and the influence 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
Genesis Rabbah 18:3. 25 Two recensions of Midrash Tanhuma are recognized in the published versions: The version first published in Constantinople (1520/22) represents a redaction of geonic Babylonian extraction; the version published by Salomon Buber (1885) is a compilation of material from several manuscripts, and seems to represent a European recension of the text. Concerning the date, we can say only that versions of the Tanhuma-Yelammedenu midrash appear to have begun to crystallize towards the end of the Byzantine period (5th– 7th century ce) but continued to undergo revisions, Bregman, The Tanhuma-Yelammedenu Literature, 3–4; for a discussion of the problem see, Strack and Stemberger, Introduction to the Talmud and Midrash, 332–3.
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. Historical Context Dating rabbinic material is not an easy task. One can sometimes date the final redaction of a text with a modicum of certainty, but dating the actual traditions crystallised within those text is extremely challenging.
5 In this example the midrash weaves together the tradition of Daniel and Ezekiel via the reference to Daniel that is to be found in Ezekiel 28:3. As in the Babylonian Talmud (Hullin 89a) the humility of Daniel, based upon his sage reflection, is contrasted with the hubristic folly of Hiram. As the midrash puts it quite explicitly, to claim divinity for oneself is nothing less than idolatry and that invokes the wrath of God. While Hiram appears repeatedly in the quartet of blasphemers, next to Sennacherib (or Joash), Nebuchadnezzar, and Pharaoh, there is something unusual about Hiram’s presence among these scoundrels.