The article’s point of departure is a debate that took place in about 1290 between Zeraḥyah b. Isaac Ḥen and Hillel b. Samuel, two Jewish-Italian thinkers, that presents us with a surprisingly great variety of Arab, Jewish, and Latin-Christian exegetical and cosmological approaches regarding angelic nature. Zeraḥyah, following the dominant attitude among Arab, Muslim, and Jewish philosophers, strives to interpret the biblical angel-figure either naturalistically or allegorically. Conversely, Hillel cleaves more closely to Christian scholastic conceptions, adhering to the biblical narrative in the literal sense. The struggle between Jacob and the angel (Gen 32) posed one of the most challenging cases, presenting the interpreter with a situation in which an angel did not only appear but was also engaged in bodily contact. In the case of Hillel, his dual commitment as a Jewish Maimonidean heavily influenced by Latin Scholasticism led to the development of a highly unique solution.

这篇文章的出发点是大约 1290 年在 Zeraḥyah b. 之间发生的一场辩论。Isaac Ḥen 和 Hillel b. 塞缪尔，两位犹太-意大利思想家，向我们展示了阿拉伯、犹太和拉丁-基督教关于天使自然的解经和宇宙学方法的惊人多样性。Zeraḥyah 遵循阿拉伯、穆斯林和犹太哲学家的主流态度，努力从自然主义或寓言的角度来解释圣经中的天使形象。相反，希勒尔更接近基督教的经院观念，坚持字面意义上的圣经叙事。雅各与天使之间的斗争（创 32 章）构成了最具挑战性的案例之一，向翻译者展示了一个天使不仅出现而且还与身体接触的情况。在希勒尔的情况下，