King_of_Tyre_Research_Paper_-_Jeff_Edwards.pdf

AN EXAMINATION OF THE IDENTITY OF THE KING OFTYRE IN EZEKIEL 2811-19

by

Jeffrey L Edwards

BS Baptist Bible College 1988MA Dallas Theological Seminary 1994

MDiv Equiv Baptist Bible Seminary 2011

A RESEARCH PAPER

Submitted to Dr Alan Ingallsin partial fulfillment of the requirements

for the courseSEMINAR IN OT HERMENEUTICS AND EXEGETICAL METHOD OT-1

at Baptist Bible Seminary

Clarks Summit PennsylvaniaApril 11 2014

Copyright 2014 by Jeffrey L EdwardsAll rights reserved

vi

TABLE OF CONTENTS

Section

1 INTRODUCTION 1

Authorship 2

Dating 4

Structure 5

Identity of the King of Tyre 11

2 EXEGESIS OF EZEKIEL 2811ndash19 16

Ezekiel 2811 20

Ezekiel 2812 21

Ezekiel 2813 26

Ezekiel 2814 33

Ezekiel 2815 40

Ezekiel 2816 43

Ezekiel 2817 46

Ezekiel 2818 49

Ezekiel 2819 52

3 CONCLUSION 56

BIBLIOGRAPHY 58

1

INTRODUCTION

Ezekiel 2811ndash19 endures as a sign of the struggle to understand Godrsquos Word and

ldquothe immense difficulties with which the text confronts any interpreterrdquo1 This text while

artistically beautiful remains one of the biggest challenges to overcome in studying Ezekiel2

The reason behind this consensus of opinion regarding the text of Ezek 2811ndash19 stems from

a supposition ldquoThe Hebrew text contains cryptic vocabulary and at points appears to be

corrupt Despite enormous scholarly interest in this passage a proper translation is far from

certainrdquo3 The clarity of the present text itself notwithstanding there remain many other

difficulties within Ezekiel that continue to cloud our understanding of this book

A wide variety of literary forms are used in the book There are funeral laments fables and allegories visions symbolic actions historico-theologicalnarrative legal sayings ritual and priestly regulations disputation oracles and many shorter forms such as quotations oaths sayings and proverbs Theprophet enlisted a panoply of literary genres to present his case effectively4

1 Ronald M Hals Ezekiel The Forms of the Old Testament Literature Vol 19 eds Rolf P Knierimand Gene M Tucker (Grand Rapids Wm B Eerdmans 1989) 199

2 ldquoChapter 28 is at the same time one of Ezekiels most intriguing artistic creations and one of the mostdifficult texts in the entire bookrdquo Daniel I Block The Book of Ezekiel Chapters 25ndash48 (Grand Rapids Wm BEerdmans 1998) 87 Also ldquoThis is one of the most difficult passages in the Book of Ezekielmdashif not in thewhole Biblerdquo Frank E Gaebelein IsaiahndashEzekiel vol 6 of The Expositors Bible Commentary ed Walter CKaiser Jr (Grand Rapids Zondervan 1986) 882 Furthermore ldquoScholars are agreed that Ez 2811ndash19 is one ofthe most obscure passages in the entire book of Ezekielrdquo H J Van Dijk Ezekiels Prophecy on Tyre A NewApproach (Rome Italy Pontifical Gregorian University 1968) 113

3 Greg Schmidt Goering ldquoProleptic Fulfillment of the Prophetic Word Ezekielrsquos Dirges over Tyre andits Rulerrdquo Journal for the Study of the Old Testament 36 no 4 (2012) 484

4 Tremper Longman III and Raymond B Dillard An Introduction to the Old Testament 2nd ed(Grand Rapids Zondervan 1994) 367 Also ldquoEzekiel uses almost every kind of literary device and imagery tocommunicate graphically the messages of judgment and blessing dreamsndashvisions (chs 1ndash3 8ndash11) apocalypticliterature (371ndash14 40ndash48) drama (4ndash5 12) allegory parable proverbs (1644 182) and funeral dirges (1926ndash28 32)rdquo Frank E Gaebelein IsaiahndashEzekiel 745

2

Authorship

These issues about the text of Ezek 2811ndash19 develop from four primary points the

last of which describes the topic of this paper authorship dating structure and the identity

of the king of Tyre First the identity of the true author of this book remained until recently5

one of the few unchallenged facts about Ezekiel but even that comes under scrutiny now A

correct understanding of Ezek 2811ndash19 requires a correct understanding of the authorship of

the book of Ezekiel Three primary views exist regarding the authorship of Ezekiel

First some scholars argue against Ezekiel as the sole author of the book of Ezekiel

The unevenness in size and variations in the patterning suggest that thisCOLLECTION of collections was not some large-scale unit planned from the outsetbut instead one which took shape by an editorial process working to create anarrangement that would provide some order6

This concept of an editorial process developed out of a need to understand the seeming

incongruities within the text7 therefore this multiple author view exists

Second according to scholars like Zimmerli Ezekielrsquos text demonstrates that Ezekiel

worked alongside these editors ldquoThe book has undergone a considerable later editing and in

its present form cannot simply be derived from the figure of the prophet himselfrdquo8 Zimmerli

5 ldquoEzekiels authorship and the unity of the book were never seriously questioned before the secondquarter of the twentieth century though some consider Josephus remark (Antiq X 79 [v1]) that Ezekiel leftbehind him two books to be an early witness to disunityrdquo Gaebelein IsaiahndashEzekiel 739

6 Hals Ezekiel 179

7 The overall structure of Ezekiel ldquois also quite clearly not something that the original prophet couldhave imposedrdquo Ronald E Clements Old Testament Prophecy From Oracles to Canon (LouisvilleWestminster John Knox Press 1996) 152

8 Walther Zimmerli Ezekiel 1 I Teilband (Neukirchen-Vluyn Germany Neukirchener Verlag 1969)trans James D Martin as Ezekiel 1 A Commentary on the Book of the Prophet Ezekiel Chapters 25ndash48 edPaul D Hanson (Minneapolis Fortress Press 1979) 18

3

postulates that the ldquoschool of Ezekielrdquo9 edited the prophetrsquos writings into their present form

This differs from the last view in that while some parts came from other authors10 Ezekiel

himself joined them in that editing process11 The ideas fueling these first two opinions

appear in discussions about the arrangement of the text Hals in discussing the arrangement

of Ezek 25ndash32 argues for an acceptance of this editing ldquoThe overlapping inconsistency of

these patterns of organization reflects the complicated history of the development of this

collectionrdquo12 Some scholars therefore include Ezekiel as an editor

Third some scholars believe Ezekiel alone wrote this book The problems they see in

the MT that lead to a multiple author view exist because of an unwillingness to accept the

integrity of the MT tradition Gaebelein makes the case most succinctly

Many scholars feel that the text of Ezekiel that we have is in one of the worst states ofpreservation of any OT book The basis for this opinion normally lies in theobscurities of technical expressions (such as dates and measurements) and hapaxlegomena (words appearing only once) that have led to copyist errors Manytranslators have resorted to conjecture and textual emendations to try to solve theseproblems and ldquomake senserdquo of the text But textual evidence for most of theldquocorrectionsrdquo is sparse [Yet] they feel free to alter the text as they wish to Unless there is adequate and sufficient textual data to warrant a better reading of theMT in accord with normal textual-critical guidelines no reason exists to alter itSome appeal to the LXX to control the Hebrew text of Ezekiel but the paraphrasing

9 Ibid 70

10 ldquoJ Garscha has renewed the demand for a more radical approach to the questions of the literarystructure of the book and has argued that only a relatively small portion of the extant prophecies comes fromEzekiel Overall the much more cautious approach shown by Zimmerli would appear to be justified and theconclusion may be drawn that a quite remarkable part of the general homogeneity and uniformity of the bookstems from the contributions of Ezekiel himselfrdquo Clements Old Testament Prophecy 152

11 ldquoThe majority of contemporary scholars have followed Howie and Zimmerli because the styleand content of Ezekiel are so remarkably consistent though some hold to a Palestinian locale for thecomposition some to a later editing (Brownlee Greenberg Zimmerli) and some to rhetorical criticism andstructural analysisrdquo Frank E Gaebelein IsaiahndashEzekiel 740 Also ldquoEzekiel himself lived to see the failure ofhis prophecy that Nebuchadnezzar would destroy Tyre and amended it (2917ff) but his amendment alsoproved wrongrdquo Moshe Greenberg Ezekiel 1ndash20 A New Translation with Introduction and Commentary (NewYork Doubleday 1997) 14ndash15

12 Hals Ezekiel 184

4

tendency of that textual recension along with its propensity to omit repetitions and tointerpolate explanations impugn its reliability A proper understanding of thearrangement of the book demonstrates that the Hebrew text may be understoodadequately as it stands13

The discovery of the correct text of Ezek 2811ndash19 involves examining each available

resource This study takes under advisement the issues raised by Petersen14 nevertheless an

admitted preference remains for the MT when arguments for both views appear equal15

Dating

Second scholars date Ezekiel based mostly on the internal data of the fourteen dates

throughout the book These dates range from 593 BC (Ezek 11ndash2 316) to 531 BC (Ezek

2917) Ezekiel develops his message logically and places these dates throughout his book

almost without exception in chronological order16 Nevertheless ldquothe fourteen dates may be

viewed as one but not the single key to the structurerdquo17 These dates find their heaviest

concentration in Ezek 25ndash3218 These dates help the exegete understand the text of Ezekiel

13 Gaebelein IsaiahndashEzekiel 746

14 ldquoThe entire Hebrew manuscript is about 4 to 5 percent longer than the LXX Emmanuel Tov hasargued convincingly that the Greek versions reflect an earlier form of the book that has been supplemented by alayer of additions The LXX preserves in Greek a form of the book prior to that redaction whereas the MTincludes the literature in that latest editionrdquo David L Petersen The Prophetic Literature An Introduction(Louisville Westminster John Knox Press 2002) 165ndash166

15 ldquoWhereas in the past some have almost automatically assumed the superiority of LXX over MTrecent scholars have tended to be more eclectic in some instances showing a decided preference for MT Onecannot assume uncritically that MT always reflects the correct reading It is obvious from Qumrandocuments that the book of Ezekiel was highly treasured in this community In general these support thereadings of MT against the versionsrdquo Daniel I Block The Book of Ezekiel Chapters 1ndash24 (Grand Rapids WmB Eerdmans 1998) 42


17 C Hassell Bullock An Introduction to the Old Testament Prophetic Books (Chicago MoodyPublishers 1986) 289

18 Hals Ezekiel 179

5

Structure

Third scholars across the gamut of theological views generally agree on the broad

structure of Ezekiel First they agree that Ezekiel contains three divisions 1ndash24 25ndash32 and

33ndash48 This division endures as one of the few things on which scholars seem to agree19

ldquoThe theme that is left off at the end of Chapter 24 is not resumed until Chapter 33 breaking

the continuity of the narrative is a large section of the book (Chapters 25ndash32) containing

oracles against foreign nationsrdquo20 There exists one other slight variation in this division

The oracles in the book of Ezekiel divide naturally on the basis of time and subjectmatter into four general parts Ezekiels call to prophetic service (11ndash327)pronouncements of doom upon IsraelJudah (41ndash2427) pronouncements of doomupon the nations (251ndash3232) pronouncements of hope for IsraelJudah (331ndash4835) Apart from these obvious major divisions this book is one of the easiest inthe entire canon to outline thanks to the clear demarcation of individual oracles21

Ezekielrsquos intended outline apart from Blockrsquos adjustment finds little dissent among scholars

The division of Ezek 25ndash32 follows this same reasoning producing a widely agreed upon

basic division albeit from scholars of different theological perspectives and for various

19 In this general agreement are Gaebelein IsaiahndashEzekiel 744 See also Bullock An Introduction tothe Old Testament Prophetic Books 291 See also Joseph Blenkinsopp Ezekiel Interpretation a BibleCommentary for Teaching and Preaching (Louisville John Knox Press 1990) 107

20 Peter C Craigie Ezekiel (Philadelphia Westminster Press 1983) 187

21 Block The Book of Ezekiel Chapters 1ndash24 23

6

reasons22 Each of these scholars furthermore sees the same focus of Ezek 25ndash32 on the

number seven23

A closer look reveals that a total of seven nations are addressed that seven separateprophecies are devoted to the seventh nation Egypt and that in the seventh of thoseprophecies against Egypt seven nations are surveyed as the other inhabitants of theunderworld Clearly a fascination with the number seven has played a part in thearranging of this material24

This use by Ezekiel of the number seven assists his audience in correctly dividing the text of

Ezek 25ndash32 into identifiable sections

Second other identifying marks in Ezekiel also lend a hand in determining Ezekielrsquos

outline including some repeated phrases ldquoThese formulae have often been appealed to as

criteria for isolating layers of text in the book25 However the random presence of the

citation and signatory formulae in the middle of oracles and the irregularity of the latter at the

22 Even redaction scholars argue for the same three part division of Ezekiel Leslie C Allen Ezekiel20ndash48 vol 29 of Word Biblical Commentary eds David A Hubbard and Glenn W Barker (Nashville ThomasNelson 1990) 73 Also ldquoThis collection of sayings has been put together out of diverse material according to adefinite pattern arranged in groups of seven An originally separate collection of seven anti-Egyptiansayings has been introduced by a brief word of promise addressed to Israel (2824ndash26) and the other majorcollection directed against Tyre is also sevenfold the individual units distinguished by their headings (26 1 715 19 271 281 11) There may not be any particular significance in this except to indicate the care withwhich the material in the book has been arrangedrdquo Blenkinsopp Ezekiel 107ndash108

23 Keil agrees that the number seven significantly impact this context ldquoWhen therefore Ezekielselects seven nations and utters seven words of God concerning the principal nation namely Egypt he evidentlyintends to indicate thereby that the judgment predicted will be executed and completed upon the heathen worldand its peoples through the word and acts of Godrdquo Carl Friedrich Keil and Franz Delitzsch Commentary on theOld Testament Ezekiel (Peabody MA Hendrickson 1996) 202 See also Petersen The Prophetic LiteratureAn Introduction 140

24 Hals Ezekiel 178

25 Block identifies the common threads of several formulae that some use to clarify Ezekielrsquos outlineldquoThe reader of Ezekiels oracles is struck by the preponderance and repetition of formulaic expressions in thebook some of which are common among the prophets others unique to Ezekielrdquo Block also cites yet anothermethod that some use to determine the structure of Ezekiel ldquoVariations of the formula lsquothe word of Yahwehcame to me sayingrsquo commonly referred to as the word-event formula occur more than fifty times in the bookrdquoBlock The Book of Ezekiel Chapters 1ndash24 30ndash32

7

end diminish their reliability as markers of literary stratificationrdquo26 Ezekiel used many

methods to assemble these oracles No single method including formulae accounts for his

structure

Third the judgment of God in direct relation to the immediate context of Ezek

2811ndash19 comes through clearly in Ezek 25ndash32 Ezekiel intended to use matters regarding

Godrsquos judgment to prepare Israel for her future (Ezek 33ndash48) ldquoThis prepares the ground for

what is anticipated in 2825ndash26 at the heart of the collection of chps 25ndash32 that Yahweh

will gather his people and bring them back to the landrdquo27 Most scholars give this entire

section (Ezek 25ndash32) the general title of ldquooracles against foreign nationsrdquo28 However

Ezekiel also wrote a few oracles against foreign nations in other parts of his book29 Ezekielrsquos

message for each nation follows the same reasoning ldquoTyre and Egypt became obvious

candidates for special consideration within the perspective of a stress on Yahwehs total

sovereignty and the prideful folly of any opposition to his willrdquo30 These judgments on these

nations served a purpose and Ezekiel spoke similarly about each one ldquoIn each case a crime

26 Ibid 34

27 Thomas Renz The Rhetorical Function of the Book of Ezekiel (Boston Brill Academic 2002) 94Block concurs with this assessment ldquoThe words of hope inserted in 2824ndash26 function as a fulcrum dividingEzekiels oracles against foreign nations into two sensitively balanced halves virtually identical in lengthrdquoDaniel I Block The Book of Ezekiel Chapters 25ndash48 4

28 Form criticism comes to the same conclusion for the division of the text albeit using a differentmethod ldquoEach is introduced by the messenger formula and proceeds from reason accusation to a logicalverdict and the closing recognition formulardquo Allen Ezekiel 20ndash48 66 Also ldquoNonetheless to speak of theoracles against foreign nations as a distinctive genre is misleading Ezekiels prophecies in this collectiondisplay no functional or formal differences from his oracles of judgment against JudahIsraelrdquo Daniel I BlockThe Book of Ezekiel Chapters 25ndash48 3

29 ldquoIn ch 35 an extended message concerning Edom interrupts his salvation oracles Some scholarsplace the oracles against Gog in chs 38ndash39 within this class as wellrdquo Ibid 4

30 Hals Ezekiel 185

8

is briefly stated followed by an indication of the divine judgment that would comerdquo31 His

order for pronouncing judgment followed a planned clockwise rotation around the nation of

Israel32 The arrangement of these oracles comes not from an editor who later added sections

to develop an outline but from the Spirit who guided Ezekielrsquos hand33 This part of Ezekiel

prepared his audience for his conclusion (33ndash48) wherein he spoke about Israelrsquos future34

Fourth scholars classify the structure of Ezek 28 in particular as a lament ldquoThis

chapter consists primarily of two oracles addressed to the king of Tyre one in the form of a

two-part oracle of judgment the other in a modified lament form (281ndash10 11ndash19)rdquo35 The

Israelites primarily used a funeral dirge to mourn the loss of a person but also used it to

remind her enemies that God already warned them about the consequences to them if they

31 Craigie Ezekiel 190

32 ldquoThe nations around Judah are addressed in clockwise order starting with Ammon in theTransjordan to the east of the northern kingdom of Israel and moving south to the other Transjordan foes Moaband Edom After that the prophet turns his attention west to Philistia in the southern coastal plain and then northto the coastal cities of Tyre and Sidonrdquo Iain M Duguid Ezekiel The NIV Application Commentary ed TerryMuck (Grand Rapids Zondervan 1999) 323

33 ldquoScholars disagree vigorously about the extent to which one may identify additions to the book orfor that matter Ezekiels own words Zimmerli and more recently Pohlmann argue that much in thebook was added by later editorsrdquo Petersen The Prophetic Literature An Introduction 166

34 ldquoOracles against foreign nations were apparently considered transitional linking words of woe withproclamations of good newsrdquo Block The Book of Ezekiel Chapters 25ndash48 3

35 Margaret Odell Smyth and Helwys Bible Commentary Ezekiel (Macon Georgia Smyth and HelwysPublishing 2005) 357

9

opposed him36 Scholars while in general agreement about the dirge characteristics of Ezek

28 find more to disagree about than they find in common when the details emerge37

Ezekiel structured this oracle using an interchange between judgment and lament38

ldquoThe judgment against Tyre is itself composed of four sections Judgment against Tyre

(261ndash20) Dirge over Tyre (271ndash36) Judgment against the king of Tyre (281ndash10) and

Dirge over the king of Tyre (2811ndash19)rdquo39 Scholars usually agree on this division of the text

Fifth discussion of the structure of this text means knowing the relationship between

Ezek 281ndash10 and 2811ndash19 Some scholars take these units as one whole while others take

them as separate entities40 A personrsquos conclusions impact the interpretation and application

36 ldquoIn the context of its contentious relationships with surrounding nations Israels prophets parodiedthe funeral dirge In its parodic form the dirge imitates the elements of a funeral lamentation but supplies newcontent The features of the traditional funeral dirge are exploited and turned into a gleeful taunt over the fallenenemy Rather than hiding knowledge of the death the news is to be broadcast to all adversaries of the slainThe deceased villain is derisively eulogized for the incomparable terror he imposed on the tauntersrdquo GoeringldquoProleptic Fulfillment of the Prophetic Word Ezekielrsquos Dirges over Tyre and its Rulerrdquo 494

37 One such divergence comes from Block who states ldquoThe interpretive problems posed by Ezekiel2811ndash19 begin with Yahwehs opening command to Ezekiel to raise a lament over the king of Tyre Followingthe pronouncement of the death sentence on him in vv 6ndash11 a funeral song (qina) would indeed be appropriateBut even though Ezekiel has shown himself a master of the dirge form the present oracle deviates markedlyfrom the expected patternsrdquo Block The Book of Ezekiel Chapters 25ndash48 102

38 Strongrsquos argument uses this line of thinking ldquoIn light of this four separate pieces emerge 26lndash5a271ndash36 281ndash10 2811ndash19 Thus the corpus actually comprises divisions consisting of two pairs each with ajudgment and a lament The structure serves to highlight two major aspects within the main theme dealt within this complex Tyrersquos similarity with the Zion traditions (chapters 26 and 27) and its dissimilarity (chapter281ndash10 2811ndash19) Each aspect is treated by means of a short judgment and then by a more expansive lamentThe judgment states the point succinctly while the lament fills it out leading the reader through the experienceof the judgment and thus giving the message a rhetorical punchrdquo John Thomas Strong ldquoEzekielrsquos Oraclesagainst the Nations within the Context of his Messagerdquo (PhD diss Union Theological Seminary 1993) 181

39 Suk Peter Choi ldquoThe Garden of Eden in Ezekiel 28rdquo (PhD diss Trinity Evangelical DivinitySchool 2005) 116ndash117 See also Gaebelein IsaiahndashEzekiel 869

40 ldquoWith regard to the literary relationship between Ezek 281ndash10 and 2811ndash19 it is important toinvestigate whether it is legitimate to distinguish Ezek 2811ndash19 as a separate text from 281ndash10 From astructural point of view Ezek 281ndash19 is regarded as a literary unit because of its beginning and endingsentences lsquoand the word of Yahweh came to me saying (v 1)rsquo and lsquoyou will become a terror and you will beno more forever (v 19)rsquo (cf 261ndash21 271ndash36) Yet 281ndash10 and 11ndash19 can be divided because of theindication of subunits lsquoFor I myself said the declaration of the Lord Yahwehrsquo (v 10) (cf 265 14 21) Thesephrases divide the oracle against Tyre (261ndash21) and the dirge over Tyre (271ndash36) and the oracle against the

10

of this text The reason scholars elect to handle Ezek 2811ndash19 as a separate unit typically

follow one line of thinking ldquoThe text is plainly a unit marked both by the prophetic word

formulas one at its beginning in v 11 and one at the start of the following unit in v 20 and

by its shape as consistent direct addressrdquo41 Ezekiel adds further structure within each oracle

to subdivide it into smaller two units ldquo[There exists] a pattern of lsquohalvingrsquo oracles according

to which the first (usually the longer part) propounds an oracular theme and the second

follows with another theme but ends with a coda that links elements from both partsrdquo42 An

examination of 2811ndash19 naturally requires a search for that possible structural feature Also

some scholars see within 2811ndash19 a chiasm ldquoThe whole passage shows us that it was

produced under design in a kind of chiastic structure whose elements are parallel or

antithetic The sin or rebellion of the Cherub is the climax of the passagerdquo43 Each

structural form including one called a panel structure remains an option when examining the

text Some scholars think 281ndash19 form the third of three panels in the oracles against Tyre

The oracle against Tyre is composed of three distinct but essentially parallel literarypanels each of which ends with the same concluding phrase about Tyrersquos going downto the realm of the dead The purpose of this panel construction is not to presentthree separate and different oracles but to invite the reader to place the three oraclesside by side and see essentially the same message presented in three different ways44

The use of this panel structure if genuine also contributes to onersquos correct understanding of

this important text and the identity of the king of Tyre

prince of Tyre (281ndash10) and the dirge over the king of Tyre (2811ndash19)rdquo Choi ldquoThe Garden of Eden inEzekiel 28rdquo 117

41 Hals Ezekiel 199


43 Jose M Bertoluci ldquoThe Son of the Morning and the Guardian Cherub in the Context of theControversy between Good and Evilrdquo (PhD diss Andrews University 1985) 229ndash230

44 Duguid Ezekiel 333

11

Identity of the King of Tyre

Fourth the matter of the actual identity of the king of Tyre develops from an exegesis

of the text but scholarly work requires wrestling with the text to make an initial

determination of an identity That initial identity then requires validation or invalidation

Scholars throughout the centuries identified this king according to their biases and some bias

naturally continues even in this work One determination that influences the outcome of

knowing the identity of this king arises before an examination of the specific text begins The

connection between the identity of the prince in Ezek 282 and the identity of the king in

Ezek 2812 undoubtedly controls much of the discussion45

First some scholars such as Margaret Odell suppose that Ezekiel invented this

character to prove a theological point ldquoThe fact that Ezekiel addresses a mythical king

rather than a historical one should not be overlookedrdquo46 Those seeking to verify such a

view however face the problem of first proving that Ezekiel never referenced a real person

This view of a mythological figure remains outside the acceptance of most scholars since

more than adequate information exists to identify a genuine person Every scholar comes to

one conclusion or another about the identity of this king The most common identity assigned

to the king of Tyre however changes with each millennia

Second some scholars begin with the idea that this king represents an allegory about

Satan Bertoluci thinks this ruler consists of more than a man ldquoEzek 2812ndash19 refers not to

45 ldquoThough certainty cannot be achieved our analysis has emphasized the possibility if not probabilitythat Ezekiel himself wrote and edited the oracles against Tyre and that it has a single thesis If this was the casethen the shift in vocabulary would reflect a particular nuance This study understands the text to shift its focusfrom the city in general in chapters 26 and 27 to the leader of the city in the judgment-lament pair in chapter 28Accordingly the two titles refer to the same individual and the use of נגיד is of great significance for theunderstanding Ezekielrsquos message in this judgment oraclerdquo Strong ldquoEzekielrsquos Oracles against the Nationswithin the Context of his Messagerdquo 212ndash213

46 Odell Smyth and Helwys Bible Commentary 358

12

the god Melkart but the text does not talk of any earthly ruler eitherrdquo47 Chafer goes

further ldquoThe angel who first sinned in heaven is described both as to his person and divine

appointment in Ezekiel 2811ndash15 and under the title of lsquothe king of Tyrusrsquordquo48 Origen laid

the groundwork for identifying this king as Satan ldquoWe are of opinion therefore that these

words are spoken of a certain angel who had received the office of governing the nation of

the Tyrians and to whom also their souls had been entrusted to be taken care ofrdquo49 Tertullian

further developed Origenrsquos statement

This description it is manifest properly belongs to the transgression of the angel andnot to the princersquos for none among human beings was either born in the paradise ofGod not even Adam himself who was rather translated thither nor placed with acherub upon Godrsquos holy mountain that is to say in the heights of heaven from whichthe Lord testifies that Satan fell nor detained amongst the stones of fire and theflashing rays of burning constellations whence Satan was cast down like lightningNo it is none else than the very author of sin who was denoted in the person of asinful man50

Augustine built off his forefathers Origen and Tertullian and stated his convictions directly

And how do they answer the prophetic proofsmdasheither what Isaiah says when herepresents the devil under the person of the king of Babylon ldquoHow art thou fallen OLucifer son of the morningrdquo or what Ezekiel says ldquoThou hast been in Eden thegarden of God every precious stone was thy coveringrdquo where it is meant that he was

47 Bertoluci ldquoThe Son of the Morning and the Guardian Cherub in the Context of the Controversybetween Good and Evilrdquo 255

48 Lewis Sperry Chafer ldquoPart 4 Biblical Theism Divine Decreesrdquo Bibliotheca Sacra 96 no 382(1939) 158

49 Origen ldquoDe Principiisrdquo in The Ante-Nicene Fathers Volume IV Fathers of the Third CenturyTertullian Part Fourth Minucius Felix Commodian Origen Parts First and Second eds Alexander RobertsJames Donaldson and A Cleveland Coxe (Buffalo NY Christian Literature Company 1885) 259

50 Tertullian ldquoThe Five Books against Marcionrdquo in The Ante-Nicene Fathers Volume III LatinChristianity Its Founder Tertullian eds Alexander Roberts James Donaldson and A Cleveland Coxe(Buffalo NY Christian Literature Company 1885) 306

13

some time without sin for a little after it is still more explicitly said ldquoThou wastperfect in thy waysrdquo51

The problem of identifying this king as Satan rests in the principles of interpretation Origen

Tertullian and Augustine erroneously allegorized this king as Satan52 ldquoThose who carefully

study Ezekiel 28 must confess that they cannot find direct references to Satan in this

chapterrdquo53 Poor exegesis relates directly to the conclusion of this king as Satan

Third some scholars identify this king as Adam54 ldquoConcerning the lament (vss 12ndash

19) Keil says Ezekiel compares the situation of the prince of Tyre with that of the first man

in Paradise drawing in vss 15 16 a comparison between the fall of the king of Tyre and the

fall of Adamrdquo55 Zimmerli also calls him Adam ldquoIt can scarcely be overlooked that from a

traditio-historical point of view this account has close connections with Genesis 2f and

that it reveals an independent form of the tradition which is at the basis of that narrativerdquo56

Some scholars identify this king using the other names ldquoAmong the Jewish commentators

51 Augustine of Hippo ldquoThe City of Godrdquo in A Select Library of the Nicene and Post-Nicene FathersVolume II St Augustinrsquos City of God and Christian Doctrine ed Philip Schaff (Buffalo NY ChristianLiterature Company 1887) 213

52 ldquoThe most commonly quoted passages in this context are Isaiah 1412ndash15 and Ezekiel 2812ndash19where the kings of Babylon and Tyre respectively are erroneously allegorized as Satanrdquo Michael StaffordBaynes Reid ldquoThe Impact of Teaching the Peniel Model of Spiritual Warfare to Pastorsrdquo (PhD diss OralRoberts University 2002) 59

53 Choi ldquoThe Garden of Eden in Ezekiel 28rdquo 5

54 ldquoBut his greatness and privilege as the protological man simply serves to underline the greatness ofhis fall from gracerdquo Duguid Ezekiel The NIV Application Commentary 346

55 Bertoluci ldquoThe Son of the Morning and the Guardian Cherub in the Context of the Controversybetween Good and Evilrdquo 40 See original quotation in Keil and Delitzsch Commentary on the Old Testament202 See also Petersen The Prophetic Literature 237

56 Walther Zimmerli Ezekiel 2 II Teilband (Neukirchen-Vluyn Germany Neukirchener Verlag1969) trans James D Martin as Ezekiel 2 A Commentary on the Book of the Prophet Ezekiel Chapters 25ndash48ed Paul D Hanson (Minneapolis Fortress Press 1983) 90

14

we find the passage (Ezek 28) applied to Hiram king of Tyre to Nebuchadnezzar and to

Adam and Eve in the Garden of Edenrdquo57 None of these fit the text of Ezek 2811ndash19

Fourth some scholars see a personification of Tyre itself58 ldquoIt is more likely that the

ruler stands as a symbolic figure for the city-staterdquo59 Carley states ldquoIn speaking of their

king Ezekiel could speak of the people as a whole since the king was their representativerdquo60

Fifth some scholars identify this king as a real human not one alive in Gen 2ndash361 but

alive in Ezekielrsquos day They say the text most naturally describes a real man62 ldquoEzekiel 28 is

another passage many evangelicals believe describes Satan Yet verse 12 specifically

refers to the king of Tyre as the object of Ezekiels wordsrdquo63 The connection between

Jerusalem and Tyre feeds this theory64 Gaebelein summarizes this viewpoint the best ldquoThe

most logical and expected understanding of this section is to see it as Ezekiels funeral lament


58 ldquoIt is actually of course Tyre itself as a city-state and not the person of its king which is the realobject of the message It would be of course totally pointless to search for a background for this oracle inthe prideful personality of some particular Tyrian princerdquo Hals Ezekiel 196ndash197

59 Renz The Rhetorical Function of the Book of Ezekiel 96

60 Keith W Carley The Book of the Prophet Ezekiel (London Cambridge University Press 1974)188

61 ldquoThere are of course differences concerning the Garden of Genesis 2 and 3 and that of Ezekiel 28rdquoSusan Carol Walter Lau ldquoGarden as a Symbol of Sacred Spacerdquo (PhD diss University of Pittsburgh 1981)203

62 ldquoThe referent in the text itself is the king of Tyre a historical figure of Ezekielrsquos own timerdquo EugeneH Merrill review of ldquoThe Book of Ezekiel Chapters 25ndash48rdquo New International Commentary on the OldTestament by Daniel I Block Bibliotheca Sacra 156 no 623 (1999) 377

63 B T Arnold and B E Meyer Encountering the Old Testament A Christian Survey (Grand RapidsBaker Books 1999) 419

64 ldquoEzekiel declares that Tyre is like Jerusalem in that it too would fall But it is unlike Jerusalem inthat it was not being led by the Great King as Jerusalem was but rather by a mere human who assumedYHWHrsquos positionrdquo Strong ldquoEzekielrsquos Oracles against the Nations within the Context of his Messagerdquo 5

15

for Tyres king No interpretation is without problems but the most natural and seemingly

easier position is to take Tyres king to be the human ruler of that city in Ezekiels dayrdquo65

Ezekielrsquos description of this king as a man living in his day compels us to understand

him and his city Tyrersquos location on the Mediterranean (25 miles south of Sidon and 100

miles northwest of Jerusalem with both mainland and island locations)66 gave it a reputation

as a ldquogreat commercial centerrdquo67 Their harbors (northern and southern) enabled international

trade making it a maritime power Tyre grew financially intellectually and technologically68

The consensus among scholars remains a bit divided on the identity of this kingrsquos

name Their conclusions differ in two ways the spelling of his name and the generation

which sat on the throne at the time The names floated for this human king of Tyre alive in

Ezekielrsquos day include Ithobal II Ithobaal II Ittobaal II Ethbaal III and Ithobal III69


66 Craigie Ezekiel 192ndash193

67 Paul P Enns Ezekiel Bible Study Commentary (Grand Rapids Zondervan 1986) 123

68 Joseph Blenkinsopp Ezekiel 116 123ndash124

69 The name Ithobal II Enns Ezekiel 129 Also the name Ithobaal II ldquoIf the prophecy dates back tothe days immediately before the siege the king meant here is Ithobaal IIrdquo Van Dijk Ezekiels Prophecy onTyre 93 See also Craigie Ezekiel 203ndash204 Also the name Ittobaal II ldquoThe poem that follows is addressed tothe prince of Tyre perhaps Ittobaal II Ezekiels contemporaryrdquo Blenkinsopp Ezekiel 121 Also the nameEthbaal III ldquoThe claim may also allude intentionally to the name of the king at this time Ethbaal III or tohis successor Baalrdquo Block The Book of Ezekiel Chapters 25ndash48 95 See also Moshe Greenberg Ezekiel21ndash37 A New Translation with Introduction and Commentary (New York Doubleday 1997) 573 Also thename Ithobal III ldquoIf the personage is to be identified historically that ruler should be Ithobal IIIrdquo BertolucildquoThe Son of the Morning and the Guardian Cherub in the Context of the Controversy between Good and Evilrdquo247

16

EXEGESIS OF EZEKIEL 2811ndash19

The following exegesis attempts to present the various views held on this text

analyze their differences and decide which views carry the most weight Other concerns

precede those matters including metrical issues a determination of the authorrsquos use of poetry

or prose the issues related to emendations and other key points

First metrical issues determine the way the audience hears the text but metrical

analysis proves problematic Ezek 2811ndash19 calls itself a lament ldquoThe lament is written in

Hebrew poetic style in the qina (3ndash2) meter which is a dirge emphasizing mourningrdquo1 The

use of meter however falters as a viable tool for understanding a lament ldquoBiblical poetry

lacks any readily discernable meter or any comparable feature that marks it as verserdquo2 Many

scholars consider Zimmerli the leading proponent of metrical analysis but his use of meter in

biblical poetry challenges reality ldquoA criterion of meter adopted by Zimmerli and others is

hardly validrdquo3 Metrical analysis according to its advocates aided them in rewriting the text

using a meter perhaps even foreign to the authorrsquos intent ldquoDespite metrical irregularities

today this oracle must have been written originally in the qinah or pentameter verserdquo4 This


2 Suk Peter Choi ldquoThe Garden of Eden in Ezekiel 28rdquo (PhD diss Trinity Evangelical DivinitySchool 2005) 62

3 Leslie C Allen Ezekiel 20ndash48 vol 29 of Word Biblical Commentary eds David A Hubbard andGlenn W Barker (Nashville Thomas Nelson 1990) 84

4 Jose M Bertoluci ldquoThe Son of the Morning and the Guardian Cherub in the Context of theControversy between Good and Evilrdquo (PhD diss Andrews University 1985) 225

17

rejection of metrical analysis in no way hinders a poetic analysis of the text ldquoWhile there is

certainly cause to doubt Zimmerlis use of metrical analysis to pare down the text poetic

analysis on other grounds does bear fruitrdquo5 Metrical analysis prevents a sound understanding

of the text However poetical analysis yields a right view it so use of it assists the reader

Second a determination of the text as poetry and not as prose precedes the use of

poetical analysis ldquoBecause the first part of chap 28 is not introduced as a qinah some

commentators are inclined to view it as prose BHS views the passage as prose while BHK

tries to present the oracle in metric form Cheminant advocates that the whole oracle must

have been originally written in the style of lamentationrdquo6 If signs of a lamentation exist in

Ezek 2811ndash19 not just because Ezekiel calls it a lamentation then Ezekiel composed

poetry Exegetes need to insist that the text determines the truth in this matter ldquoUnlike the

laments in 2617ndash18 and ch 27 this lsquolamentrsquo lacks many of the elements which define that

genre There are no expressions of grief [and] the entire oracle is cast in the past

Usually in a lament there is a contrast between past and presentrdquo7 Choi however interprets

this text as poetry based on Ezekielrsquos extensive use of metaphoric language and parallelism8

Harrison not wanting to eliminate the use of poetry or prose maintains that the author uses

both in conjunction with one another ldquoBoth poetic and prose sections exhibit a uniformity of

diction and ideology that mark them out as the work of a single mind and any attempt to

5 John Thomas Strong ldquoEzekielrsquos Oracles against the Nations within the Context of his Messagerdquo(PhD diss Union Theological Seminary 1993) 217


7 Beth A Bidlack ldquoImagery in Ezekiels Oracles against Foreign Nations and Rulers (Ezekiel 25ndash32)rdquo(PhD diss Boston University 2000) 261

8 Choi ldquoThe Garden of Eden in Ezekiel 28rdquo 59 61

18

isolate poetic passages in [an] arbitrary manner is an entirely unwarranted disruption of

the form in which the material was transmittedrdquo9 Perhaps elements of both poetry and prose

exist alongside each other in this text ldquoThis oracle displays some of the standard features

of poetry On the other hand this oracle displays some of the standard features of

proserdquo10 Perhaps this lament simply demonstrates a different form from most other laments

ldquoUnlike other prophetic laments it seems to be composed in rhythmic prose rather than in

poetryrdquo11 Ezekiel calls this text a lament therefore even though the way it exhibits a lament

remains different from the normal usage of the term it endures as a lament This lament

conforms to the poetic style that Ezekiel desired for it to possess

Third the issue of emendation intersects with the issue of the metrical analysis of

poetry and prose Zimmerli for instance uses metrical analysis to emend the text ldquoIn 2811ndash

19 [metric structure] appears to offer direct help towards the restoration of the original

textrdquo12 His changes smooth out the poetry but he also changes the text of Scripture13

ldquoZimmerli continuing Wevers efforts to restore what they think was the original poetical

structure of the text eliminated parts which he considered additions changed the position of

9 R K Harrison Introduction to the Old Testament with a Comprehensive Review of Old TestamentStudies and a Special Supplement on the Apocrypha (Grand Rapids Wm B Eerdmans 1969) 846

10 Bidlack ldquoImagery in Ezekiels Oracles against Foreign Nations and Rulers (Ezekiel 25ndash32)rdquo 261

11 Allen Ezekiel 20ndash48 92


13 ldquoWhile the outward form of the (קינה) (lsquolamentrsquo) (assuming the above reconstruction to be correct)is of an unusual conciseness with regard to its structure if one looks at its internal structure then one mustadmit with Jahnow that what we have here is a disintegration of the original genrerdquo Walther Zimmerli Ezekiel2 II Teilband (Neukirchen-Vluyn Germany Neukirchener Verlag 1969) trans James D Martin as Ezekiel 2A Commentary on the Book of the Prophet Ezekiel Chapters 25ndash48 ed Paul D Hanson (Minneapolis FortressPress 1983) 89

19

some cola in the poem and even altered some wordsrdquo14 The emending of a biblical text to

achieve onersquos preconceived ideas about it harms both that text and the scholarrsquos reputation15

Fourth other issues present themselves as obstacles between the reader and a correct

interpretation of the text The Hebrew text itself erects one obstacle ldquoMany of the terms are

hapax legomena and apparently refer to technical mattersrdquo16 Many Hebrew words exist only

in Scripture and then only once in Scripture Ezekiel also uses many word pictures regarding

Tyre that need deciphering17 Kalman Yaron correctly brings yet another issue to the

forefront that requires attention before proceeding into the exegesis of this text ldquoIt is

important to determine the function of the Cherub in order to correctly interpret this

passagerdquo18 This cherub directly impacts the direction that every interpreter takes regarding

Ezek 2811ndash19 Determining Ezekielrsquos use of this cherub clarifies the authorrsquos intent

Ezekielrsquos outline and main points come into view when the exegete keeps each of

these variables in mind A correct understanding of Ezekielrsquos message begins with a correct

interpretation of each and every minor detail within their immediate and greater context


15 Hals writes regarding Zimmerlirsquos work ldquoThe attempts by Zimmerli and others to restore that meterby drastic revision are thoroughly unconvincing It is significant that at one place Zimmerli holds back from yetfurther emendation remarking how One hesitates however to dispense with every reference to the mountain ofGod (Ezekiel 2 88) realizing that thereby he would have eliminated the passages most distinctive content Infact throughout this metrical reconstruction the weakness of Zimmerlis method is that it pays so little attentionto contentrdquo Ronald M Hals Ezekiel The Forms of the Old Testament Literature Vol 19 eds Rolf P Knierimand Gene M Tucker (Grand Rapids Wm B Eerdmans 1989) 199

16 Shawn J Smith ldquoEzekiels Lament over the King of Tyre A Contextual Study of Ezekiel 2811ndash19rdquo(PhD diss Duke University 1999) 7

17 ldquoThroughout this oracle there is an emphasis on visual imagery especially in the indictment andpunishment sectionsrdquo Bidlack ldquoImagery in Ezekiels Oracles against Foreign Nations and Rulers (Ezekiel 25ndash32)rdquo 269

18 Bertoluci ldquoThe Son of the Morning and the Guardian Cherub in the Context of the Controversybetween Good and Evilrdquo 45 Original text Kalman Yaron ldquoThe Dirge over the King of Tyrerdquo Annual of theSwedish Theological Institute 3 no 1 (1964) 28-57

20

Ezekiel 281119ויהיenspדבר־יהוהenspאליenspלאמר And the word of Yahweh came to me

saying

Ezekiel begins this section using the temporal modifier ויהי and it was or and it came

to pass20 Scholars generally avoid fully translating this phrase into the English text because

of the frequency of its use in the Old Testament21 Ezekiel uses the word בר ד commonly

translated word matter or thing in a construct state with יהוה Yahweh or the Lord This

word of Yahweh came to me to Ezekiel22 The final phrase in Ezek 2811 23לאמר generally

translates into the word saying but remains adequately replaced with quotation marks

engulfing Ezek 2811ndash19 Scholars refer to this opening statement as a word-event formula

or a prophetic word formula24 This entire verse precedes a section of direct address from

God to Ezekiel

No textual variations occur within this verse of Scripture Scholars for the most part

say little or nothing about this introductory verse except the explanations found in the

introductory materials God spoke to Ezekiel to tell him what to say to the king of Tyre25

19 All of the Hebrew text unless noted otherwise comes from Eep Talstra ed Biblia HebraicaStuttgartensia With Westminster Hebrew Morphology electronic ed (Stuttgart German Bible Society 1925reprint Glenside PA Westminster Seminary 1991) Ezek 2811ndash19

20 היה is a Qal waw consecutive imperfect 3d person masculine singular form meaning it came to pass

21 The authors of Scripture use this phrase 812 times in 782 verses in BHS

22 The preposition אל has a first person common singular sufformative attached to it meaning to me

23 אמר is a Qal infinitive construct with an inseperable ל preposition meaning to say

24 Daniel I Block The Book of Ezekiel Chapters 25ndash48 (Grand Rapids Wm B Eerdmans 1998) 104Also Bidlack ldquoImagery in Ezekiels Oracles against Foreign Nations and Rulers (Ezekiel 25ndash32)rdquo 261

25 This is a subjective genitive specifically a genitive of authorship Bruce K Waltke and MichaelPatrick OrsquoConnor An Introduction to Biblical Hebrew Syntax (Winona Lake IN Eisenbrauns 1990) 143

21

Ezekiel 2812אenspקינהenspעל־מלךenspצורenspואמרתensp בן־אדםenspש

לוenspכהenspאמרenspאדניenspיהוהenspאתהenspחותםenspתכניתenspמלאenspחכמהenspוכלילenspיפי

ldquoSon of man lift up a lament against the kingof Tyre and say to him Thus says the LordYahweh you are a seal of perfection full ofwisdom and perfect in beauty

First God addresses Ezekiel using the בן־אדם son of man statement found

throughout Ezekiel26 Second God commands Ezekiel to lift up a lament against this king27

This statement immediately informs Ezekielrsquos audience to expect this king regardless of his

identity to face physical death for he presents this king as a human28 This parallels the last

pericope (Ezek 281ndash10) wherein Ezekiel identified the prince as a mere man (282)

Scholars continue to debate nature of this individual29 yet only a human dies physically

Third the context not some allegory about the context determines the identity of this

מלךenspצור king of Tyre for Ezekielrsquos audience There remains no need to read other texts into

this context or to surmise that Ezekielrsquos audience understood this as the pagan myth of

26 In reference to the phrase son of man ldquoThe largest group of adjectival genitives refers to a feature orquality of something The most common type of these is the attributive genitive Closely related to thisattributive genitive is the use of the genitive in conventional idioms consisting of construct forms with somenoun in the genitive case to represent the nature quality character or condition of (a) person(s)rdquo Ibid 149Also Ezekiel penned בן־אדם sixty-three times throughout this book

27 נשא is a Qal imperative 2d person masculine singular verb meaning to lift up ldquooften of formal andsolemn utterancerdquo ndash Francis Brown Samuel Rolles Driver and Charles Augustus Briggs Enhanced Brown-Driver-Briggs Hebrew and English Lexicon (Oak Harbor WA Logos Research Systems 2000) 670 AlsoRegarding קינה a lament ldquolament dirge elegy ie a mourning song in either a written or vocal form toexpress grief and sorrowrdquo James Swanson Dictionary of Biblical Languages with Semantic Domains Hebrew(Old Testament) (Oak Harbor Logos Research Systems Inc 1997) 7806

28 Duguid correctly states ldquoA lament presupposes the death of the person concerned thus emphasizingfrom the outset his humanityrdquo Iain M Duguid Ezekiel The NIV Application Commentary ed Terry Muck(Grand Rapids Zondervan 1999) 345

29 ldquoScholars are divided between those who believe that the terms are used indifferently and those whothink the passage is talking of two different personages or entitiesrdquo Bertoluci ldquoThe Son of the Morning and theGuardian Cherub in the Context of the Controversy between Good and Evilrdquo 248

22

Melkart30 Ezekiel identified this individual as a human ruler (in that he faced death) and he

referred to this person using the synonymous terms prince and king31

Outside our text the title נגיד] in 282] is applied to foreigners only three times Dan96 2 Chr 3221 Ps 7613 The last reference is especially significant because itpairs nagid with malke lsquoeres ldquokings of the earthrdquo suggesting that in common usagenagid could function equivalently to melek (or nasirsquo) hence the easy switch to melekin v 12 But nagid may have been preferred in this initial position to preventmisunderstanding In contrast to melek which was used of both earthly and divinerulers this expression is attested only for humans32

Ezekiel classifies this מלךenspצור king of Tyre (used interchangeably with נגיד prince)33 as a

human being and nothing more ldquoIn Ezekiel melek always refers to an earthly kingrdquo34 The

greater and immediate context identifies the use of מלך king in Ezekiel as a mere human35

30 Van Dijk reads Gen 2ndash3 into the present context in order to define it according to his views ldquoAt firstsight it does not seem pertinent at all to call the Prince of Tyre lsquoa serpentrsquo Yet from the account of Genesis oneknows that a serpent has something to do with paradise as does the cherub (vs 14) When one realizes that thecherub guards the gate-way to paradise a detail is touched that is very illuminating for the exegesis of Ez 28and commentators did not fail to note this In the interpretation of vs 14 the cherub assumes to same role inGenesisrdquo H J Van Dijk Ezekiels Prophecy on Tyre A New Approach (Rome Italy Pontifical GregorianUniversity 1968) 115 Also Zimmerli rejects the entire view which states that this implies the pagan myth ofMelkart who becomes the king of the city and who therefore according to Ezek 2814 Ezekiel described as thecherub Zimmerli Ezekiel 2 90

31 Moshe Greenberg Ezekiel 21ndash37 A New Translation with Introduction and Commentary (NewYork Doubleday 1997) 572



34 Block The Book of Ezekiel Chapters 25ndash48 103 Also מלך is used of the following persons withinEzekiel of a king of Israel (previous or future) in 12 1712 16 3722 22 24 437 7 9 as a general term forany king in 727 267 2733 35 2817 3210 of the king of BabylonNebuchadnezzar in 1712 199 2119(24) 21 (26) 242 267 7 2918 19 3010 24 25 25 3211 of the king of Edom in 3229 of the king ofEgyptPharaoh in 292 3 3021 22 31 322 and of the king of Tyre in 2812

35 Zimmerli Ezekiel 2 89

23

Fourth Ezekiel receives this order to ואמרתenspלו say something to him36 which gives

the context a statement of direct address from Ezekiel to this human king37 Fifth God

commands Ezekiel to address this king using the words יהוהenspכהenspאמרenspאדני thus says the

Lord God38 Zimmerli correctly notes that the LXX omits אדון Lord39 This deletion typifies

the LXX ldquoEzekiel usually refers to Yahweh with the full title rsquoadonay yhwh lsquothe Lord

Yahwehrsquordquo40 The LXX noted for its deletions41 brings its own conjectures into each

discussion and requires careful consideration before accepting or rejecting its conclusions In

this case Ezekielrsquos use of this full title elsewhere demonstrates that the scribes for the LXX

simply omitted the word ןאדו Lord for no apparent reason The subject of the text and the

meaning of the text nevertheless remain unchanged with or without אדון Lord

Sixth Godrsquos first description of this king אתהenspחותםenspתכנית you are the seal of

perfection42 finds no other attestation in the Old Testament43 Ezekiel however gave the

36 אמר is a Qal waw consecutive perfect 2d masculine singular verd meaning and to say Also הוא isa 3d masculine singular pronoun with an inseperable ל preposition meaning to him

37 Smith ldquoEzekiels Lament over the King of Tyre A Contextual Study of Ezekiel 2811ndash19rdquo 39

38 אמר is a Qal perfect 3d masculine singular verb meaning to say


40 Daniel I Block The Book of Ezekiel Chapters 1ndash24 (Grand Rapids Wm B Eerdmans 1998) 30

41 Frank E Gaebelein IsaiahndashEzekiel vol 6 of The Expositors Bible Commentary ed Walter CKaiser Jr (Grand Rapids Zondervan 1986) 746

42 חתם is a Qal active participle masculine singular verb meaning to affix a seal a signet Itdemonstrates the attributive use of the participle

43 Choirsquos comments sum up the options well חותםldquo lsquosealer or sealing uprsquo The word חותם is a hapaxlegomenon It is a qal active participle of rsquowhich means lsquosomeone or something that seals up חתם Manyversions however read חותם as םחות the constructive form of םחות lsquothe seal or a signet-ringrsquo the LXX readsthe phrase בניתת חותם as lsquothe seal of likenessrsquo the Aquilarsquos and Theodotionrsquos Greek version lsquothe seal of

24

sense of תכנית perfection as an ldquoexample pattern or planrdquo in Ezek 4310 (the only other use

of this word in Ezekiel)44 HALOT lists three main ideas behind perfection (1) example

perfection (cf Zimmerli Ez2 ndash with a textual emendation a (2) (חותםenspתכנית maker of

seals who in himself exemplifies an ideal image (MT (חותםenspתכ (cf Zorell Lexicon 899a)

and (3) ideal normality (cf Koumlnig Hebraumlisches und aramaumlisches Woumlrterbuch 544a)rdquo45 The

immediate context and the only other use of this word in Ezekiel lend support to the first

meaning without ldquorepointing the participle חותם (lsquoone who sealsrsquo) to a noun חותם (lsquoa

sealrsquo)rdquo46 emending the text as the LXX suggests47 or inventing some imaginative idea that

derives from no biblical support48 This also disqualifies the meaning of ldquosignet with an

preparationrsquo the Targum lsquothe sculptural moldrsquo the Latin Vulgate lsquothe seal of similitudersquo and the Syriacversion lsquothe sealrsquo omitting בניתת Choi ldquoThe Garden of Eden in Ezekiel 28rdquo 95ndash96


45 Ludwig Koehler Walter Baumgartner M E J Richardson and Johann Jakob Stamm The Hebrewand Aramaic Lexicon of the Old Testament (Leiden New York EJ Brill 1999) 1735

46 Smith ldquoEzekiels Lament over the King of Tyre A Contextual Study of Ezekiel 2811ndash19rdquo 44Also Keith W Carley The Book of the Prophet Ezekiel (London Cambridge University Press 1974) 191Also Bidlack ldquoImagery in Ezekiels Oracles against Foreign Nations and Rulers (Ezekiel 25ndash32)rdquo 257

47 Odell prefers to emend the text ldquoBoth words of this phrase are difficult The first hotem is aparticiple lsquosealerrsquo and is often emended to a noun form hotam lsquosealrsquo and interpreted in light of tworeferences to Judean kings who serve as Yahwehrsquos lsquosignet ringrsquo (Jer 2224 Hag 223)rdquo Odell Smyth andHelwys Bible Commentary 362ndash363 Also ldquoCf also Gaster (lsquoEzekiel 2812rsquo ExpTim 51 [1939-40]156) whosuggests confidently to vocalize (the term) כניתת and derive it from the root כנה (after the pattern of תכניתfrom or בנה תכלית from etc) and translate the bicolon as כלה lsquoO thou that signest thyself with the title fullof wisdom and perfect in beautyrsquo which is a very attractive proposition that fits the context very well and doesnot demand emendation of the textrdquo Bertoluci ldquoThe Son of the Morning and the Guardian Cherub in theContext of the Controversy between Good and Evilrdquo 238n2 Also ldquoIn verse 12 the LXX clarifies the MTrsquosdifficult phrase חותםenspתכנית lsquo(literally) sealing perfectionrsquo as ἀποσφράγισμα ὁμοιώσεως lsquothe seal of likenessrsquoand thus relates the person to Adamrdquo Choi ldquoThe Garden of Eden in Ezekiel 28rdquo 12

48 ldquoIn 1954 G R Driver contended that the original of Ezek 2812 contained the phrase (p 223)חותםenspתכנית (lsquoseal of perfectionrsquo) The manuscript tradition of the phrase offers two main versions The MTdescribes the subject of the phrase namely the king of Tyre as lsquosealer of perfectionrsquo or lsquosealing perfectionrsquoassuming a form חותם and vocalizing it as a qal active participle with serecirc as opposed to the furtive patahrequired by the construct form of the noun The LXX preserves a significantly different reading namely חותםάποσφράγισμα όμοιώσεως (lsquoimprint of likenessrsquo) Driver approaches the two versions as divergent and

25

imagerdquo49 This seal indicates that the bearer displays his authority to rule and possesses more

than just a royal right to lead50 This perfection furthermore refers not just to the person

ldquothe mastermind of the citys commercial sea traffic [but also to how he developed] a plan

that enabled the city to become the maritime leader of its dayrdquo51 This human king really fell

from this high stature to a very low point Ezekielrsquos speech betrays any thought of the use of

figurative language52 No amount of artificial twisting of the text proves a connection to

Adam53 the first man or to anyone other than the real human king of Tyre54

Seventh Ezekiel describes this kingrsquos perfection using two terms55 מלאenspחכמה full

of wisdom and וכלילenspיפי perfect in beauty The LXX deletes the first of these phrases

concludes that neither version is fully truthful to the originalrdquo Silviu N Bunta ldquoYhwhrsquos Cultic Statue after597586 BCE A Linguistic and Theological Reinterpretation of Ezekiel 2812rdquo The Catholic BiblicalQuarterly 69 no 1 (2007) 222ndash223

49 Strong ldquoEzekielrsquos Oracles against the Nations within the Context of his Messagerdquo 223ndash224

50 Ibid 225 Also Joseph Blenkinsopp Ezekiel Interpretation a Bible Commentary for Teaching andPreaching (Louisville John Knox Press 1990) 123


52 Stuart rejects this view of any real stature and sees this simply as figurative speech ldquoThis is not aliteral description of the king of Tyre It is figurative like verses 2ndash4 in the prior passage This is a kind of so-you-think-youre-so-great way of speakingrdquo Douglas Stuart Ezekiel vol 18 of The CommunicatorsCommentary ed Lloyd J Ogilvie (Dallas Word Books 1989) 273

53 ldquoEzek 2812 should most probably be read as imprinted of (by) the patternrsquo Thelsquo חתםenspתבניתreading of the original passive participle as an active form in the MT could have originated in its morphologicalambiguity and archaic constructive position The reading of the LXX readily translates the uncommon Hebrewconstruction although it renders the passive participle with a nounrdquo Bunta ldquoYhwhrsquos Cultic Statue after597586 BCErdquo 229

54 Greenberg attempts to force the text back into Gen 2ndash3 ldquoHence lsquoset the seal on were a seal ofperfectionrsquo will mean either you were a perfect creature or you capped a perfect design (ie the design ofcreation)rdquo Greenberg Ezekiel 21ndash37 580

55 Smith misses the connection between perfection and the following phrases ldquoUnfortunately there isno single word in English that embodies this full range of meaning so one must decide between an inelegantprolix phrase or a concise if also vague one The most common translation is lsquosignet of perfectionrsquo which lacks specificitymdashperfect in what sensemdash lsquoExquisitersquo chosen here serves to eliminate some of the moreabstract options of lsquoperfectrsquomdashsuch as perfectly appropriate or morally unblemished etcmdashand communicates

26

despite how well it fits the context56 The phrases מלאenspחכמה full of wisdom and וכלילenspיפי

perfect in beauty define the previous statement57 Ezekiel limits this kingrsquos perfection to

wisdom and beauty He uses both phrases to describe this human king living in his daymdashthe

king to whom he gave this lament at his death

Ezekiel 2813רהenspבעדןenspגן־אלהיםenspהייתenspכל־אבןenspיק

ישenspשהםensp מסכתךenspאדםenspפטדהenspויהלםenspתרשירenspנפךenspוברקתenspוזהבenspמלאכתensp וישפהenspספ

יךenspונקביךenspבךenspביוםenspהבראךenspכוננו תפ

You were in Eden the garden of God Everyprecious stone was your covering carnelianperidot and diamond beryl onyx andjasper lapis lazuli emerald and carbuncleand crafted in gold were your settings andyour sockets in you In the day you werecreated they were prepared

Ezekielrsquos opening phrase in this verse בעדןenspגן־אלהיםenspהיית you were in Eden58

the garden of God causes some of the greatest contention among scholars today First

Ezekiel states that the king of Tyre a man was בעדן in Eden Some scholars apparently

formulate wrong conclusions in their minds regarding this phrase because they hastily allow

their theology to inform their interpretation Scholars while making initial assessments

throughout their exegesis need to examine the entire context before establishing a

conclusion Ezekiel up to this point only used terminology that allowed for an interpretation

the kind of beauty resulting from meticulous craftsmanshiprdquo Smith ldquoEzekiels Lament over the King of TyreA Contextual Study of Ezekiel 2811ndash19rdquo 52

56 ldquoAccording to Eichrodt the LXX deletes lsquofull of wisdomrsquo because it is not lsquoan expression applicableto a signetrsquordquo Choi ldquoThe Garden of Eden in Ezekiel 28rdquo 98 Also מלאenspחכמהldquo is lacking in the LXXZimmerli deletes it as a secondary insertionrdquo Bidlack ldquoImagery in Ezekiels Oracles against Foreign Nationsand Rulers (Ezekiel 25ndash32)rdquo 258 Also Smith ldquoEzekiels Lament over the King of Tyre A Contextual Studyof Ezekiel 2811ndash19rdquo 53

57 ldquoThe BHS also regards מלאenspחכמה as a gloss However lsquofull of wisdomrsquo is essential here becauseEzekiel uses this phrase to show that the perfection of the prince of Tyre is manifest in his wisdom and beautyFurthermore the kingrsquos perfection of wisdom and beauty and his defilement of wisdom and beauty in verse 17are semantically paralleled to each otherrdquo Choi ldquoThe Garden of Eden in Ezekiel 28rdquo 98

58 היה is a Qal perfect 2d masculine singular verb meaning to be

27

of this individual as a human If Ezekiel intends on a different conclusion then he needs to

provide those details and some scholars conclude that this phrase accomplishes that end

Second Ezekielrsquos phraseology makes עדן Eden and גן garden synonymous pairs

while in Gen 28 Moses places the garden within Eden thereby differentiating the two

words59 Ezekiel knew about the garden which existed in Eden at the beginning of creation

therefore he utilizes this difference of wording to cause his audience to consider the contrast

ldquolsquoEdenrsquo clearly is used as a simile to portray the splendor of a given geographical area

lsquoEdenrsquo is used figuratively by Ezekiel in 31960 based on a literal understanding of

lsquoEdenrsquordquo61 Block adds depth to this understanding ldquolsquoEdenrsquo is now known to derive from

an indigenous West Semitic root rsquodn lsquoto enrich make abundantrsquo In placing the king of

Tyre in Eden Ezekiel is adapting a well-known biblical tradition of the garden of God as a

utopian realm of prosperity and joyrdquo62 Ezekiel 319 recalls this reference to the garden of

God (in Eden) stating that the trees (rulers) within this garden during Ezekielrsquos lifetime

envied the tree (ruler) of Assyria who also lived during Ezekielrsquos lifetime

This reference to Eden even within the corpus of judgments against foreign nations

uses this terminology simply as a simile for an exceptional location63 This difficult text


60 Ezekiel 319 states enspכל־עצי־עדן ויקנאהו and all the trees of Eden envied it Also ldquoAll thesephrases are used as figures of speech (especially similes) in the OT by which some land area is said to beextraordinarily beautiful and pleasantrdquo Gaebelein IsaiahndashEzekiel 885

61 Ibid 882

62 Block The Book of Ezekiel Chapters 25ndash48 105ndash106

63 ldquoNew light has been shed on lsquoeden from the Tell Fekheriye bilingual inscription in which theAramaic participle mlsquodn has its Assyrian counterpart mutah[h]idu lsquomake abounding luxuriantprosperousrsquo Hence the attractive conjecture that the name of the mythical biblical gardenregion meanslsquoabundance luxuriancersquordquo Greenberg Ezekiel 21ndash37 581

28

remains focused on people during Ezekielrsquos lifetime64 not (as Strong states)65 on people in

the original garden in Eden at the start of creation The immediate context requires scholars

to consider this king as a real human before they interpret this text as an allegory about

Adam Satan or anyone other than the actual king of Tyre who lived during Ezekielrsquos day66

The similarities are superficial and the divergences remarkable We have to interpretthis passage without the a priori thought that it derives from Gen 2ndash3 It could beadmitted that because of the nature of the material and their contexts they have somedistant relationships to each other However we cannot say to begin with that bothpassages report the same event and refer to the creation sin and fall of the firstman67

An exegesis of the immediate context of Ezek 2813 not the premise of any theologian

remains the best methodological approach to understanding this difficult text accurately

Third Ezekiel states the immense value of the stones as he prepares to enumerate

them for his audience כל־אבןenspיקרהenspמסכתך every precious stone was your covering

מסכתך occurs as Ezekielrsquos next hapax legomena regarding this earthly king68 This creates a

major issue in the interpretation process Ezekiel described this king in terms that prevent a

comparison with Adam69 ldquoDepending on how one interprets the hapax מסכתך he is either

64 ldquoIt is readily admitted that this phrase lsquoyou were in Eden the garden of Godrsquo is the most difficultobstacle to the interpretation of the king of Tyre as the literal king of the cityrdquo Gaebelein IsaiahndashEzekiel 883


66 ldquoSome scholars believe that the prophet is describing the temple of Tyre I think it is legitimate toassociate עדן with temple but that Ezekiel is referring to the pagan temple is far from being provedrdquo BertolucildquoThe Son of the Morning and the Guardian Cherub in the Context of the Controversy between Good and Evilrdquo259

67 Ibid 257

68 מסכה is a feminine singular noun with a 2d masculine singular suffix meaning your covering

69 ldquolsquoYour coveringrsquo may be understood as either lsquogarmentrsquo or lsquohedgersquordquo Choi ldquoThe Garden of Eden inEzekiel 28rdquo 99

29

surrounded by a wall of such stones or is actually wearing themrdquo70 Either way the

identification of this king of Tyre with Adam faces the obstacle of dissimilarity71 The root

word behind מסכתך shapes this text ldquoIf it is derived from the verbal root סוך then the

noun means lsquohedgersquo or lsquofencersquo as in Mic 74 If the noun is derived from the verbal

root סכך then the noun has the usual meaning of a lsquocoveringrsquo often in reference to

garments In this sense the noun would tend to refer to the clothing of the lsquokingrsquordquo72 Most

scholars conclude that מסכתך refers to a covering73 not to a hedge Scripture nowhere states

that Adam or Satan ever wore such a garment as the one described in Ezek 2813

Fourth Ezekiel identifies the exact name of כל־אבןenspיקרה every precious stone74

with the terms ירenspנפךenspוברקתאדםenspפטדהenspויהלםenspתרש ישenspשהםenspוישפהenspספ 75 The

70 Smith ldquoEzekiels Lament over the King of Tyre A Contextual Study of Ezekiel 2811ndash19rdquo 12Also Allen Ezekiel 20ndash48 91

71 ldquoThe contrast between the clothing of this royal first man and the nakedness of the primeval pair inGen 2ndash3 is immediately obvious The skins which God provided for the primeval pair in Gen 321 were thesymbol of acceptance for a couple who saw their nakedness in terms of shame and disgrace The rejection of theking of Tyre is final however and hence no symbol of reconciliation grace is to be expected Rather he was tobe lsquoexposedrsquo before kings (Ezek 2817) The text does not explicitly speak of disrobing although this form ofpublic disgrace may be impliedrdquo Norman G Habel ldquoEzekiel 28 and the Fall of the First Manrdquo ConcordiaTheological Monthly 38 no 8 (1967) 520


73 Gesenius states that מסכתך translated a covering comes from Friedrich Wilhelm Gesenius סכך Geseniusrsquo Hebrew Grammar ed E Kautzsch and Sir Ernest Cowley 2d English ed (Oxford Clarendon Press1910) 237

74 ldquoThe jewels and their order in Ezek 2813 in the LXX exactly match those of Exod in the LXXexcept that gold and silver are placed in the center of the jewelsrdquo Choi ldquoThe Garden of Eden in Ezekiel 28rdquo138

75 Various scholars give these stones different namesmdashthe following represent the most likelyidentifications אדם is the carnelian פטדה is the peridot ויהלם is the diamond יש תרש is the beryl שהם isthe onyx וישפה is the jasper יר ספ is the lapis lazuli נפך is the emerald וברקת is the carbuncle

30

number of these valuable stones varies from eight (Syriac Peshitta)76 to nine (MT Targum

Latin Vulgate) to fourteen (LXX)77 Their order also varies from the MT and the LXX78 but

some scholars believe textual emendation by the author or someone else explains the cause

for this difference79 The number of stones that best fits the evidence accepts the list of stones

as found in the MT The explanation that accompanies this decision states that Ezekiel the

priest (Ezek 13) listed only nine stones (similar but not identical to the High Priestrsquos

garment) in order that everybody understood the importance of this person but so that

nobody confused this present-day king of Tyre with any High Priest in Israel80

Fifth two minor issues exist in the middle of this verse concerning the identity of

these stones and their connection to the stones found in the next verse First the identity of

76 ldquoCooke (Ezekiel pp 316-18) followed by Zimmerli strongly believes that the catalogue of gemswas inserted by somebody who tried to specify them using the lists in Exod 2817-20 and 3910-13rdquo BertolucildquoThe Son of the Morning and the Guardian Cherub in the Context of the Controversy between Good and Evilrdquo239


78 ldquoAs indicated the first two jewels of Exodus 28 and Ezekiel 28 are identical but in the third row ofEzekiel Exodusrsquo third jewel (emerald) is replaced with the sixth jewel (jasper) The fourth to sixth jewels ofExodus (emerald carbuncle and sapphire) are reversed in the third triad of Ezekiel The second triad of Ezekiel(chrysolite beryl and onyx) is identical to the fourth triad in Exodus The third triad (amber agate andamethyst) is totally omitted in Ezekiel Gold is also found in both textsrdquo Ibid 137

79 Choi who normally avoids emendation states ldquoEzekiel as a priest who is very familiar with thejewels of the high priestly robe may intentionally delete some jewels and change the order He may not want toidentify the high priest and the cherub or the king of Tyrerdquo Ibid 138 Also Greenberg cites scribal errorwhich cannot be proven to establish the number of stones ldquoMT here is also not original having suffered loss ofa line in the course of transmissionmdashin all likelihood by a scribal errorrdquo Greenberg Ezekiel 21ndash37 582

80 ldquoEzekiel the priest would not have wanted to identify the nine precious stones with the twelve jewelsof the priestly garment due to his reluctance to relate the glory of the Israelite priest to that of the foreign king orthe cherubrdquo Choi ldquoThe Garden of Eden in Ezekiel 28rdquo 101 See also Block The Book of Ezekiel Chapters 25ndash48 111

31

these stones remains somewhat debated81 but their identity makes little impact on the rest of

the text Second the connection of these stones to those found in 2814 remains uncertain82

Sixth the phrase וזהבenspמלאכת crafted in gold draws attention83 BHS understands

this gold as the subject of what follows Greenberg admits the accent connects this gold to

these stones but unlike other scholars he says this ldquogold ought to be separated from themrdquo84

Seventh the next phrase יךenspונקביךenspבך תפ were your settings and sockets in you85

appears to include technical terminology related to jewelry ldquothe settings hold the signet

and the other precious stones in place in the ring [and] the band of the ring itself It seems

probable that both are technical terms for jewelry whose exact meaning has been lost to

usrdquo86 There remain a few other viable options for this difficult phrase Hebrew ldquodrumrdquo

Aramaic ldquotambourinerdquo Ugaritic ldquohand-drum tambourinerdquo (HALOT 1771)87 BDB ldquogrooverdquo

or ldquosocketrdquo LXX ldquoyour treasure box and your storehouserdquo Syriac Peshitta ldquoyour store

houses and your chestsrdquo Latin Vulgate ldquoyour work of beauty and your holesrdquo Targum

81 Most scholars agree that ספיר is best translated as a (dark blue) lapis lazuli Choi ldquoThe Garden ofEden in Ezekiel 28rdquo 100

82 ldquoPerhaps they are not meant to be the same and we are to envisage a more complex pictureinvolving stones of two kindsrdquo Allen Ezekiel 20ndash48 94

83 For various options on how to understand this phrase consult Bertoluci ldquoThe Son of the Morningand the Guardian Cherub in the Context of the Controversy between Good and Evilrdquo 239n3

84 Greenberg Ezekiel 21ndash37 583

85 This word ldquoremains completely obscurerdquo Zimmerli Ezekiel 2 84

86 Strong ldquoEzekielrsquos Oracles against the Nations within the Context of his Messagerdquo 886

87 Koehler Baumgartner Richardson and Stamm The Hebrew and Aramaic Lexicon of the OldTestament 1771

32

ldquoorifices and organsrdquo88 Some scholars suggest that the simple idea of the exultation that

comes from these instruments solves Ezekielrsquos comments about this king If these words

however as this author suspects describe the way the maker of this garment held these

stones in place then this describes in great detail the craftsmanship of this garment worn by

the king of Tyre who lived in this excellent location

Eighth BHS deletes the phrase בך in you whereas the LXX retains this phrase

ldquoBHSrsquos suggestion that MTrsquos בך [vs 13] may be a result of dittography is accepted

here despite lack of manuscript supportrdquo89 Retaining or eliminating this word changes little

to nothing regarding the exegesis of this text

Ninth the final phrase in Ezek 2813 ביוםenspהבראךenspכוננו In the day you were

created they were prepared also faces difficulties in translation and interpretation The

Niphal form of the verb to create produces a passive sense in relation as always to the work

of God90 ברא refers predominantly but not solely to the original creation91 Some

references speak of either the future or the present in regards to some form of Godrsquos creative

work92 Ezekielrsquos use of ברא created in 2813 refers either (1) to the specific creation of this

88 It appears that Arbel chose the Targum expression See her feminist views on this text in DaphnaArbel ldquoQuestions about Eves Iniquity Beauty and Fall The Primal Figure in Ezekiel 2811ndash19 and GenesisRabbah Traditions of Everdquo Journal of Biblical Literature 124 no 4 (2005) 645ndash649 Also Choi ldquoThe Gardenof Eden in Ezekiel 28rdquo 102ndash103

89 Smith ldquoEzekiels Lament over the King of Tyre A Contextual Study of Ezekiel 2811ndash19rdquo 8n10

90 ldquoBara is a verb employed only in relation to the creative activity of Godrdquo Susan Carol Walter LauldquoGarden as a Symbol of Sacred Spacerdquo (PhD diss University of Pittsburgh 1981) 200

91 ברא is a Niphal infinitive construct verb meaning to create

92 The following references demonstrate the use of ברא as used of Godrsquos creative activity either (1) inthe present day when each author wrote about it or (2) of a scene yet future to the author writing it downmdashascene which God still plans to create Exod 3410 Num 1629 Isa 45 431 7 Ezek 2130 2813 Ps 511010218

33

man as a man at his birth or (2) to the creation of this man as a king since the context of this

creation stands in direct reference to his role in this incredible location The BHS while still

including the phrase were prepared considers the LXX and the Syriac deletions as strong

possibilities The plural form of the word preparation takes the plural stones previously

mentioned as its subject These stones כוננו were prepared when he was created93

This king of Tyre lived in an exceptional location wore a garment that signified his

prestige and owed his existence and his prosperity to God Ezekielrsquos phrases here fail to

eliminate Adam Satan or a High Priest but his words also keep alive the possibility that he

refers to an actual king of Tyre who lived during his own lifetime The most likely

understanding of this text in relation to a sound historical grammatical and literal

interpretation requires the reader to first consider this description as referring to a human

being who actually lived during Ezekielrsquos lifetime

Ezekiel 2814חenspהסוכךenspונתתיךenspבהרensp את־כרובenspממש

קדשenspאלהיםenspהייתenspבתוךenspאבני־אשenspכת התהל

You were the appointed cherub who wasprotecting and I set you there You were inthe holy mountian of God You walked in themidst of the stones of fire

This verse contains several important issues related to the identity of the king of Tyre

Ezekiel packs each phrase with information that helps us to identify this king The most

prominent suggestions as to his identity include Satan Adam the High Priest or the actual

human king of Tyre in Ezekielrsquos day Ezekiel wrote about a specific individual and the means

for identifying that person rest in part in a thorough evaluation of each phrase in Ezek 2814

93 כון is a Pual perfect 3d person plural verb meaning to prepare

34

First Ezekielrsquos use of hapax legomena and difficult constructions continues in Ezek

2814 The first word את you were begins the difficulties in this verse ldquo[The] interpretation

of את is perhaps the single most difficult exegetical decision of the passagerdquo94 The difficulty

arises because Ezekiel used the feminine form of the pronoun אתה

Without the Masoretic socircph pacircsucircq at the start of verse 14 the את of the consonantaltext would most naturally present itself as the definite object marker with כון as thegoverning verb not only on syntactical grounds but also because as we have just seenכון simply does not fit with what precedes it Adopting the reading ldquowithrdquo as manyscholars do on the strength of the Septuagint is questionable because of the uncertainrelationship between the Masoretic text and Septuagint (a relationship too complex tobe discussed here) and is meaningless without amending the consonantal text toremove the waw preceding Equally reading נתתיך את as the feminine pronoun ( את)is decisively ruled out by the context95

That difficulty over the masculinity or femininity of the pronoun strikes at the heart of

understanding this entire context correctly Despite Patmorersquos claim about this pronoun a

sound solution exists regarding the gender of this pronoun ldquoMasculine and feminine words

are frequently exchanged in parallel lines of biblical poetry and when Ezekiel describes the

image of the cherubim in Ezekiel 1rdquo96 The complete examination of Ezek 1 goes beyond the


95 Hector M Patmore ldquoDid the Masoretes get it wrong The Vocalization and Accentuation of Ezekielxxviii 12-19rdquo Vecirctus Testamentum 5 no 1 (2008) 250


35

scope of this research97 If Ezekiel as some scholars state used a direct object marker98 then

other problems arise within the text99 Some exegetes conclude that this Hebrew word needs

repointing100 but emending the text typically causes more problems than it solves101

Understanding the text as written in the MT however solves other issues ldquoThe feminine

lsquoyoursquo may be explained by the syntactic parallelism contrasting in gender between verse

14a and verse 12b lsquoYou (masculine) are the seal of perfectionrsquordquo102 The use of a feminine

pronoun as the MT states avoids emending the text avoids concluding that later scribes

simply misunderstood the text (which remains unprovable) and fits well with the argument

of the passage Ezekiel describes this king not as one who exists in close proximity to the

cherub but as one who exists as the cherub

97 ldquoThe pronoun את is one of the rare cases in Hebrew grammar in which the feminine form issubstituted for the masculine Ezekiel uses masculine and feminine nouns and verbs interchangeably todescribe the figure of the cherubim in chapter 1 For example lsquoAs for the likeness of their (masculine) faces(they had) the faces of a man Four of them (m) had the faces of a lion on the right and four of them (feminine)had the faces of an ox on the left and four of them (f) had the faces of an eagle and (such were) their (m) facesTheir (m) wings were spread upward Two (wings) of each joined each other and two were covering their (f)bodies (vv 10-11)rsquo For the other examples of interchanging masculine and feminine see vv 6 9 10 1112 13 15 17 18rdquo Ibid 20 20n78

98 ldquoIt might be mentioned here that even the far more ubiquitous direct object markermdashof which thereare over 500 in Ezekiel (an initial count from Even-Shoshan yielded 557)mdash rarely if ever begins a sentencerdquoSmith ldquoEzekiels Lament over the King of Tyre A Contextual Study of Ezekiel 2811ndash19rdquo 67n120

99 Patmore ldquoDid the Masoretes get it wrong The Vocalization and Accentuation of Ezekiel xxviii 12-19rdquo 250

100 ldquoMost exegetes follow the Greek versions and repoint the pronoun את as the preposition את (ashere) thereby picturing the cherub as a companion of the king rdquo Smith ldquoEzekiels Lament over the King ofTyre A Contextual Study of Ezekiel 2811ndash19rdquo 11 Also ldquoThat the pronoun is feminine in MT causes most todoubt its pointing (cf תה in vv 12d and 15a) Had the author wished to convey the sense of lsquowithrsquo allambiguity could have been erased with a choice of Yet this term is never used by the prophetrdquo Ibid 67 עם

101 This Hebrew word ldquocould be vocalized in at least three different waysrdquo Bertoluci ldquoThe Son of theMorning and the Guardian Cherub in the Context of the Controversy between Good and Evilrdquo 240n2


36

Second Ezekielrsquos next statement חenspהסוכך כרובenspממש the appointed cherub who

was protecting103 sees divided remarks generally along two (MT and LXX) lines of

thinking104 as the subject of the passage or as the companion of the king Two factors

contribute to how the use of כרוב impacts the exegesis of this text its number and its

referent First Ezekiel uses the figure of a cherub to describe one human king living in his

daymdasha figure that fits with their cultural norms105 Ezekiel in speaking about a singular king

uses the singular form of כרוב cherub ldquoIt is unusual in the Hebrew Bible for kerubim to

occur in the singular The fact remains were the subject plural its distinction from the

king would be obvious and LXXrsquos understanding would be the only possible onerdquo106

Despite these facts some scholars maintain a status of this individual as more than a man due

to the supposed collective nature of 107כרוב The use of כרוב extends from the Pentateuch

through the Prophets Scripture records ninety-three uses of this Hebrew word (thirty-two of

which exist in Ezekiel) with thirty uses of the singular form (twelve of which exist in

103 סכך is a Qal active participle masculine singular verb meaning to protect to cover

104 Two main options present themselves ldquoThe MT makes the cherub the subject of the dirge and theLXX sets the cherub as the companion of the gardens dwellerrdquo Bertoluci ldquoThe Son of the Morning and theGuardian Cherub in the Context of the Controversy between Good and Evilrdquo 263

105 Zimmerli considers adding the article to ldquocherubrdquo as an acceptable concept Zimmerli Ezekiel 2 85Also ldquoThose familiar with Tyrian art will recognize how natural is Ezekiels association of a cherubic figurewith Tyre As early as the 10th century Tyrian-style cherubim decorated Solomons temple (1 K 623ndash36) Thegrowing collection of Phoenician ivories attests to the prominence of the cherub in Phoenician iconographyMany of these carvings were richly decorated with gemstonesrdquo Block The Book of Ezekiel Chapters 25ndash48113n120

106 Smith ldquoEzekiels Lament over the King of Tyre A Contextual Study of Ezekiel 2811ndash19rdquo 68ndash69

107 ldquoReturning for the moment to the identification of this being it will be acknowledged that no kingof Tyrus answers to this exalted description No such fallen man was ever a diadem of praise or was he directlycreated of God or did he belong to the Cherubim or had he been placed on the holy mountain of God orwalked amidst the stones of fire or was he perfect in all his ways from creationrdquo Lewis Sperry ChaferldquoAngelology Part 2rdquo Bibliotheca Sacra 99 no 393 (1942) 24 Also Block denies the collective nature ofBlock כרוב The Book of Ezekiel Chapters 25ndash48 111n109 Also Patmore ldquoDid the Masoretes get it wrongThe Vocalization and Accentuation of Ezekiel xxviii 12-19rdquo 251

37

Ezekiel) These figures deny the claim that the Scriptures only use כרוב collectively

Second Scripture mostly uses כרוב to describe the referent as a statue or a painting but uses

it thirty-three times of an actual person Every use of כרוב in Ezekiel with the exception of

the six uses of it in Ezek 41 all refer to a person These facts however fail to establish the

claim for any one position as more accurate than any other position regarding the identity of

this kingcherub

Third Ezekielrsquos use of ממשח also requires examination as another hapax legomena

In a less than scholarly manner albeit accurate Zimmerli states the issue in ordinary terms

ממשחldquo is still unexplainedrdquo108 Some translate the phrase חenspהסוכך כרובenspממש the

appointed cherub who was protecting109 Some scholars take the idea of wings from the use

of an Aramaic form of the verb giving it the idea of stretched out to protect ldquolsquoWingsrsquo is

imported from the description of the cherubs on the desert Ark and in Solomons templerdquo110

Interpretation requires a careful consideration of what the author states and of which he never

speaks In discussing this cherub Ezekiel only includes some of the possible characteristics of

this individual ldquoIn the present passage only the protective function of the cherub is

discernablerdquo111 This fits well with the concept of one appointed for a task such as the task of

this earthly king This king lives in a lavish setting wraps himself in beautiful jewels and


109 Other possible definitions include covering closing enclose to anoint and to hedge out accordingto Bertoluci ldquoThe Son of the Morning and the Guardian Cherub in the Context of the Controversy betweenGood and Evilrdquo 238n1 Also ldquoAnointing appointed ie a state of being in special authority or function as afigurative extension of the ceremony of applying oil to a person or thing in consecrationrdquo Swanson Dictionaryof Biblical Languages with Semantic Domains 4937 Also חenspהסוכך ממש is omitted in the LXX



38

protects this city as one specially appointed above all others This describes the role of a

cherub Adam never wrapped himself in fine jewels the High Priest never lived in a place

that lavish and Satanrsquos description in all of Scripture never includes a special appointment to

the role of a protector

Fourth Ezekiel tells this king that God alone ונתתיך setestablished him in his

current role112 The LXX alters the Hebrew text by translating the pronoun as the direct

object marker (ldquowithrdquo) and by eliminating the conjunction The reader therefore interprets

this כרוב as referring to Adam113 The interpreter of the MT sees the phrase as beginning

with a pronoun and including the conjunction ו and therefore identifies this כרוב as the

king of Tyre who lived in Ezekielrsquos day Some scholars change the focus of this text by

emending the text from ldquoyou wererdquo to ldquowithrdquo and by eliminating the conjunction ldquoandrdquo solely

on the basis of the LXX reading These decisions force a determination of whom God

setestablished in one direction or another God setestablished Adam Satan the High Priest

and this human king of Tyre in their respective roles therefore this phrase changes nothing

about our conclusion on the identity of this kingcherub

Fifth Ezekiel wrote that God setestablished this king בהרenspקדשenspאלהיםenspהייתensp

כת בתוךenspאבני־אשenspהתהל You were in the holy mountain of God114 You walked in the midst

112 ldquoThe sentence ונתתיך (v 14b) may simply mean lsquoI created yoursquo but since the king of Tyre wasidentified as lsquothe wing-spread covering cherubrsquo (v 14a) it can also be understood as lsquoI established you as thecherubrsquordquo Choi ldquoThe Garden of Eden in Ezekiel 28rdquo 115 Also ldquoThe term lsquocreatedrsquo [in this situation] would beused in the sense of bringing the king to the thronerdquo Gaebelein IsaiahndashEzekiel 883 Also נתן is a Qal perfect1st person common singular verb with a ו prefix and a 2d person masculine singular suffix meaning I set you

113 LXX reads μετὰ τοῦ χερουβ ἔθηκά σε

114 היה is a Qal perfect 2d person masculine singular verb meaning to be

39

of the stones of fire115 Two things stand out in these connecting phrases First Ezekiel while

identifying this king as a man and not as a god strongly states the characteristics of his

location as being a קדש holy place Zimmerli denies the originality of this word ldquo ש קד

was doubtless not part of the original text although it is well attestedrdquo116 The LXX Targum

and Syriac versions all preserve קדש However the phrase בהרenspקדשenspאלהים ldquois only used

in this construction in the OT in this verserdquo117 The phrase הר־אלהים exists only in Ps

6815 Gaebelienrsquos suggestion therefore sounds correct

If therefore the specific phrase ldquothe holy mount of Godrdquo was taken to refer toJerusalem then this would mean that the king of Tyre was in (not on) the city ofJerusalem walking amid fiery stones In light of 261ndash6 which described the desire ofTyre to gather the spoils of Jerusalem after its fall to the Babylonians the latter partof v 14 would speak of the entrance into Jerusalem by Tyres king to gather the spoilsof that city even while its stones were still smoldering It should be observed atthis point that the ldquoholy mount of Godrdquo is never used in Scripture to mean heavenSuch would have to be its interpretation if the king of Tyre was identified withSatan118

Second some scholars suggest a connection between these stones of fire and the precious

stones in Ezek 2813119 Despite their proximity to each other however the terminology used

sets them in contrast to one another Other scholars seem to ignore the significance of these

stones of fire120 Ezekiel ties the phrases the holy mountain of God and midst of the stones of

115 הלך is Hithpael perfect 2d person masculine singular verb meaning to walk



118 Ibid 883ndash884


120 Block downplays their significance ldquoWhile numerous interpretations have been proposed for thephrase among stones of fire these stones are best understood as decorative contributing to the magnificenceand brilliance of the picturerdquo Block The Book of Ezekiel Chapters 25ndash48 114 Also Stones of fire is a hapaxlegomena

40

fire together indicating that Ezekiel saw them as referring to a similar scene thereby

supporting the above suggestion by Gaebelien

Ezekiel continues to detail the life of a king who lived near and walked in the capital

of Ezekielrsquos homeland during his lifetime He portrayed to his exiled Israelites neighbors the

horrific picture of this foreign king gaining from the destruction of their homeland Israel

seeing their country invaded and hearing of the king of Tyre walking in Jerusalem

understood the gravity of their situation Understanding Ezekielrsquos words in this context

makes more sense than some obscure reference to Satan Adam or any High Priest which

eliminates any reference to their current condition

Ezekiel 2815ראךensp תמיםenspאתהenspבדרכיךenspמיוםenspהב

ך עד־נמצאenspעולתהenspבYou were upright in your actions from theday you were created until unrighteousnesswas found in you

Ezekiel starts to shift his emphasis now from the greatness of this king to the ugliness

of this king First this king walked in the midst of a holy place and now Ezekiel says to him

תמיםenspאתהenspבדרכיך you were upright in your actions Zimmerli takes this in the same

fashion as Godrsquos work among his Old Testament saints ldquoAccording to Gen 69 Noah was

lsquoblamelessrsquo and lsquowalked with Godrsquo This is exactly how the narrative of the

covenant-making between God and Abraham begins in Gen 171 with the summons lsquoWalk

before me and be blameless rsquo The connection of lsquoyou walkedrsquo (v 14) with

lsquoblamelessrsquo (v 15) is thus confirmed by these parallelsrdquo121 This king in one sense lived


41

according to the high expectations God established for his people122 Ezekiel declares to the

king you were blameless in your ways It appears that a scribal error exists in the LXX ldquoFor

MT LXX has בדרכיך ἐν ταῖς ἡμέραις σου perhaps a dittography of the Greek scribe

because of the following ἡμέραςrdquo123 This error further supports the idea that the MT

maintains the correct rendering of this pericope

Second Ezekiel states that this kingrsquos uprightness remained limited to a specific time

frame Ezekiel speaks to the king saying from the start of your reign ראך מיוםenspהב from the

day you were created in relation to your kingship your uprightness existed124 He also

informed this king your uprightness died when ך נמצאenspעולתהenspב unrighteousness was

found in you125

Third Ezekiel interrupts the flow of his oracle by inserting two prepositions מן־) and

(עד on which the king of Tyrersquos life turns126 He stated his previous condition and now his

current condition The king changed from upright to unrighteous This statement makes no

sense in relation to the High Priest thereby ruling him out as the focus of Ezekielrsquos words

These words however still relate to Adam Satan or to a real king in Ezekielrsquos lifetime

Fourth the phrase נמצאenspעולתה unrighteousness was found needs some explanation

for while they appear to exhibit feminine endings they actually indicate the location of this

122 Gaebelein describes this not as sinless perfection ldquoIt was used to show that one was blameless orunobjectionable in a given areardquo Gaebelein IsaiahndashEzekiel 884

123 Bertoluci ldquoThe Son of the Morning and the Guardian Cherub in the Context of the Controversybetween Good and Evilrdquo 242n4

124 ברא is a Niphal infinitive construct meaning to create

125 מצא is a Niphal perfect 3d person masculine singular verb meaning to find

126 These prepositions ldquoare contrasted to manifest this change in his naturerdquo Choi ldquoThe Garden ofEden in Ezekiel 28rdquo 116

42

unrighteousness ldquoThese cases are not to be taken as double feminine endings since the loss

of the tone on the final syllable could then hardly be explained but they are further instances

of an old accusative of direction or intentionrdquo127 Ezekielrsquos wording therefore locates the

kingrsquos unrighteousness within the king himself ldquoThe poetic passive lsquosin was foundrsquo (v 15)

in no way exonerates the culpritrdquo128 for his guilt remains within him If the previous verses

merely spoke about a ldquosignet ringrdquo as some scholars maintain then this unrighteousness

relates only to a ldquoflawrdquo129 in that ring as opposed to a serious flaw in the king of Tyre

himself Ezekiel makes a very clear statement about this king for what began as a promising

career ends in utter failure in the sight of God

Fifth this brings Ezekiel to the climax of this pericope of judgment130 The remaining

options of this text referring to Adam to Satan or to the actual king of Tyre in Ezekielrsquos

lifetime gain some clarity at this point The first scenario states that Ezekiel used the king of

Tyre as a metaphor for Adam In Gen 39ndash12 17ndash19 God held Adam responsible for his own

sin in the actual Garden in Eden If Ezekiel refers to Adam (as the LXX reading implies and

therefore correctly eliminates the conjunction in 2814) then after God threw Adam and Eve

out of the Garden he placed this cherub in Ezek 2814 at the doorway to the Garden

Sometime after that moment this cherub therefore also sinned against God according to

127 Gesenius Geseniusrsquo Hebrew Grammar 251

128 Habel ldquoEzekiel 28 and the Fall of the First Manrdquo 521


130 ldquoAt this point we arrive at a turning point in the passage The climax of the passage is reached whenthe unrighteousness of the cherub is presented What follows next is an explanation of his sin and a descriptionof his judgmentrdquo Bertoluci ldquoThe Son of the Morning and the Guardian Cherub in the Context of theControversy between Good and Evilrdquo 266

43

Ezek 2815 This view establishes facts unattested to elsewhere in Scripture and therefore

teaches an unfounded conclusion

The second scenario states that Ezekiel referred to this king of Tyre as the real power

behind the prince of Tyre If true then Ezekiel identified the real power behind the prince as

Satan and referred to Satanrsquos fall This develops from a MT reading that still refuses to

recognize the king of Tyre as an actual person living during Ezekiel lifetime If Ezekiel refers

to Satan as this king then Satan originally protected Godrsquos glory until the discovery of

unrighteousness in him This theory still maintains some validity unless this lament

describes someone who dies and not just falls from a state of perfection

The third scenario states that Ezekiel painted a picture of a human king living during

his own lifetime as the focus of this oracle If this accurately reflects Ezekielrsquos point then

God called this king a cherub and he held this kingcherub responsible for his own sin131 At

this point in this pericope this theory also maintains validity

Ezekiel 2816ברבenspרכלתךenspמלוenspתוכךenspחמסenspותחטאensp

ואחללךenspמהרenspאלהיםenspואבדךenspכרובensp שהסכךenspמתוךenspאבני־א

In the abundance of your trade they filledyour midst with violence and you sinned Icast you as profane from the mountain ofGod and I caused you to perish O cherubwho was protecting in the midst of the stonesof fire

Ezekiel continues describing the depth of this kingrsquos fall even though BHS considers

ברבenspרכלתךenspמלוenspתוכךenspחמסenspותחטא In the abundance of your trade they filled your

midst with violence and you sinned as a gloss (Syriac agrees with MT throughout this


44

verse)132 First the word מלו filled requires some explanation133 ldquo מלו (malu lsquothey filledrsquo) is

probably a defective form of the verb (malersquo lsquofillrsquo)rdquo134 Ezekiel wrote מלו they filled135 The

attempts to re-vocalize the text or to emend the text require many suppositions by the

interpreter136 The passage as it stands in the MT states that those things in the midst of the

king of Tyre filled him with violence137 ldquoAccording to Zimmerli the plural verb requires us

to understand the subject תוכך as a plural However the problem is that תוכך as a subject is

never followed by the plural verb in the whole OT but is rather followed by the singular

verbrdquo138 The passage as it stands in the MT makes sense in this context The king of Tyre

allowed the greatness of his trading skills (his ldquoactionsrdquo in 2815 and the ldquothey filledrdquo phrase

in 2816) to puff him up with pride so that he sinned against God139

132 ldquoThe king appears to represent the city-staterdquo Allen Ezekiel 20ndash48 91 Also ldquoZimmerli (Ezekiel 286) believes this was a dittography brought over from v18 Cooke (Ezekiel 324) on the other hand believesthat v18 holds the doublet and v17 is originalrdquo Strong ldquoEzekielrsquos Oracles against the Nations within theContext of his Messagerdquo 221

133 אldquo not written after an elided shwa mobile (Bergstraumlsser 1 sect15e)rdquo מלא develops from מלאוKoehler Baumgartner Richardson and Stamm The Hebrew and Aramaic Lexicon of the Old Testament cviindash1Also מלא is a Qal perfect 3d common plural verb meaning to fill


135 Bertoluci Zimmerli and others believe that the end of מלו was impacted by haplography

136 Choi ldquoThe Garden of Eden in Ezekiel 28rdquo 107ndash108

137 ldquo vocalized in MT as a pl lsquothey filledrsquo appears to take the subj as a pl in sense lsquothose in מלוyour midstrsquo (Zimmerli 86) Probably it should be repointed as inf abs lsquo(your midst) was full ofrsquo used as afinite verbrdquo Allen Ezekiel 20ndash48 91


139 חטא is a Qal waw consecutive 2d person masculine singular verb meaning to sin

45

Second Ezekiel continues with the words ואחללךenspמהרenspאלהים I cast you as

profane from the mountain of God140 and he ends this verse stating ואבדךenspכרובenspהסכךensp

מתוךenspאבני־אש and I caused you to perish141 O cherub who was protecting in the midst of

the stones of fire142 The MT and the LXX divide at this point once again ldquoThe MT text says

lsquoI destroyed you O covering Cherubrsquo but the LXX reads lsquothe Cherub brought you outrsquo143

Since the LXX identifies the prince of Tyre with Adam the description of the identity of the

cherub seems to be problematic and unnecessaryrdquo144 First we need to consider the wording

the cherub brought you out If Ezekiel intended for his audience to see this as a reference to

Adam then the cherub who brought Adam out of the Garden in Eden (2816) also remains

140 ldquoThe LXX has lsquoyou have been cast down woundedrsquordquo Bertoluci ldquoThe Son of the Morning andthe Guardian Cherub in the Context of the Controversy between Good and Evilrdquo 243 Also regarding ואחללך codex Leningradensis B 19A many Mss and editions use LXX may be correct stating ואחללך καὶἐτραυματίσθης = ותחלל Also regarding מהר The presence of the prepositionldquo ואחללך lsquofromrsquo following theverb indicates that a verb of motion is implied as well See L C Allen Ezekiel (WBC) 291rdquo W Hall HarrisIII ed The New English Translation Bible 1st ed (Richardson TX Biblical Studies Press 2005) Ezek 2816Also ldquoHeb מן lsquofromrsquo has a pregnant force which by implication lends action to the verb (cf GKC 119z)rdquoAllen Ezekiel 20ndash48 91 Also from GKC section 119z ldquoOn the sense of motion away from anything dependsthe use of מן after such ideas as [to profane] sometimes again in pregnant expressions [Ezek 2816]rdquoGesenius Geseniusrsquo Hebrew Grammar 383 Also חלל is a Piel waw consecutive 1st person common singularverb meaning to profane

141 ldquoWhoever the subject ismdashwhether the cherub (MT) or the deity (LXX and most translations)mdashtheking is banished by him lsquofrom the midst of the stones of firersquordquo Smith ldquoEzekiels Lament over the King of TyreA Contextual Study of Ezekiel 2811ndash19rdquo 13

142 This is the attributive use of the participle The LXX states καὶ ἤγαγέ σε

143 Smith ldquoEzekielrsquos Lament over the King of Tyre A Contextual Study of Ezekiel 2811ndash19rdquo 68Also ldquoThe Hebrew text takes the verb as first person and understands guardian lsquocherubrsquo as a vocative inapposition to the pronominal suffix on the verb However if the emendation in verse 14a is accepted thenone may follow the LXX here as well and emend the verb to a third person perfect In this case the subject ofthe verb is the guardian cherub See L C Allen Ezekiel (WBC) 291rdquo Harris III ed The New EnglishTranslation Bible Ezek 2816 Also ldquoMT vocalized as lsquoand I banished yoursquo and took the adjacent noun phraseas vocative This construction is consistent with and dependent on MTs interpretation of v 14a LXX seems torepresent an earlier tradition implying ואבדך lsquoand he banished yoursquo with the cherub as subjrdquo Allen Ezekiel20ndash48 91 mdashThe New English Translation Bible therefore (2814 16) reads ldquoI placed you there with ananointed guardian cherub the guardian cherub expelled you from the midst of the stones of firerdquo


46

Ezekielrsquos focus when he states that he changed into an unrighteous creature (2815) after

Adamrsquos sin Second we need to consider the wording ldquoI caused you to perish O cherub

who was protectingrdquo If Ezekiel intended for his audience to believe that the MT correctly

states the facts regarding 145אבד then he directly addressed this human king about his

previous situation and his current fall from what man considered as his greatest achievement

His previously elevated position makes the fact that God cast him as profane and that God

caused him to perish a horrific ending even though others pictured him as the cherub who

was protecting146 Ezekielrsquos word choice prevents acceptance of this person as the cherub

from the original Garden in Eden and supports acceptance of this person as a kingcherub

who lived during Ezekielrsquos lifetime This same king wanted to protect his people by

plundering Jerusalem by going in the midst of the stones of fire after its fall to Babylon His

actions against Jerusalem demonstrated the violence of his trading practices and brought

about his demisemdasha demise for which Ezekiel offers this lament

Ezekiel 2817גבהenspלבךenspביפיךenspשחתenspחכמתךensp

על־יפעתךenspעל־ארץenspהשלכתיךenspלפניenspיךenspלראוהenspבך מלכיםenspנתת

Your heart was arrogant because of yourbeauty you misused your wisdom because ofyour splendor I caused you to be cast to theground I set you in the presence of kings inorder to feast their eyes on you

Ezekiel describes the two main problems with this kingrsquos life as (1) גבהenspלבךenspביפיך

your heart was arrogant because of your beauty and (2) שחתenspחכמתךenspעל־יפעתך you

misused your wisdom because of your splendor First this king displayed his arrogance in

145 אבד is a Piel perfect 3d person masculine singular verb meaning to perish

146 ldquoAccording to the word order (subject-predicate) kerub is construed as definite The king was notsimply one cherub among many he was the cherub par excellencerdquo Block The Book of Ezekiel Chapters 25ndash48 113

47

regards to his beauty Some authors insist this refers to the beauty of his city while others to

his own beauty This beauty regardless of its object resulted in his arrogance while the

correct response of humility evaded his grasp147 Odellrsquos assessment of beauty in Ezekiel

bears consideration even though this author disagrees with her opening statement

As Ezekiel employs the term beauty is a cosmic attribute a gift of divine splendorwithin the created order (Ezek 1614) and closely associated with primeval goodness(Ezek 2812 17 318) In none of these cases however is beauty an enduringattribute thus the praise of Tyres beauty is especially fitting for a dirge whichcontrasts the past glory and present ignominy of the deceased148

Ezekiel told this king of Tyre that he lost this beauty due to his own arrogance He placed all

of his emphasis on his splendor and neglected wisdom until he lost both149

Second God said he intervened in this kingrsquos life על־ארץenspהשלכתיך I caused you

to be cast to the ground150 Unqualified statements like this one cause scholars such as

Zimmerli to equate this phrase with the fall of Satan from the mountain of God to the

earth151 Ezekiel however qualified this statement to some degree with his final phrase in

2817 Zimmerli applies this casting to the ground to Satanrsquos past but the qualifying phrase

147 גבה is a Qal perfect 3d person masculine singular verb meaning to be arrogant to be proudEzekiel uses it in Ezek 282 5 where he connected it to the heart (לב) ldquoOn a few occasions individuals are saidto be guilty specifically of this sin of pride Uzziah (II Chr 2616) Hezekiah (II Chr 3225ndash26) the prince ofTyre (Ezk 282 17)rdquo Victor P Hamilton ldquo305 in rdquoגבה Theological Wordbook of the Old Testament eds RLaird Harris Gleason L Archer Jr and Bruce K Waltke (Chicago Moody Press 1999) 146

148 Odell Smyth and Helwys Bible Commentary Ezekiel 345

149 ldquo יפעתך שחתenspחכמתךenspעל־ lsquothou hast destroyed thy wisdom because of thy beautyrsquo thou art sotaken with the latter that thou hast neglected the formerrdquo Gesenius Geseniusrsquo Hebrew Grammar 98 Alsoיפיldquo Eze 287 and יפי in pause with suff יפי יפיו m (1) splendour brightness of a king Isa 3317 ofa city Psalm 502 Ezek 273 4 11 (2) beauty gracefulness of a woman Ps 4512 Isa 324 Eze 1625rdquoIbid 358 See also ldquoIt implies having respect to any thing having regard of any thingmdash(a) in respect to (b) on account of (c) about concerningrdquo Ibid Also שחת is a Piel perfect 2d person masculine singular verbmeaning to destroy to ruin to ravage to devastate also to pervert to corrupt to misuse (with the direct objectbeing wisdom)

150 שלך is a Hiphil perfect 1st common singular verb meaning to cast


48

of kings feasting their eyes on Satan still awaits fulfillment in the future This action of being

cast to the ground by God finds no resolution in the past in the person of Satan but it finds

fulfillment in the past in relation to the human king of Tyre

Third God יך לפניenspמלכיםenspנתת set him in the presence of kings152 The surrounding

nations saw his demise They knew of his former greatness and now they witnessed his

sudden humiliation His sin now surfaced before everyone causing them to feast their eyes on

this king of Tyremdash153לראוה ldquohas the connotation of looking with satisfaction on anothers

calamity eg Mic 710 Ps 549rdquo154 Those who witnessed this kingrsquos downfall responded by

gloating over his demise Ezekielrsquos words relate well only to one of the main choices for the

identity of this king of Tyre No kings existed to gloat over Adamrsquos demise No king rejoiced

to see an angel of God reject God choose sin and cast out of heaven to the earth as Satan

This phrase only applies to the king who sat on the Tyrian throne during Ezekielrsquos lifetime

When our theology drives our exegesis those who want to see Satan in this passage

find him here ldquoReference must be had again to this passage because of its clear revelation

which refers to Satanrsquos sinful self-promoting priderdquo155 The grammatical historical literal

approach however makes sense without any theologizing of this context into Adam Satan

or others When a careful exegesis of a text determines the identity of the primary referent of

152 נתן is a Qal perfect 1st common singular verb meaning to set to put to place

153 ראה is a Qal infinitive construct with an inseperable ל preposition meaning to see When the verbis prefixed with a ל preposition the infinitive construct indicates purpose intention or result Also ldquoLit lookinto hence look at with interest (1) gaze at (2) look at with kindness helpfulness (3) upon aspectacle causing anger (4) gaze at with apprehension (5) with joy pleasure (6) especially withexultation triumph = feast eyes upon sometimes gloat over enemiesrdquo Brown Driver and Briggs EnhancedBrown-Driver-Briggs Hebrew and English Lexicon 907ndash908


155 Lewis Sperry Chafer ldquoAngelology Part 4rdquo Bibliotheca Sacra 99 no 395 (1942) 265

49

that text only a direct reference to another referent provides the reader with a discernable

reason to accept a secondary referent Ezek 28 makes no such reference to a secondary

figure Ezekielrsquos focus remained on the human king of Tyre who reigned in his lifetime

Ezekiel 2818לתensp תךenspחל מרבenspעוניךenspבעולenspרכל

יךenspואוצא־אשenspמתוכךenspהיאenspאכלתךensp ש מקדואתנךenspלאפרenspעל־הארץenspלעיניensp

כל־ראיך

By the multitude of your iniquities in thedishonesty of your trade you profaned yoursanctuaries therefore I brought forth firefrom the midst of you it consumed you andI brought you to ashes on the earth in thesight of all who saw you

Ezekiel begins this verse by stating two of the kingrsquos actions related to his downfall

First Ezekiel knew that this kingrsquos current condition related directly to his own sinful

decisions מרבenspעוניך By the multitude of your iniquities156 Ezekiel clearly stated that the

king of Tyre created this situation for himself157 He placed his focus not just on the sin but

on the gravity of this kingrsquos עון sin ldquoIt denotes both the deed and its consequences the

misdeed and its punishment Both notions are present but the focus is on the deed (lsquosinrsquo)

156 רב מן־+ fromby + abundance multitude מן־ marks the cause or means of this situation Also עון(pl ndash collective noun) +2d masculine singular meaning iniquity guilt of iniquity Two Cairo Geniza Hebrewcodex fragments and many editions of Mss read עונך

157 ldquoThe ablative and locational senses of mn are similar to another group of the prepositionrsquos sensesmn marks the material of which something is made ( 8) or the author or authority from whom a standard ortruth originated ( 9) The cause or means of a situation is marked by mn ( 10ndash12) as is an agent ( 13note the passives in 12ndash13) With verbs of fearing and the like it is often difficult to distinguish cause andagent ( 14ndash15)rdquo The text of Ezekiel 2818 is listed as 10mdashBold mine Waltke and OrsquoConnor AnIntroduction to Biblical Hebrew Syntax 213

50

[as well as] the outcome of the misdeed (lsquopunishmentrsquo)rdquo158 Ezekiel also spoke of the

king of Tyrersquos iniquities using an unexpected masculine plural noun for poetic expression159

Second Ezekiel called the kingrsquos attention to his next issue תך בעולenspרכל in the

dishonesty of your trade160 Only Ezekiel used the word רכלה trade He used it only four

times and only in the oracle against Tyre (2612 28 5 16 18) Every time he used רכלה he

spoke about Tyrersquos great wealth gained from trading with others and her equally incredible

destruction due to her trading practices Tyre experienced short-term gain and long-term

failure from her trading What they saw as a positive trait actually encouraged their demise

Third Ezekiel stated the result of these two actions יך ש לתenspמקד חל you profaned

your sanctuaries161 HALOT indicates that the plural form refers to many structures however

Gaebelein disagrees162 ldquoThe plural form very likely stands for a single temple

syntactically being a plural of extension This is the way the form is used in 217 and by

158 Carl Schultz ldquo1577 in rdquoעוה Theological Wordbook of the Old Testament eds R Laird HarrisGleason L Archer Jr and Bruce K Waltke (Chicago Moody Press 1999) 650

159 ldquoA masculine plural noun suffix never follows עון in the Old Testament However it is possiblethat the masculine plural is used for a poetic expression There are several parallelisms between מרבenspעוניך and תך Firstly the prepositions בעולenspרכל מן of מרב and ב of בעול form a word pair of the same meaninglsquoby or because ofrsquo Secondly רב and רכלה serve double duty for each other in that the two phrases give anidea of lsquoby the abundant iniquity and injustice of your tradersquo Thirdly עון and עול are a word (with similarmeaning) sound (mrb ywniklbbywl) and morphologic pair (contrast in number [pluralsingular])rdquo Choi ldquoTheGarden of Eden in Ezekiel 28rdquo 109

160 תך בעולenspרכל is possibly a gloss from 2816 according to BHS

161 חלל is a Piel perfect 2d person masculine singular verb meaning to profane


51

Jeremiah in Jer 5151rdquo163 One problem corresponds to the identity of this sanctuary164 ldquoA

survey of the biblical usage of miqdasim is indeed notable of the 74 occurrences of the noun

(including 8 in the plural) only one Isa 1612 refers to a foreign sanctuary (Moabrsquos) and

there is no mention here (much less condemnation) of profanationrdquo165 This plural noun refers

to a single place of worship with the surrounding precincts thereby causing Ezekiel to use a

plural form of the noun166 A second key problem develops from his word choice in moving

from the holy to the profane God appointed him and gave him the chance to live right and

gain wealth He squandered Godrsquos gifts and profaned himself and this unidentified sanctuary

Fourth he stated Godrsquos response to the kingrsquos sin ואוצא־אשenspמתוכךenspהיאenspאכלתך

therefore I brought forth fire from the midst of you it consumed you167 BHS suggests

changing the MT to This change מתוכו needlessly forces an understanding of Adam168 The

LXX and MT agree on the reading וכך מת therefore that reading remains the preferred text

163 Gaebelein IsaiahndashEzekiel 886 Also Greenberg agrees with Gaebelein Greenberg Ezekiel 21ndash37586

164 BHS referencing ש מקד states that a fragment of a Hebrew codex found in the Cairo Geniza and inmany manuscripts and editions including 2nd century Syriac version and Targum according to A Sperberhave also proposed מקדשך still others מקדשי cf Greek text from the account of Lucian קדשך Symmachus (from 3rd century AD dependent on Masoretic recension of pre-Masoretic texts compromisebetween literal and idiomatic translation) and 4th century AD Latin Vulgate dependent on Masoreticrecension of pre-Masoretic texts compromise between literal and idiomatic translation


166 Choi Cooke Van Dijk and Block agree Choi ldquoThe Garden of Eden in Ezekiel 28rdquo 109n139

167 יצא is a Hiphil waw consecutive imperfect 1st person common singular verb meaning to bringforth Also אכל is a Qal perfect 3d person feminine singular verb meaning to eat

168 ldquoThe BHS reads this as lsquofrom his midstrsquo to identify the prince with Adam (lsquobrought out fire fromhis (the cherubrsquos) midst it consumed yoursquo) However even the LXX ἐκ μέσου σου accords with the MT hererdquoChoi ldquoThe Garden of Eden in Ezekiel 28rdquo 110

52

Fifth Ezekiel concluded this verse ואתנךenspלאפרenspעל־הארץenspלעיניenspכל־ראיך and

I brought you to ashes on the earth in the sight of all who saw you169 The idea of who saw

the king of Tyre significantly impacts the identity of this king According to BDB other ways

to understand לעיני include ldquoin the presence of in full view ofrdquo170 This phrase makes no

sense if one concludes that this king of Tyre represents Satan The death of the first man

Adam however somewhat fits this description in that many years after his expulsion from

the Garden he died in the presence of others The people in Ezekielrsquos lifetime however saw

exactly what happened to this king in a way that better fits the time constraints of this text

Ezekiel 2819עמיםenspשממוenspעליךenspבלהותensp כל־יודעיךenspב

הייתenspואינךenspעד־עולםAll who know you among the people areappalled at you you became a sudden terrorbut you are not foreverrdquo

Ezekielrsquos final verse in this pericope and in regards to Tyre states כל־יודעיךensp

עמיםenspשממוenspעליךenspבלהותenspהייתenspואינךenspעד־עולם ב All who know you among the people

are appalled at you you became a sudden terror but you are not forever These words also

significantly impact a proper understanding of the identity of the king of Tyre

First Ezekiel began this verse by using the participle form of ידע giving it the

emphasis of all who know you171 The people of Tyre and the surrounding areas knew this

kingcherub but their picture of him differed from what they now saw of him This statement

that they are appalled by what they now know about this king finds little support if this

169 נתן is a Qal waw consecutive imperfect 1st person common singular verb meaning to bring Alsoראה is a Qal active participle masculine plural being used attributively and meaning to see

170 Brown Driver and Briggs Enhanced Brown-Driver-Briggs Hebrew and English Lexicon 745

171 ידע is a Qal active participle masculine plural verb meaning to know and expresses the attributiveuse of the participle giving it a meaning of all who know you

53

refers to Adam or to Satan First the Scriptures never record the views of the people living

shortly after the scene in the Garden in Eden This makes a comparison to Adam difficult if

not altogether unlikely Second the Scriptures give us little information regarding the fall of

Satan This makes a reference to him in this text also an unlikely scenario Third Ezekiel

recorded the words that follow this crowdrsquos response to the king of Tyre (you became a

sudden terror but you are not forever) in two other parts of this oracle against Tyre (2621

2736) That phrase makes this reference to a king living in his day the best solution

Second BDB suggests שממו means (1) be desolated or (2) be appalledawestruck

with the preference of appalledawestruck due to the judgment pronounced against the king

of Tyre172 This strongly suggests an earthly king who went from one extreme of greatness to

the other extreme of destruction as the proper understanding of this text First Ezekiel used

שמם twenty-two times referring to the desolation of a specific people group or location173

Second Ezekiel stated once that he experienced this astonishment after seeing the cherubim

(Ezek 315) Third Ezekiel made three more statements using the word שמם wherein each

eye-witness displayed astonishment at what happened to the king of Tyre174

Third this king בלהותenspהיית became a sudden terror175 Ezekiel used this phrase

and the following one to describe the nation of Tyre the city of Tyre and the king of Tyre

172 Brown Driver and Briggs Enhanced Brown-Driver-Briggs Hebrew and English Lexicon 1031Also שמם is a Qal perfect 3d person common plural verb meaning to be appalled Also LXX suggests ldquoyouare gone to destructionrdquo while the Peshitta suggests ldquoyou shall be brought to destructionrdquo

173 Ezekiel identifies people made desolate in 417 307 7 3210 15 3512 15 Also Ezekielidentifies places made desolate in 64 6 1219 197 2026 253 2912 3012 14 3328 364 34 35 35 36

174 Ezekiel speaks about the king of Tyre using the term שמם in 2616 2735 2819

175 היה is a Qal perfect 2d person masculine singular verb meaning to become

54

He referred a human living in his day not to Adam or to Satan No Scripture ever refers to

the nation or to the city of Adam or of Satan

Fourth Ezekiel ended his oracle against Tyre with an absolute form of 176אין Ezekiel

declared the end of this king of Tyre He exists only as a man and no longer as a living man

ldquoVs 19 is a kind of summary statement-refrain which was already used at the end of the

previous Tyrian oracles (2621 and 2736) This conclusion lsquounderlines the irrevocability and

transcendence of Yahwehs decisionsrsquo and עולם stresses the finality of the destructionrdquo177

God removed this king of Tyre from off the face of the earth forever a phrase contradictory

to what we know about Satan

Ezekiel promised a lament and he delivered a lament as proved by his final words

even though at the outset it appeared that this king of Tyre saw everything going in the right

direction The expressions throughout this oracle hold considerable sway over the final

exegetical decisions Our systematic theology never drives our biblical theology This text

clearly speaks of a human king who lived and died This text never identifies this person as

Satan and no other passages discuss this text in that manner Only a preconceived theological

idea yields the conclusion of this person as someone other than a man The view that says

Ezekiel referred to Adam also proves false ldquoThe motifs which seemed to identify the Ezekiel

material with the Paradise story of Gen 2-3 have not proved to provide very strong reasons

176 אין ו + waw + noun +2d person masculine singular suffix with the meaninf of there is not thereare not Also ldquoIf however it be thus brought to the end of a sentence or be disconnected with what follows itstands in the absolute form as Gn 25 ואדםenspאיןenspלעבדenspהאדמה and man there was none to till the groundrdquoBrown Driver and Briggs Enhanced Brown-Driver-Briggs Hebrew and English Lexicon 34 See also for andyou will not be the construction in Gen 435 in Waltke and OrsquoConnor An Introduction to Biblical HebrewSyntax 624


55

for doing so Besides this we have several remarkable divergences between these passages

which cannot be easily dismissedrdquo178 These conclusions point to a real individual living

during Ezekielrsquos lifetimemdasha person he identified as the king of Tyre

This author gave the most weight to the MT throughout this research The LXX and

other editions however provide some important insights that need careful consideration

Each text seems bent in a particular direction and only a thorough review of each option

provides the correct literal grammatical historical understanding of the authorrsquos actual

intent ldquoThrough the comparison of the MT with the LXX it has been very obvious that the

MT relates the king of Tyre to the cherub while the LXX associates him with Adam and the

high priestrdquo179 Since each text presents its own set of difficulties the exegetical method

employed by the expositor eventually determines the interpretation of Ezek 2811ndash19

178 Ibid 139


56

CONCLUSION

The true identity of the king of Tyre develops from a sound exegetical study using a

grammatical historical literal method of interpretation The context not systematic

theology provides the guide for students of the Word in every exegetical decision The

decision to use this method of interpretation forces the conclusion that Ezekiel explained his

primary referent in 2811ndash19 as that of a human king living during his lifetime

First any attempt to identify this human king as a reference to Adam falls short due

to the major differences between this text and that of Gen 2ndash3 Second any attempt to

identify this king as a reference to Satan alone follows an allegorical approach to biblical

interpretation Third any attempt to identify this king (2811ndash19) as the spiritual force behind

the prince (281ndash10) divides this text in a manner inconsistent with the internal structure of

Ezek 26ndash28

This research included an examination of the differences between the LXX and the

MT in relation to the identity of the king of Tyre The LXX favors an association between

this king and Adam or the High Priest and the MT favors an association between this king

and the cherub This author gives preference to the MT rather than to the LXX Perhaps

Gaebelein summarizes this text the best

Therefore it is concluded that Tyres king is best understood as a literal humancontemporary king of that city in Ezekiels day Each characteristic given about himin these verses can be explained in light of the cultural and religious context of thatday Contrarily the identification of the king as Satan must be done to a large extenton a presupposition that the descriptions here refer to Satan In light of the logical

57

flow of the context and the explanations of the kings character it is concludedthat a human king is described herein1

A thorough examination of this text includes a consideration of every variant currently

available and its relationship to the identity of the king of Tyre While a preference for one

edition over another edition remains a fact for every interpreter the reasons for those

preferences require sufficient explanation such as given in this research

Scholars who remain biblical theologians first and systematic theologians second

prevent their theology from altering the true meaning of the text before them That task

requires great skill and a determination to correctly handle the Word of God

The absolute identity of this human king who lived during Ezekielrsquos lifetime still

remains somewhat disputed in relation to the spelling of his name and to which generation

actually sat on the throne when Ezekiel proclaimed this oracle against Tyre The fact

remains however that the best evidence found in the text itself points not to Adam to Satan

or to Satan as the king behind the prince The exegetically arrived at evidence through a

grammatical historical literal method of interpretation points to human king who lived

during Ezekielrsquos lifetime


58

BIBLIOGRAPHY

Allen Leslie C Ezekiel 20ndash48 Vol 29 of Word Biblical Commentary eds David AHubbard and Glenn W Barker Nashville Thomas Nelson 1990

Arbel Daphna ldquoQuestions about Eves Iniquity Beauty and Fall The lsquoPrimal Figurersquo inEzekiel 2811ndash19 and Genesis Rabbah Traditions of Everdquo Journal of BiblicalLiterature 124 no 4 (2005) 641ndash655

Arnold B T and B E Meyer Encountering the Old Testament A Christian Survey GrandRapids Baker Books 1999

Augustine of Hippo ldquoThe City of Godrdquo In A Select Library of the Nicene and Post-NiceneFathers Volume II St Augustinrsquos City of God and Christian Doctrine ed PhilipSchaff Buffalo NY Christian Literature Company 1887

Bertoluci Jose M ldquoThe Son of the Morning and the Guardian Cherub in the Context of theControversy between Good and Evilrdquo PhD diss Andrews University 1985

Bidlack Beth A ldquoImagery in Ezekiels Oracles against Foreign Nations and Rulers (Ezekiel25ndash32)rdquo PhD diss Boston University 2000

Blenkinsopp Joseph Ezekiel Interpretation a Bible Commentary for Teaching andPreaching Louisville John Knox Press 1990

Block Daniel I The Book of Ezekiel Chapters 1ndash24 Grand Rapids Wm B Eerdmans 1998

mdashmdashmdash The Book of Ezekiel Chapters 25ndash48 Grand Rapids Wm B Eerdmans 1998

Brown Francis Samuel Rolles Driver and Charles Augustus Briggs Enhanced Brown-Driver-Briggs Hebrew and English Lexicon Oak Harbor WA Logos ResearchSystems 2000

Bullock C Hassell An Introduction to the Old Testament Prophetic Books Chicago MoodyPublishers 1986

Bunta Silviu N ldquoYhwhrsquos Cultic Statue after 597586 BCE A Linguistic and TheologicalReinterpretation of Ezekiel 2812rdquo The Catholic Biblical Quarterly 69 no 1 (2007)222ndash241

59

Carley Keith W The Book of the Prophet Ezekiel London Cambridge University Press1974

Chafer Lewis Sperry ldquoAngelology Part 2rdquo Bibliotheca Sacra 99 no 393 (1942) 7ndash26

mdashmdashmdash ldquoAngelology Part 4rdquo Bibliotheca Sacra 99 no 395 (1942) 263ndash297

mdashmdashmdash ldquoPart 4 Biblical Theism Divine Decreesrdquo Bibliotheca Sacra 96 no 382 (1939)139ndash164

Choi Suk Peter ldquoThe Garden of Eden in Ezekiel 28rdquo PhD diss Trinity EvangelicalDivinity School 2005

Clements Ronald E Old Testament Prophecy From Oracles to Canon LouisvilleWestminster John Knox Press 1996

Craigie Peter C Ezekiel Philadelphia Westminster Press 1983

Duguid Iain M Ezekiel The NIV Application Commentary ed Terry Muck Grand RapidsZondervan 1999

Enns Paul P Ezekiel Bible Study Commentary Grand Rapids Zondervan 1986

Gaebelein Frank E IsaiahndashEzekiel Vol 6 of The Expositors Bible Commentary ed WalterC Kaiser Jr Grand Rapids Zondervan 1986

Gesenius Friedrich Wilhelm Geseniusrsquo Hebrew Grammar ed E Kautzsch and Sir ArthurErnest Cowley 2d English ed Oxford Clarendon Press 1910

Goering Greg Schmidt ldquoProleptic Fulfillment of the Prophetic Word Ezekielrsquos Dirges overTyre and its Rulerrdquo Journal for the Study of the Old Testament 36 no 4 (2012)484ndash505

Greenberg Moshe Ezekiel 1ndash20 A New Translation with Introduction and CommentaryNew York Doubleday 1997

mdashmdashmdash Ezekiel 21ndash37 A New Translation with Introduction and Commentary New YorkDoubleday 1997

Habel Norman G ldquoEzekiel 28 and the Fall of the First Manrdquo Concordia TheologicalMonthly 38 no 8 (1967) 516ndash524

60

Hals Ronald M Ezekiel The Forms of the Old Testament Literature Vol 19 Eds Rolf PKnierim and Gene M Tucker Grand Rapids Wm B Eerdmans 1989

Hamilton Victor P ldquo305 In rdquoגבה Theological Wordbook of the Old Testament eds R LairdHarris Gleason L Archer Jr and Bruce K Waltke Chicago Moody Press 1999

Harris III W Hall ed The New English Translation Bible 1st ed Richardson TX BiblicalStudies Press 2005

Harrison R K Introduction to the Old Testament with a Comprehensive Review of OldTestament Studies and a Special Supplement on the Apocrypha Grand Rapids WmB Eerdmans 1969

Keil Carl Friedrich and Franz Delitzsch Commentary on the Old Testament EzekielPeabody MA Hendrickson 1996

Koehler Ludwig Walter Baumgartner M E J Richardson and Johann Jakob Stamm TheHebrew and Aramaic Lexicon of the Old Testament New York EJ Brill 1999

Lau Susan Carol Walter ldquoGarden as a Symbol of Sacred Spacerdquo PhD diss University ofPittsburgh 1981

Longman III Tremper and Raymond B Dillard An Introduction to the Old Testament 2ded Grand Rapids Zondervan 1994

Merrill Eugene H Review of ldquoThe Book of Ezekiel Chapters 25ndash48rdquo New InternationalCommentary on the Old Testament by Daniel I Block Bibliotheca Sacra 156 no623 1999 377

Odell Margaret Smyth and Helwys Bible Commentary Ezekiel Macon Georgia Smyth andHelwys Publishing 2005

Origen ldquoDe Principiisrdquo In The Ante-Nicene Fathers Volume IV Fathers of the ThirdCentury Tertullian Part Fourth Minucius Felix Commodian Origen Parts Firstand Second eds Alexander Roberts James Donaldson and A Cleveland CoxeBuffalo NY Christian Literature Company 1885

Patmore Hector M ldquoDid the Masoretes get it wrong The Vocalization and Accentuation ofEzekiel xxviii 12-19rdquo Vecirctus Testamentum 5 no 1 (2008) 245ndash257

61

Petersen David L The Prophetic Literature An Introduction Louisville Westminster JohnKnox Press 2002

Reid Michael Stafford Baynes ldquoThe Impact of Teaching the Peniel Model of SpiritualWarfare to Pastorsrdquo PhD diss Oral Roberts University 2002

Renz Thomas The Rhetorical Function of the Book of Ezekiel Boston Brill Academic2002

Schultz Carl ldquo1577 rdquoעוה In Theological Wordbook of the Old Testament eds R LairdHarris Gleason L Archer Jr and Bruce K Waltke Chicago Moody Press 1999

Smith Shawn J ldquoEzekielrsquos Lament over the King of Tyre A Contextual Study of Ezekiel2811ndash19rdquo PhD diss Duke University 1999

Strong John Thomas ldquoEzekielrsquos Oracles against the Nations within the Context of hisMessagerdquo PhD diss Union Theological Seminary 1993

Stuart Douglas Ezekiel Vol 18 of The Communicators Commentary ed Lloyd J OgilvieDallas Word Books 1989

Swanson James Dictionary of Biblical Languages with Semantic Domains Hebrew (OldTestament) electronic ed Oak Harbor Logos Research Systems Inc 1997

Talstra Eep ed Biblia Hebraica Stuttgartensia With Westminster Hebrew Morphologyelectronic ed Stuttgart German Bible Society 1925 reprint Glenside PAWestminster Seminary 1991

Tertullian ldquoThe Five Books against Marcionrdquo In The Ante-Nicene Fathers Volume IIILatin Christianity Its Founder Tertullian eds Alexander Roberts James Donaldsonand A Cleveland Coxe Buffalo NY Christian Literature Company 1885

Tov Emanuel Textual Criticism of the Hebrew Bible 3rd ed Minneapolis MN FortressPress 2012

Van Dijk H J Ezekiels Prophecy on Tyre A New Approach Rome Italy PontificalGregorian University 1968

Waltke Bruce K and Michael Patrick OrsquoConnor An Introduction to Biblical Hebrew SyntaxWinona Lake IN Eisenbrauns 1990

62

Yaron Kalman ldquoThe Dirge over the King of Tyrerdquo Annual of the Swedish TheologicalInstitute 3 no 1 (1964) 28-57

Zimmerli Walther Ezekiel 1 I Teilband Neukirchen-Vluyn Germany NeukirchenerVerlag 1969 Translated by James D Martin as Ezekiel 1 A Commentary on theBook of the Prophet Ezekiel Chapters 25ndash48 Edited by Paul D HansonMinneapolis Fortress Press 1979

mdashmdashmdash Ezekiel 2 II Teilband Neukirchen-Vluyn Germany Neukirchener Verlag 1969Translated by James D Martin as Ezekiel 2 A Commentary on the Book of theProphet Ezekiel Chapters 25ndash48 Edited by Paul D Hanson Minneapolis FortressPress 1983

Copyright 2014 by Jeffrey L EdwardsAll rights reserved

vi

TABLE OF CONTENTS

Section

1 INTRODUCTION 1

Authorship 2

Dating 4

Structure 5



Ezekiel 2811 20

Ezekiel 2812 21

Ezekiel 2813 26

Ezekiel 2814 33

Ezekiel 2815 40

Ezekiel 2816 43

Ezekiel 2817 46

Ezekiel 2818 49

Ezekiel 2819 52

3 CONCLUSION 56

BIBLIOGRAPHY 58

1

INTRODUCTION














2

Authorship















6 Hals Ezekiel 179



3












9 Ibid 70



12 Hals Ezekiel 184

4





Dating












18 Hals Ezekiel 179

5

Structure














6


number seven23










24 Hals Ezekiel 178


7



structure












26 Ibid 34




30 Hals Ezekiel 185

8
















9















10


















41 Hals Ezekiel 199




11






















12















13



















14




















15

















16




















17























18





















19




















20


saying









God to Ezekiel











21

















22













23





















24
















25


















26




















27



















61 Ibid 882



28
















67 Ibid 257



29

















30
















31





















32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




vi

TABLE OF CONTENTS

Section

1 INTRODUCTION 1

Authorship 2

Dating 4

Structure 5



Ezekiel 2811 20

Ezekiel 2812 21

Ezekiel 2813 26

Ezekiel 2814 33

Ezekiel 2815 40

Ezekiel 2816 43

Ezekiel 2817 46

Ezekiel 2818 49

Ezekiel 2819 52

3 CONCLUSION 56

BIBLIOGRAPHY 58

1

INTRODUCTION














2

Authorship















6 Hals Ezekiel 179



3












9 Ibid 70



12 Hals Ezekiel 184

4





Dating












18 Hals Ezekiel 179

5

Structure














6


number seven23










24 Hals Ezekiel 178


7



structure












26 Ibid 34




30 Hals Ezekiel 185

8
















9















10


















41 Hals Ezekiel 199




11






















12















13



















14




















15

















16




















17























18





















19




















20


saying









God to Ezekiel











21

















22













23





















24
















25


















26




















27



















61 Ibid 882



28
















67 Ibid 257



29

















30
















31





















32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




1

INTRODUCTION














2

Authorship















6 Hals Ezekiel 179



3












9 Ibid 70



12 Hals Ezekiel 184

4





Dating












18 Hals Ezekiel 179

5

Structure














6


number seven23










24 Hals Ezekiel 178


7



structure












26 Ibid 34




30 Hals Ezekiel 185

8
















9















10


















41 Hals Ezekiel 199




11






















12















13



















14




















15

















16




















17























18





















19




















20


saying









God to Ezekiel











21

















22













23





















24
















25


















26




















27



















61 Ibid 882



28
















67 Ibid 257



29

















30
















31





















32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




2

Authorship















6 Hals Ezekiel 179



3












9 Ibid 70



12 Hals Ezekiel 184

4





Dating












18 Hals Ezekiel 179

5

Structure














6


number seven23










24 Hals Ezekiel 178


7



structure












26 Ibid 34




30 Hals Ezekiel 185

8
















9















10


















41 Hals Ezekiel 199




11






















12















13



















14




















15

















16




















17























18





















19




















20


saying









God to Ezekiel











21

















22













23





















24
















25


















26




















27



















61 Ibid 882



28
















67 Ibid 257



29

















30
















31





















32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




3












9 Ibid 70



12 Hals Ezekiel 184

4





Dating












18 Hals Ezekiel 179

5

Structure














6


number seven23










24 Hals Ezekiel 178


7



structure












26 Ibid 34




30 Hals Ezekiel 185

8
















9















10


















41 Hals Ezekiel 199




11






















12















13



















14




















15

















16




















17























18





















19




















20


saying









God to Ezekiel











21

















22













23





















24
















25


















26




















27



















61 Ibid 882



28
















67 Ibid 257



29

















30
















31





















32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




4





Dating












18 Hals Ezekiel 179

5

Structure














6


number seven23










24 Hals Ezekiel 178


7



structure












26 Ibid 34




30 Hals Ezekiel 185

8
















9















10


















41 Hals Ezekiel 199




11






















12















13



















14




















15

















16




















17























18





















19




















20


saying









God to Ezekiel











21

















22













23





















24
















25


















26




















27



















61 Ibid 882



28
















67 Ibid 257



29

















30
















31





















32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




5

Structure














6


number seven23










24 Hals Ezekiel 178


7



structure












26 Ibid 34




30 Hals Ezekiel 185

8
















9















10


















41 Hals Ezekiel 199




11






















12















13



















14




















15

















16




















17























18





















19




















20


saying









God to Ezekiel











21

















22













23





















24
















25


















26




















27



















61 Ibid 882



28
















67 Ibid 257



29

















30
















31





















32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




6


number seven23










24 Hals Ezekiel 178


7



structure












26 Ibid 34




30 Hals Ezekiel 185

8
















9















10


















41 Hals Ezekiel 199




11






















12















13



















14




















15

















16




















17























18





















19




















20


saying









God to Ezekiel











21

















22













23





















24
















25


















26




















27



















61 Ibid 882



28
















67 Ibid 257



29

















30
















31





















32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




7



structure












26 Ibid 34




30 Hals Ezekiel 185

8
















9















10


















41 Hals Ezekiel 199




11






















12















13



















14




















15

















16




















17























18





















19




















20


saying









God to Ezekiel











21

















22













23





















24
















25


















26




















27



















61 Ibid 882



28
















67 Ibid 257



29

















30
















31





















32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




8
















9















10


















41 Hals Ezekiel 199




11






















12















13



















14




















15

















16




















17























18





















19




















20


saying









God to Ezekiel











21

















22













23





















24
















25


















26




















27



















61 Ibid 882



28
















67 Ibid 257



29

















30
















31





















32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




9















10


















41 Hals Ezekiel 199




11






















12















13



















14




















15

















16




















17























18





















19




















20


saying









God to Ezekiel











21

















22













23





















24
















25


















26




















27



















61 Ibid 882



28
















67 Ibid 257



29

















30
















31





















32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




10


















41 Hals Ezekiel 199




11






















12















13



















14




















15

















16




















17























18





















19




















20


saying









God to Ezekiel











21

















22













23





















24
















25


















26




















27



















61 Ibid 882



28
















67 Ibid 257



29

















30
















31





















32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




11






















12















13



















14




















15

















16




















17























18





















19




















20


saying









God to Ezekiel











21

















22













23





















24
















25


















26




















27



















61 Ibid 882



28
















67 Ibid 257



29

















30
















31





















32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




12















13



















14




















15

















16




















17























18





















19




















20


saying









God to Ezekiel











21

















22













23





















24
















25


















26




















27



















61 Ibid 882



28
















67 Ibid 257



29

















30
















31





















32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




13



















14




















15

















16




















17























18





















19




















20


saying









God to Ezekiel











21

















22













23





















24
















25


















26




















27



















61 Ibid 882



28
















67 Ibid 257



29

















30
















31





















32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




14




















15

















16




















17























18





















19




















20


saying









God to Ezekiel











21

















22













23





















24
















25


















26




















27



















61 Ibid 882



28
















67 Ibid 257



29

















30
















31





















32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




15

















16




















17























18





















19




















20


saying









God to Ezekiel











21

















22













23





















24
















25


















26




















27



















61 Ibid 882



28
















67 Ibid 257



29

















30
















31





















32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




16




















17























18





















19




















20


saying









God to Ezekiel











21

















22













23





















24
















25


















26




















27



















61 Ibid 882



28
















67 Ibid 257



29

















30
















31





















32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




17























18





















19




















20


saying









God to Ezekiel











21

















22













23





















24
















25


















26




















27



















61 Ibid 882



28
















67 Ibid 257



29

















30
















31





















32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




18





















19




















20


saying









God to Ezekiel











21

















22













23





















24
















25


















26




















27



















61 Ibid 882



28
















67 Ibid 257



29

















30
















31





















32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




19




















20


saying









God to Ezekiel











21

















22













23





















24
















25


















26




















27



















61 Ibid 882



28
















67 Ibid 257



29

















30
















31





















32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




20


saying









God to Ezekiel











21

















22













23





















24
















25


















26




















27



















61 Ibid 882



28
















67 Ibid 257



29

















30
















31





















32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




21

















22













23





















24
















25


















26




















27



















61 Ibid 882



28
















67 Ibid 257



29

















30
















31





















32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




22













23





















24
















25


















26




















27



















61 Ibid 882



28
















67 Ibid 257



29

















30
















31





















32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




23





















24
















25


















26




















27



















61 Ibid 882



28
















67 Ibid 257



29

















30
















31





















32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




24
















25


















26




















27



















61 Ibid 882



28
















67 Ibid 257



29

















30
















31





















32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




25


















26




















27



















61 Ibid 882



28
















67 Ibid 257



29

















30
















31





















32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




26




















27



















61 Ibid 882



28
















67 Ibid 257



29

















30
















31





















32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




27



















61 Ibid 882



28
















67 Ibid 257



29

















30
















31





















32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




28
















67 Ibid 257



29

















30
















31





















32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




29

















30
















31





















32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




30
















31





















32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




31





















32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




32





















33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




33






















34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




34














35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




35

















36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




36



















37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




37






this kingcherub
















38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




38





















39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




39



















40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




40





















41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




41










found in you125













42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




42






















43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




43





















44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




44



















45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




45















46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




46






















47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




47


















48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




48






















49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




49






כל־ראיך










50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




50


















51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




51



















52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




52






















53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




53






















54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




54





















55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




55












178 Ibid 139


56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




56

CONCLUSION











Ezek 26ndash28







57

















58

BIBLIOGRAPHY













59
















60













61














62




57

















58

BIBLIOGRAPHY













59
















60













61














62




58

BIBLIOGRAPHY













59
















60













61














62




59
















60













61














62




60













61














62




61














62




62




King_of_Tyre_Research_Paper_-_Jeff_Edwards.pdf

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exegesis of ezekiel

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