Abstract
The biblical prophecy in Ezekiel 28:11–19 records a dirge against the king from Tyre. While the Hebrew Masoretic Text (MT) identifies the monarch as a cherub, the Greek Septuagint (LXX) distinguishes the royal from the cherub. Scholarly debates arise as to which edition represents the more original version of the prophecy. This article aims to contribute to the debates by adopting a text-critical approach to the two variant literary editions of the dirge, comparing and analyzing their differences, while incorporating insights gleaned from the extra-biblical literature originating from the ancient Near East, Second Temple Period, and Late Antiquity. The study reaches the conclusion that the current MT, with its presentation of a fluid boundary between the mortal and divine, likely builds on a more ancient interpretation of the Tyrian king. On the other hand, while the Hebrew Vorlage of LXX Ezekiel 28:12b–15 resembles the Hebrew text of the MT, the Greek translator modifies the text via literary allusions and syntactical rearrangement, so that the final result represents a later reception that suppresses any hints at the divinity of the Tyrian ruler. The result will contribute to our understanding of the historical development of the ancient Israelite religion.
Highlights
Vorlage of LXX Ezekiel 28:12b–15 resembles the Hebrew text of the Masoretic Text (MT), the Greek translator modifies the text via literary allusions and syntactical rearrangement, so that the final result represents a later reception that suppresses any hints at the divinity of the Tyrian ruler
The Hebrew version of Ezekiel 28:11–19 records a dirge against the Tyrian king
This article will focus on the section of the dirge (28:12b–15) where the Hebrew Masoretic Text (MT) differs from the Greek Septuagint (LXX) most greatly
Summary
The Hebrew version of Ezekiel 28:11–19 records a dirge against the Tyrian king. This article will focus on the section of the dirge (28:12b–15) where the Hebrew Masoretic Text (MT) differs from the Greek Septuagint (LXX) most greatly. Both the MT and the LXX seem to connect the Tyrian figure with the Israelite high priest in varying degrees (MT and LXX Ezekiel 28:13; cf MT and LXX Exodus 28:17–20; MT Exodus 39:10–13; LXX Exodus 36:17–20). At relevant places in the paper, I will refine their arguments, while responding to the challenges raised especially by Bogaert, Lust, and Nihan, which have not yet been addressed adequately. The result will contribute to our understanding of the historical development of the ancient Israelite religion
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