The Problem with taking a "Literal" approach to this passager is that the prophet doesn't take a literal approach. In the previous chapter, where we must begin if we are to understand this passage, it says,(Ezek. 27:1-4) > **The word of the LORD came again unto me, saying , 2 Now, thou son of > man, take up a lamentation for Tyrus; 3 And say unto Tyrus, O thou > that art situate at the entry of the sea, which art a merchant of the > people for many isles, Thus saith the Lord GOD; O Tyrus, thou hast > said , I am of perfect beauty. 4 Thy borders are in the midstb of the > seas, thy builders have perfected thy beauty.** Who is named 'Tyrus' and how do you 'speak' to an individual named Tyrus? God is using Ezekiel to direct His Word toward the nation of Tyrus/Phoenicia, and He is addressing them as if they were 1 man, although in reality they are many people. Therefore the *Context* of Ezekiel's prophecy is not of addressing a particular sin of a particular individual, rather He is addressing "Tyrus" as a "type", or representitive of what the nation of Tyrus is. It would be the same if the prophet had said "America", and then went on to describe what "America" was like. So when we get to Chapter 28, God is still addressing "types" but now the "type" is the ruler of Tyrus, better known as the "Prince of Tyrus" This "type" of the rulers of Tyre proclaim they are "God". Because of their merchandising they have become very wealthy, and because of their interaction with many other peoples they have become very 'wise' or knowledgeable. It is important to note the prophet doesn't single out any particular ruler of Tyre, rather these is the characteristics of the "Prince of Tyre". So when we get to Ezek. 28:11 we see a dramatic shift. We are 'used' to seeing types, but now we have a different type: > **Moreover the word of the LORD came unto me, saying , 12 Son of man, > take up a lamentation upon the king of Tyrus, and say unto him, Thus > saith the Lord GOD; Thou sealest up the sum, full of wisdom, and > perfect in beauty. 13 Thou hast been in Eden the garden of God; every > precious stone was thy covering, the sardius, topaz, and the diamond, > the beryl, the onyx, and the jasper, the sapphire, the emerald, and > the carbuncle, and gold: the workmanship of thy tabrets and of thy > pipes was prepared in thee in the day that thou wast created . 14 Thou > art the anointed cherub that covereth ; and I have set thee so: thou > wast upon the holy mountain of God; thou hast walked up and down in > the midst of the stones of fire. 15 Thou wast perfect in thy ways from > the day that thou wast created , till iniquity was found in thee.** One 'may' have made a case for "Ithobaal" III, as being the "Prince of Tyre", but one cannot 'dare' make a "Literal" comparison between Ithobaal and the "King of Tyre". Even hyperbole wouldn't qualify for addressing Ithobaal in that way. So we must ask,"What is God saying, and why is He using "The King of Tyrus" as a "Figurative Reference' for saying it? It is clear from the context that God is speaking to 2 different individuals: one of the is the "Prince of Tyre", and the other is the "King of Tyre". The King of Tyre is Satan, he was the covering cherub from the beginning, Isa. 14:13-14 says," > **For thou hast said in thine heart, I will ascend into heaven, I will > exalt my throne above the stars of God: I will sit also upon the mount > of the congregation, in the sides of the north: > 14 I will ascend above the heights of the clouds; I will be like the > most High** The context is the prophet is told to "take up this proverb against the King of Babylon" and yet it's clear He is not talking about "the King of Babylon", but who is 'directing' the KIng of Babylon, which is," > **How art thou fallen from heaven, O Lucifer, son of the morning! how > art thou cut down to the ground, which didst weaken the nations!** In both the instances of the "King of Tyre" and the "King of Babylon" He is talking about Satan, although "Satan-The Opposer", was once "Lucifer-The Light Bearer". God DID NOT 'create' evil, everthing He created was good. Because this "cherub" dared oppose God, he was cast out of heaven, and became Satan who influences both the "Prince of Tyre and the "King of Babylon" to oppose God. Since we have been taken in this direction in regards to the "King of Tyre", what does it say about the "Prince of Tyre"? "He is a man, and not God, yet he exalts himself as God". Furthermore,(Ezek. 28:2) > **"thou hast said , I am a God, I sit in the seat of God, in the midst > of the seas;** We find this same figure in Dan. 11:37, > **"Neither shall he regard the God of his fathers, nor the desire of > women, nor regard any god: for he shall magnify himself above all**. Moreover, it also says,"(vs 45) > **And he shall plant the tabernacles of his palace between the seas in > the glorious holy mountain; yet he shall come to his end, and none > shall help him".** The Prince of Tyrus, that we have established as a "type" is the Antichrist; "The King of Tyrus"(Satan) is "empowering him", so that he may 'appear' to men as "God", though he is just a man. 2 Thess. 2:3-4 says," > **3 Let no man deceive you by any means: for that day shall not come, > except there come a falling away first, and that man of sin be > revealed, the son of perdition; > 4 Who opposeth and exalteth himself above all that is called God, or > that is worshipped; so that he as God sitteth in the temple of God, > shewing himself that he is God.** So we see then, that the "Prince of Tyrus" can rightly be called the "Antichrist".