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The lament for the king of Tyre, which is in Ez 28,11-19, has its best interpretation in the Masoretic text -that might not be the original-, on which one king of Tyre was magnificent and wise, but became arrogant and pretended to be a god, for that reason God ejects and anihilates him. Jewish tradition sees in this king either Adam or Eve, but those identifications, even if they shed new light on an aspect, do not explain the whole. The Hebrew text could have a different interpretation from the masoretic one, in which the king of Tyre was really a god, but that he would be dismissed because of his pride. In this interpretive line it is possible to include the one that relates this lament with the creation as Ugaritic and Mesopotamic myths, which are also present in the Bible. God would have to fight with other gods to establish order in creation. The translators of the LXX oriented the lament to the great priest, without us being able to specify who. It is also possible that these translation had underwent a gloss identifying the king of Tyre, not with the hight priest, but with Antiocus IV. At the end, the old christian tradition sees in this king the same Satan, identified with the snake of Gn 3. Even if this interpretation is very popular -in christianity-, it cannot establish itself as the explanation of the lament, because this had enough differences with the story of Gn 3. [ABSTRACT FROM AUTHOR]