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[[Category:Demon Names]]
[[Category:Demon Names]]
'''Lucifer''' (/ˈluːsɪfər/ or /ˈljuːsɪfər/) is the King James Version rendering of the Hebrew word הֵילֵל in Isaiah 14:12.<ref name="biblesuite">{{cite web | url=http://biblesuite.com/hebrew/heilel_1966.htm | title=Hebrew Concordance: hê·lêl &ndash; 1 Occurrence - Bible Suite | work=Bible Hub | publisher=Biblos.com | location=Leesburg, Florida | accessdate=8 September 2013}}</ref> This word, transliterated ''hêlêl''<ref name="biblesuite"/> or ''heylel'',<ref name="H1966">[http://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=H1966&t=KJV Strong's Concordance, H1966]: "shining one, morning star, Lucifer; of the king of Babylon and Satan (fig.)"</ref> occurs only once in the Hebrew Bible<ref name="biblesuite"/> and according to the KJV-influenced Strong's Concordance means "shining one, morning star, Lucifer".<ref name="H1966"/> The word ''Lucifer'' is taken from the Latin Vulgate,<ref name=Kohler1923>{{cite book|last=Kohler|first=Dr. Kaufmann|title=Heaven and hell in Comparative Religion with Special Reference to Dante's Divine Comedy|url=http://books.google.com/?id=xIaQYpGrmdIC&pg=PA5&lpg=PA4&dq=Encyclopedia+of+Religion+lucifer#v=snippet&q=vulgate&f=false|year=1923|publisher=The MacMillanCompagny|location=New York|isbn=0-76616608-2|pages=4–5|quote="Lucifer, is taken from the Latin version, the Vulgate"}}</ref> which translates הֵילֵל as ''lucifer'',<ref>{{cite web|url=http://www.drbo.org/lvb/chapter/27014.htm |title=Latin Vulgate Bible: Isaiah 14 |publisher=DRBO.org |accessdate=22 December 2012}}</ref><ref name="Vulgate Latin: Isaiah Chapter 14">{{cite web|url=http://www.sacred-texts.com/bib/vul/isa014.htm#012 |title=Vulgate: Isaiah Chapter 14 |publisher=Sacred-texts.com |accessdate=22 December 2012 |language=Latin}}</ref> meaning "the morning star, the planet Venus", or, as an adjective, "light-bringing".<ref name=Lewis&S>{{cite web|url=http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.04.0059%3Aentry%3Dlucifer |title=Charlton T. Lewis, Charles Short, "A Latin Dictionary" |publisher=Perseus.tufts.edu |accessdate=22 December 2012}}</ref> The Septuagint renders הֵילֵל in Greek as ἑωσφόρος<ref>{{cite web|url=http://www.septuagint.org/LXX/Isaiah/14 |title=LXX Isaiah 14 |publisher=Septuagint.org |accessdate=22 December 2012 |language= Greek}}</ref><ref>{{cite web|url=http://bibledatabase.net/html/septuagint/23_014.htm |title=Greek OT (Septuagint/LXX): Isaiah 14 |publisher=Bibledatabase.net |accessdate=22 December 2012 |language=Greek}}</ref><ref>{{cite web|url=http://sepd.biblos.com/isaiah/14.htm |title=LXX Isaiah 14 |publisher=Biblos.com |accessdate=6 May 2013 |language= Greek}}</ref><ref>{{cite web|url=http://www.sacred-texts.com/bib/sep/isa014.htm#012 |title=Septuagint Isaiah 14 |publisher=Sacred Texts |accessdate=6 May 2013 |language= Greek}}</ref><ref>{{cite web|url=http://www.blueletterbible.org/Bible.cfm?b=Isaiah&c=14&t=LXX |title=Greek Septuagint (LXX) Isaiah - Chapter 14 |publisher=Blue Letter Bible |accessdate=6 May 2013 |language= Greek}}</ref> (''heōsphoros''),<ref>{{cite book|url=http://books.google.com/?id=4W5gzptzfxUC&pg=136&dq=heosphoros+septuagint |title=The Old Enemy: Satan and the Combat Myth |author=Neil Forsyth |publisher=Princeton University Press| isbn=978-0-69101474-6 |year=1989 |page=136 |accessdate=22 December 2012}}</ref><ref>{{cite book|url=http://books.google.com/?id=SD6-YKBqGr0C&pg=PA35&dq=heosphoros+septuagint |title=The Devil: What Does He Look Like? |author=Nwaocha Ogechukwu Friday |publisher=American Book Publishing |isbn=978-1-58982662-5 |date=30 May 2012 |page=35 |accessdate=22 December 2012}}</ref><ref name="Adelman">{{cite book|url=http://books.google.com/books?id=Z7Ue5kAkw20C&printsec=frontcover |title=The Return of the Repressed: Pirqe De-Rabbi Eliezer and the Pseudepigrapha | first=Rachel | last=Adelman | year=2009 | publisher=Brill Publishers | location=Leiden | page=[http://books.google.com/books?id=Z7Ue5kAkw20C&pg=PA67&dq=heosphoros+%22Dante+and+Milton%22 67] | id=ISBN 978-9-00417049-0 | isbn=9-00417049-9}}</ref> a name, literally "bringer of dawn", for the morning star.<ref>{{cite book|last=Taylor|first=Bernard A.; with word definitions by J. Lust|title=Analytical lexicon to the Septuagint|year=2009|publisher=Hendrickson Publishers, Inc.|location=Peabody, Mass.|isbn=1-56563516-7|url=http://books.google.com/books?id=JNaDupoSycMC&pg=256&dq=ἑωσφόρος|edition=Expanded|author2=Eynikel, E. |author3=Hauspie, K. |page=256}}</ref>


Lucifer is a Latin word meaning "light-bearer" (from lux, lucis, "light", and ferre, "to bear, bring"), a Roman astrological term for the "Morning Star" the planet Venus.[1] The word Lucifer was the translation of the Septuagint Greek heosphoros, ("dawn-bearer"; cf. Greek phosphoros, "light-bearer"; itself the translation of the Hebrew Helel ben Shahar[2], Son of Dawn), used by Jerome in the Vulgate, having mythologically the same meaning as Prometheus who brought fire to humanity.
In this passage Isaiah applies to a king of Babylon the image of the morning star fallen from the sky, an image he is generally believed to have borrowed from a legend in Canaanite mythology.<ref>See [[#Mythology behind Isaiah 14:12]] below.</ref>


Passage 14:12 from the Book of Isaiah (see below) referred to one of the popular honorific titles of a Babylonian king; however, later interpretations of the text, and the influence of embellishments in works such as Dante's Inferno and Milton's Paradise Lost, led to the common interpretation in Christian belief that Lucifer was a poetic appellation of [[Satan]].
Later Christian tradition came to use the Latin word for "morning star", ''lucifer'', as a proper name ("Lucifer") for [[Satan]] as he was before his fall.<ref>{{cite web | url=http://www.britannica.com/EBchecked/topic/350594/Lucifer | title=Lucifer | publisher=''Encyclopædia Britannica'' | accessdate=6 September 2013}}</ref> As a result, "Lucifer has become a by-word for Satan in the Church and in popular literature",<ref name=Kohler1923/> as in Dante Alighieri's ''Inferno'' and John Milton's ''Paradise Lost''.<ref name="Adelman"/> However, the Latin word never came to be used almost exclusively, as in English, in this way, and was applied to others also, including Christ.<ref>See [[#Latin word ''lucifer''|Latin word ''lucifer'']] below.</ref>


Modern and late Medieval Christian thought derived from this interpretation that Lucifer is a fallen angel who is Satan, the embodiment of evil and an enemy of God. In Christian literature and legend, Lucifer is generally considered to have been a prominent archangel in heaven (although some sources (Book of Ezekiel 28:14) say he was a cherub or a seraph; who had been motivated by pride to lead a revolution against God, in "The War of Heaven". When the rebellion failed, Lucifer was cast out of heaven, along with a third of the heavenly host, and came to reside in the world.


==Etymology, Lucifer or Morning Star==
Translation of הֵילֵל as "Lucifer", as in the King James Version, has been abandoned in modern English translations of Isaiah 14:12. Present-day translations have "morning star" (New International Version, New Century Version, New American Standard Bible, Good News Translation, Holman Christian Standard Bible, Contemporary English Version, Common English Bible, Complete Jewish Bible), "daystar" (New Jerusalem Bible, English Standard Version, The Message), "shining one" (New Life Version, New World Translation, JPS Tanakh) or "shining star" (New Living Translation).


== Roman poetic appellation ==
The term appears in the context of an oracle against a dead king of Babylon,<ref name=Eerdmans/> who is addressed as הילל בן שחר (''hêlêl ben šāḥar''),<ref>{{cite web|url=http://interlinearbible.org/isaiah/14-12.htm |title=Isaiah 14 Biblos Interlinear Bible |publisher=Interlinearbible.org |accessdate=22 December 2012}}</ref><ref>{{cite web|url=http://wlc.hebrewtanakh.com/isaiah/14.htm |title=Isaiah 14 Hebrew OT: Westminster Leningrad Codex |publisher=Wlc.hebrewtanakh.com |accessdate=22 December 2012}}</ref> rendered by the King James Version as "O Lucifer, son of the morning!" and by others as "morning star, son of the dawn".
A 2nd-century sculpture of the moon goddess Selene accompanied by Hesperus and Phosphorus: the morning star was later Latinized as "Lucifer" Lucifer is also a character in Islam which too has quite a similar explanation about him.


Lucifer is a poetic name for the "morning star", a close translation of the Greek eosphoros, the "dawn-bringer" (son of Eos, "dawn"), which appears in the Odyssey and in Hesiod's Theogony. Venus is characterized as the morning star because it rises on the early morning horizon before the sunrise. This very fact led the ancients to give it the name "lucifer," as it announced the coming of the morning light.
In a modern translation from the original Hebrew, the passage in which the phrase "Lucifer" or "morning star" occurs begins with the statement: "On the day the Lord gives you relief from your suffering and turmoil and from the harsh labour forced on you, you will take up this taunt against the king of Babylon: How the oppressor has come to an end! How his fury has ended!"<ref>Isaiah 14:3–4</ref> After describing the death of the king, the taunt continues:


A classic Roman use of "Lucifer" appears in Virgil's Georgics (III, 324-5):
::"How you have fallen from heaven, ''morning star'', son of the dawn! You have been cast down to the earth, you who once laid low the nations! You said in your heart, 'I will ascend to the heavens; I will raise my throne above the stars of God; I will sit enthroned on the mount of assembly, on the utmost heights of Mount Zaphon. I will ascend above the tops of the clouds; I will make myself like the Most High.' But you are brought down to the realm of the dead, to the depths of the pit. Those who see you stare at you, they ponder your fate: 'Is this the man who shook the earth and made kingdoms tremble, the man who made the world a wilderness, who overthrew its cities and would not let his captives go home?'"<ref>Isaiah 14:12–17</ref>


Luciferi primo cum sidere frigida rura
J. Carl Laney has pointed out that in the final verses here quoted, the king of Babylon is described not as a god or an angel but as a man.<ref name=Laney/><ref>Isaiah 14:16</ref>
carpamus, dum mane novum, dum gramina canent"
"Let us hasten, when first the Morning Star appears,
To the cool pastures, while the day is new, while the grass is dewy"


And similarly, in Ovid's Metamorphoses:
For the unnamed<ref>{{cite book|url=http://books.google.com/?id=Yf-BVeN6TbIC&pg=PA34&lpg=PA34&dq=Dempsey+%22king+remains+obscure%22 |title=Isaiah: God's Poet of Light |author=Carol J. Dempsey |publisher=Chalice Press |page=34 |isbn=978-0-82721630-3 |year=2010 |accessdate=22 December 2012}}</ref> "king of Babylon" a wide range of identifications have been proposed.<ref name=Manley>{{cite book|last=Manley|first=Johanna|title=Isaiah through the Ages|year=1995|publisher=St Vladimir's Seminary Press|location=Menlo Park, Calif.|isbn=978-0-96225363-8|pages=259–260|url=http://books.google.com/books?id=y17fkvqXOBcC&pg=PA260&dq=manley+%22assyrian+rather+than+a+Babylonian%22 |author2=Manley, edited by Johanna |accessdate=22 December 2012}}</ref>  They include a Babylonian ruler of the prophet Isaiah's own time<ref name=Manley/> the later Nebuchadnezzar II, under whom the Babylonian captivity of the Jews began, or Nabonidus,<ref name=Manley/><ref name=Melugin>{{cite book|author=Roy F. Melugin|title=New Visions of Isaiah|year=1996|publisher=Continuum International|location=Sheffield|isbn=978-1-85075584-5|url=http://books.google.com/books?id=wA_odaujfPMC&pg=PA116&lpg=PA116&dq=%22specific+ruler+of+Babylon%22 |author2=Marvin Alan Sweeney |accessdate=22 December 2012|page=116}}</ref>  and the Assyrian kings Tiglath-Pileser, Sargon II and Sennacherib.<ref name=Laney>{{cite book|last=Laney|first=J. Carl|title=Answers to Tough Questions from Every Book of the Bible|year=1997|publisher=Kregel Publications|location=Grand Rapids, MI|isbn=978-0-82543094-7|page=127|url=http://books.google.com/books?id=sIWn6lYS-MQC&pg=PA127&lpg=PA127&dq=Laney+%22king+of+babylon++mentioned%22&source=bl&ots=yDPtc0zJkP&sig=xP6hkM1nQYXX2nq0OiRq1m4XMYk&hl=en&sa=X&ei=yKkXUIC6AYK2hAfu2YD4CA&redir_esc=y#v=onepage&q=Laney%20%22king%20of%20babylon%20%20mentioned%22&f=false|accessdate=22 December 2012}}</ref><ref name=Manley/><ref>{{cite book|last=Doorly|first=William J.|title=Isaiah of Jerusalem|year=1992|publisher=Paulist Press|location=New York|isbn=978-0-80913337-6|url=http://books.google.com/books?id=oPGVPbOXbccC&pg=PA93&dq=Doorly+%22identification+of+the+king%22&hl=en&sa=X&ei=fZ8JUMDaIdK2hAfqzo33CQ&sqi=2&redir_esc=y#v=onepage&q=Doorly%20%22identification%20of%20the%20king%22&f=false|accessdate=22 December 2012|page=93}}</ref> Herbert Wolf held that the "king of Babylon" was not a specific ruler but a generic representation of the whole line of rulers.<ref>{{cite book|last=Wolf|first=Herbert M.|title=Interpreting Isaiah : the suffering and glory of the Messiah|year=1985|publisher=Academie Books|location=Grand Rapids, Mich.|isbn=978-0-31039061-9|url=http://books.google.com/books?id=hQ6YdyS_ATEC&pg=PA112&dq=herbert+wolf+%22refer+to+a+specific+ruler%22|page=112}}</ref>


"Aurora, watchful in the reddening dawn, threw wide her crimson doors and rose-filled halls; the Stars took flight, in marshaled order set by Lucifer, who left his station last."


Statius expanded this trope into a brief but profuse allegory, though still this is a poetical personification of the Light-Bearer, not a mythology:
==Isaiah 14:12==
"And now Aurora, rising from her Mygdonian resting-place, had scattered the cold shadows from the high heaven, and, shaking the dew-drops from her hair, blushed deep in the sun's pursuing beams; toward her through the clouds, rosy Lucifer turns his late fires, and with slow steed leaves an alien world, until the fiery father's orb be full replenished and he forbid his sister to usurp his rays." (Statius, Thebaid 2.134)
===Mythology behind Isaiah 14:12===
In ancient Canaanite mythology, the morning star is pictured as a god, Attar, who attempted to occupy the throne of [[Baal|Ba'al]] and, finding he was unable to do so, descended and ruled the underworld.<ref>[http://books.google.com/books?id=y-gfwlltlRwC John Day, Yahweh and the gods and goddesses of Canaan] (Continuum International Publishing Group, 2002. ISBN 0-82646830-6. ISBN 978-0-8264-6830-7), pp. 172–173</ref><ref>[http://books.google.com/books?id=Hj791_BeAF0C Gregory A. Boyd, God at War: The Bible & Spiritual Conflict] (InterVarsity Press, 1997 ISBN 0-8308-1885-5. ISBN 978-0-8308-1885-3), pp. 159–160</ref> The original myth may have been about a lesser god Helel trying to dethrone the Canaanite high god El who lived on a mountain to the north.<ref>{{cite book|url=http://books.google.com/books?id=ns4UAAAAIAAJ&printsec=frontcover&dq=Pope+%22El+in+the+Ugaritic+texts%22 |title=Marvin H. Pope, '&#39;El in the Ugaritic Texts'&#39; |publisher=|accessdate=22 December 2012}}</ref><ref name=GVS/> Hermann Gunkel's reconstruction of the myth told of a mighty warrior called Hêlal, whose ambition it was to ascend higher than all the other stellar divinities, but who had to descend to the depths; it thus portrayed as a battle the process by which the bright morning star fails to reach the highest point in the sky before being faded out by the rising sun.<ref name=Gunkel/>


== Origins in Isaiah ==
Similarities have been noted with the East Semitic story of Ishtar's or Inanna's descent into the underworld,<ref name=GVS>{{cite book|url=http://books.google.com/books?id=cLN08jf_C2EC&pg=PA314&dq=%22several+attempts+to+find+mythical+allusions%22 |author=Gary V. Smith, |title=Isaiah 1-30 |ISBN=978-0-80540115-8 |pages=314–315 |publisher=B&H Publishing Group |date=30 August 2007 |accessdate=23 December 2012}}</ref> Ishtar and Inanna being associated with the planet Venus.<ref>{{cite book|url=http://books.google.com/books?id=BdSzj9-SZv0C&pg=PA238&dq=%22identified+with+the+morning+star%22 |author=Marvin Alan Sweeney, |title=Isaiah 1-39 |ISBN=978-0-80284100-1 |page=238 |publisher=Eerdmans |year=1996 |accessdate=23 December 2012}}</ref> A connection has been seen also with the Babylonian myth of Etana. The ''Jewish Encyclopedia'' comments:
In the Vulgate, an early-5th-century translation of the Bible into Latin by Jerome, Lucifer ("light-bearer") occurs in Isaiah 14:12-14 as a translation of the Septuagint Greek word heosphoros ("dawn-bearer"), an epithet of Venus. The original Hebrew text of this verse was הילל בן שחר (heilel ben-shachar), meaning "Helel (bright one) son of Shachar (dawn)". Helel, the morning star, was a Babylonian / Canaanite god who was the son of another Babylonian / Canaanite god Shahar, god of the dawn. Isaiah 14:12 is translated "How art thou fallen from heaven, O day-star, son of the morning!" in the American Standard Version translating Hebrew Helel as "day-star" and the Hebrew word ben as "son" and the Hebrew word shahar as "morning." The 17th Century King James Translation translated it as "Lucifer, son of the morning".


In Isaiah, this title is specifically used, in a prophetic vision, to allude to the king of Babylon's pride and to illustrate his eventual fate by referencing mythological accounts of the planet Venus:
::"The brilliancy of the morning star, which eclipses all other stars, but is not seen during the night, may easily have given rise to a myth such as was told of Ethana and Zu: he was led by his pride to strive for the highest seat among the star-gods on the northern mountain of the gods ... but was hurled down by the supreme ruler of the Babylonian Olympus."<ref name="Jewish">{{cite web|url=http://www.jewishencyclopedia.com/articles/10177-lucifer |title=Lucifer |publisher=''Jewish Encyclopedia'' |accessdate=9 September 2013}}</ref>


14:4 You will recite this parable about the king of Babylonia: How has the oppressor come to an end, the arrogance been ended?
The Greek myth of Phaethon, whose name, like that of הֵילֵל, means "Shining One", has also been seen as similar.<ref name=Gunkel>{{cite book | title=Creation And Chaos in the Primeval Era And the Eschaton. A Religio-historical Study of Genesis 1 and Revelation 12 | url=http://books.google.com/books?id=pNstLQ8i3nsC&printsec=frontcover | chapter=Isa 14:12-14 |chapterurl=http://books.google.com/books?id=pNstLQ8i3nsC&pg=PA89&dq=%22Isa+14:12-14%22 (pp. 89ff.) | first=Hermann | last=Gunkel |  others=Contributor Heinrich Zimmern, foreword by Peter Machinist, translated by K. William Whitney Jr.| year=2006 | origyear=Originally published in German in 1895 | publisher=Wm. B. Eerdmans Publishing | location=Grand Rapids, Michigan | id=ISBN 978-0-8028-2804-0 | isbn=0-8028-2804-3 | page=[http://books.google.com/books?id=pNstLQ8i3nsC&pg=PA90&dq=%22it+is+even+more+definitely+certain+that+we+are+dealing+with+a+native+myth!%22 90]: "it is even more definitely certain that we are dealing with a native myth!"}}</ref>


14:10 They will all proclaim and say to you, "You also have been stricken as we were; you are compared to us.
The Eerdmans Commentary on the Bible points out that no evidence has been found of any Canaanite myth of a god being thrown from heaven, as in Isaiah 14:12. It concludes that the closest parallels with Isaiah's description of the king of Babylon as a fallen morning star cast down from heaven are to be found not in any lost Canaanite and other myths but in traditional ideas of the Jewish people themselves, echoed in the Biblical account of the fall of Adam and Eve, cast out of God's presence for wishing to be as God, and the picture in Psalm 82 of the "gods" and "sons of the Most High" destined to die and fall.<ref name=Eerdmans>{{cite book|url=http://books.google.com/books?id=2Vo-11umIZQC&pg=PA511&dq=%22any+Canaanite+myth%22 |author=James D. G. Dunn |author2=John William Rogerson |title=Eerdmans Commentary on the Bible |ISBN=978-0-80283711-0 |page=511 |publisher=Eerdmans |year=2003 |accessdate=23 December 2012}}</ref> This Jewish tradition has echoes also in Jewish pseudepigrapha such as 2 Enoch and the ''Life of Adam and Eve''.<ref name=Eerdmans/><ref name="Jewish"/><ref name=Schwartz>{{cite book|last=Schwartz|first=Howard|title=Tree of souls: The mythology of Judaism|year=2004|publisher=OUP|location=New York|isbn=0-19508679-1|page=108}}</ref>


14:11 Brought down to the nether-world were your pride and the tumult of your stringed instruments; maggots are spread out under you, and worms are your covers.
===Interpretation in Second Temple period Judaism===
In the Second temple period literature the main possible reference is found in 2 Enoch, also known as Slavonic Enoch:
{{quotation|2 Enoch 29:3 Here Satanail was hurled from the height together with his angels}}
However the editor of the standard modern edition (Charlesworth ''OTP'' Vol.1) pipelines the verse as a probable later Christian interpolation on the grounds that "Christian explanations of the origin of evil linked Lk 10:18 with Isa 14 and eventually Gen.3 so vs 4 could be a Christian interpolation... Jewish theology concentrated on Gen 6., and this is prominent in the Enoch cycle as in other apocalypses." Further the name used in 2 Enoch, Satanail, is not directly related to the Isaiah 14 text and the surrounding imagery of fire and stones suggests Ezekiel 28.<ref>Charlesworth Old Testament Pseudepigrapha vol.1 p139 "Origen falls back on the Bible when he expands the fall of Lucifer" p148 2 Enoch 29:3 Here Satanail was hurled from the height together with his angels "form of the Lucifer myth found here in 2En" p149  2 Enoch footnote Christian explanations of the origin of evil linked Lk 10:18 with Isa 14 and eventually Gen.3  so vs 4 could be a Christian interpolation. In the Byzantine tradition Satan's revolt took place on the fourth day, not the second as here. Jewish theology concentrated on Gen 6., and this is prominent in the Enoch cycle as in other apocalypses.</ref>


14:12 How have you fallen from the heavens, O glowing morning star; been cut down to the ground O conqueror of nations?
Other instances of "Lucifer" in the Old Testament Pseudepigrapha are related simply to the "star" Venus, in the Sibylline Oracles battle of the constellations (line 517) "Lucifer fought mounted on the back of Leo",<ref>Charlesworth Vol.1 p405 Sibylline Oracles line 517 "Lucifer fought mounted on the back of Leo"</ref> or the entirely rewritten Christian version of the Greek Apocalypse of Ezra 4:32 which has a reference to Lucifer as Antichrist.<ref>p567 Greek Apocalypse of Ezra Antichrist "the 'Lucifer' theme (4:32)</ref>
(Isaiah, Artscroll Tanakh)


The Jewish Encyclopedia reports that "it is obvious that the prophet in attributing to the Babylonian king boastful pride, followed by a fall, borrowed the idea from a popular legend connected with the morning star".[3]
===Interpretation in Rabbinical Judaism===
Rabbinical Jewish interpretations of Isaiah 14:12 did not view the Isaiah 14 account of the "son of the morning" as the fall of an angel.  


In modern Jewish theology, Helel in Isaiah 14 is not equated with the Jewish concept of HaSatan (the adversary). Instead, the prophet is speaking of the fall of Babylon and along with it the fall of her false gods Helel and Shahar. There is satan which is a Hebrew word meaning "adversary" and in the Tanakh one will find many instances of the word used to describe human and angelic adversaries to man.


Later Jewish tradition, influenced by Babylonian mythology acquired during the Babylonian captivity, elaborated on the fall of the angels under the leadership of Samhazai ("the heaven-seizer") and Azael (Enoch, book vi.6f). Another legend, in the midrash, represents the repentant Samhazai suspended star-like between heaven and earth instead of being hurled down to Sheol.
==Latin Word ''lucifer''==


It is noteworthy that the Tanakh does not at any point actually mention the rebellion and fall of Satan by name. The name [[Satan]] itself merely means "enemy", apparently more of a title. A passage in Ezekiel 28 contains a lament over an "anointed cherub" who was in the "holy mountain of God". The passage goes on to describe this being's expulsion from the "mount of God." In the literal sense, this passage refers to the King of Tyre. However, ancient Christian commentators would frequently interpret Scripture allegorically and anagogically, as well as literally, and it was common for them to extend the meaning of this passage beyond the literal sense, and see an allegory of the fall of Satan in it.
As an adjective, the Latin word ''lucifer'' meant "light-bringing" and was applied to the moon.<ref name=Lewis&S/> As a noun, it meant "morning star", or, in Roman mythology, its divine personification as "the fabled son of Aurora<ref name="Auffarth">{{cite book | editor1-first=Christoph | editor1-last=Auffarth | editor2-first=Loren T. | editor2-last=Stuckenbruck | title=The Fall of the Angels | url=http://books.google.com/books?id=lhNyGFkT3QYC&printsec=frontcover | year=2004 | publisher=BRILL | location=Leiden | page=[http://books.google.com/books?id=lhNyGFkT3QYC&pg=PA62&dq=%22Lucifer+who+in+Roman+mythology+is+the+son+of+Aurora%22%22This+corresponds+to+the+Greek+mythology+where+Eos,+the+goddess+of+dawn,+gives+birth+to+the+morning+star+Phosphorus%3B+see+Hesiod,+Theog.+986f.%22 62]  | id=ISBN 978-9-00412668-8| isbn= 9-00412668-6}}</ref> and Cephalus, and father of Ceyx", or (in poetry) "day".<ref name=Lewis&S/>
The second of the meanings attached to the word when used as a noun corresponds to the image in Greek mythology of ''Eos'', the goddess of dawn, giving birth to the morning star Phosphorus.<ref name="Auffarth"/>


The Helel-Lucifer (i.e. Venus) myth was later transferred to Satan, as evidenced by the first-century pseudepigraphical text Vita Adae et Evae (12), where the Adversary gives Adam an account of his early career,[4] and the Slavonic Book of Enoch (xxix. 4, xxxi. 4), where Satan-Sataniel (Sataniel/Satanel "The Keeper of Hell") (Samael?) is also described as a former archangel. Because he contrived "to make his throne higher than the clouds over the earth and resemble 'My power' on high", Satan-Sataniel was hurled down, with his hosts of angels, to fly in the air continually above the abyss.
Isaiah 14:12 is not the only place where the Vulgate uses the word ''lucifer''. It uses the same word four more times, in contexts where it clearly has no reference to a fallen angel: 2 Peter 1:19 (meaning "morning star"), Job 11:17 ("the light of the morning"), Job 38:32 ("the signs of the zodiac") and Psalms 110:3 ("the dawn").<ref>[http://www.newadvent.org/cathen/09410a.htm Anthony Maas, "Lucifer" in ''Catholic Encyclopedia'' (New York 1910)]</ref> To speak of the morning star, ''lucifer'' is not the only expression that the Vulgate uses: three times it uses ''stella matutina'': Sirach 50:6 (referring to the actual morning star), and Revelation 2:28 (of uncertain reference) and 22:16 (referring to Jesus).


== Christian tradition ==
Indications that in Christian tradition the Latin word ''Lucifer'', unlike the English word, did not necessarily call a fallen angel to mind exist also outside the text of the Vulgate. Two bishops bore that name: Saint Lucifer of Cagliari, and Lucifer of Siena.
Christian tradition of a literal fall from heaven drew upon the Homeric tradition, familiar to many.


"the whole day long I was carried headlong, and at sunset I fell in Lemnos, and but little life was in me" Iliad
In Latin, the word is applied to John the Baptist and is used as a title of Christ himself in several early Christian hymns. The morning hymn ''Lucis largitor spendide'' of Hilary contains the line: "Tu verus mundi lucifer".<ref>March, Francis Andrew ''Latin Hymns with English Notes'', Douglass Series of Christian Greek and Latin Writers. Vol.1 Latin Hymns. Notes p218 "Lucifer: God - Christ is here addressed as the true light bringer, in distinction from the planet Venus. Such etymological turns are common in the hymns. Lucifer is a familiar epithet of John the Baptist in the early church, as well as of the "Son of the morning," mentioned in Isaiah xiv., ... This description of the King of Babylon was applied by Tertullian and others to Satan, and the mistake has led to the present meanings of Lucifer. See Webster's Dictionary."</ref> Some interpreted the mention of the morning star (''lucifer'') in Ambrose's hymn ''Aeterne rerum conditor'' as referring allegorically to Christ and the mention of the cock, the herald of the day (''praeco'') in the same hymn as referring to John the Baptist.<ref>March Notes p224 "Lucifer: this the lovers of allegory interpreted of Christ, making John the Baptist the ''praeco''."</ref> Likewise, in the medieval hymn ''Christe qui lux es et dies'', some manuscripts have the line "Lucifer lucem proferens".<ref>March Notes p235 "For the use of Lucifer for Christ, see Hilary's hymn as above".</ref>
Homer's description of the parallel supernatural fall relates the fall of Hephaestus from Olympus in the Iliad I:591ff; the fall of the Titans was similarly described by Hesiod. Through popular epitomes these traditions were drawn upon by Christian authors embellishing the fall of Lucifer.[citation needed]


St. Jerome, with the Septuagint close at hand and a general familiarity with the pagan poetic traditions, translated Heylel as Lucifer in the Vulgate. This may also have been done as a pointed jab at a bishop named Lucifer, a contemporary of Jerome who argued to forgive those condemned of the Arian heresy.[citation needed] Much of Christian tradition also draws on interpretations of Revelation 12:9 ("He was thrown down, that ancient serpent, who is also called the Devil and Satan"; see also 12:4 and 12:7) in equating the ancient serpent with the serpent in the Garden of Eden and the fallen star, Lucifer, with Satan. Accordingly, Tertullian (Contra Marrionem, v. 11, 17), Origen (Ezekiel Opera, iii. 356), and others, identify Lucifer with Satan.
The Latin word ''lucifer'' is also used of Christ in the Easter Proclamation prayer to God regarding the paschal candle: ''Flammas eius lucifer matutinus inveniat: ille, inquam, lucifer, qui nescit occasum. Christus Filius tuus, qui, regressus ab inferis, humano generi serenus illuxit, et vivit et regnat in saecula saeculorum'' (May this flame be found still burning by the Morning Star: the one Morning Star who never sets, Christ your Son, who, coming back from death's domain, has shed his peaceful light on humanity, and lives and reigns for ever and ever). In the works of Latin grammarians, Lucifer, like Daniel, was discussed as an example of a personal name.<ref>[http://books.google.com/books?id=kDi9rHgh8lYC&pg=PA66&dq=Amsler+Lucifer+%22proper+name%22&hl=en&sa=X&ei=fjFUUp-JGdKGhQfD6YHwBA&redir_esc=y#v=onepage&q=Amsler%20Lucifer%20%22proper%20name%22&f=false Mark Amsler, ''Etymology and Grammatical Discourse in Late Antiquity and the Early Middle Ages'' (John Benjamins 1989 ISBN 978-9-02724527-4), p. 66]</ref>


In the fully-developed Christian tradition, Jerome's Vulgate translation of Isaiah 14:12 has made Lucifer the name of the principal fallen angel, who must lament the loss of his original glory as the morning star. This image at last defines the character of Satan, where the Church Fathers had maintained that lucifer was not the proper name of the Devil, and that it referred rather to the state from which he had fallen; St. Jerome gave it Biblical authority when he transformed it into Satan's proper name.


== Identification with Satan ==
==Judaism==
The "Sigil of Lucifer" (alternatively, the "Seal of Satan"), a magical symbol used by modern Satanists. Originates from sixteenth century Italian "Grimoire of Truth".
The Hebrew term הֵילֵל (''heylel'')<ref name="H1966"/> in Isaiah 14:12, became a dominant conception of a fallen angel motif<ref>{{cite book|last=Herzog|first=Schaff-|title=The New Schaff-Herzog Encyclopedia of Religious Thought: Chamier-Draendorf|year=1909|publisher=Funk & Wagnalls Co.|location=USA|isbn=1-42863183-6|url=http://books.google.com/?id=lCc4MjCe7B4C&pg=PA400&lpg=PA400&dq=Septuagint+heylel#v=onepage&q=heylel&f=false|edition=Volume 3|editor=Samuel MacAuley Jackson, Charles Colebrook Sherman, George William Gilmore|page=[http://www.ccel.org/ccel/schaff/encyc03/Page_400.html 400]|quote=Heylel (Isa. xiv. 12), the "day star, fallen from heaven," is interesting as an early instance of what, especially in pseudepigraphic literature, became a dominant conception, that of fallen angels.}}</ref> in Enochic Judaism, when Jewish pseudepigrapha flourished during the Second Temple period,<ref name="Jackson,2">{{cite book|last=Jackson|first=David R.|title=Enochic Judaism|year=2004|publisher=T&T Clark International|location=London|isbn=0-82647089-0|pages=2–4}}</ref> particularly with the ''apocalypses''.<ref name=ODJR>{{cite book | editor-first=Adele | editor-last=Berlin | title=The Oxford Dictionary of the Jewish Religion | url=http://books.google.com/books?id=hKAaJXvUaUoC&printsec=frontcover&dq=Oxford+dictionary+of+the+Jewish+Religion&hl=en&sa=X&ei=ygmMU6KJIcnm7AbKnYH4Bg&redir_esc=y#v=onepage&q=%22expanded%20role%22&f=false | page=[http://books.google.com/books?id=hKAaJXvUaUoC&pg=651&dq=%22cast+out+of+heaven+as+a+fallen+angel+(a+misinterpretation+of+Is.%22 651]| publisher=Oxford University Press | year=2011 | id=ISBN 978-0-19973004-9 |isbn=0-19973004-0 | quote=The notion of Satan as the opponent of God and the chief evil figure in a panoply of demons seems to emerge in the Pseudepigrapha ... Satan's expanded role describes him as ... cast out of heaven as a fallen angel (a misinterpretation of ''Is'' 14.12)."}}</ref> Later Rabbis, in Medieval Judaism, rejected these Enochic literary works from the Biblical canon, making every attempt to root them out.<ref name="Jackson,2"/> Traditionalist Rabbis often rejected any belief in rebel or fallen angels, having a view that evil is abstract.<ref>{{cite book|last=Bamberger|first=Bernard J.|title=Fallen angels : soldiers of satan's realm|year=2006|publisher=Jewish Publ. Soc. of America|location=Philadelphia, Pa.|isbn=0-82760797-0|edition=1. paperback|pages=148, 149}}</ref> However, in the 11th century, the ''Pirqe de-Rabbi Eliezer'', drawing on ancient legends of the fallen angel or angels, brought back to the mainstream of rabbinic thought the personification of evil and the corresponding myth.<ref>Adelman, Rachel (2009). pp. [http://books.google.com/books?id=Z7Ue5kAkw20C&pg=PA62&dq=%22+mainstream+of+rabbinic+thought%22 61–62].</ref> Jewish exegesis of Isaiah 14:12–15 took a more humanistic approach by identifying the king of Babylon as Nebuchadnezzar II.<ref>{{cite book|last=Breslauer|first=edited by S. Daniel|title=The seductiveness of Jewish myth : challenge or response?|year=1997|publisher=State University of New York Press|location=Albany|isbn=0-79143602-0|page=280}}</ref>


Many modern Christians have followed tradition and equated "Lucifer" with Satan, or the Devil. The King James Version of the Bible, which was enormously influential in the English speaking world for several centuries, retains reference in Isaiah 14:12. In addition, a parallel description of Lucifer's fall is thought to be found in Ezekiel chapter 28 ("A Prophecy Against the King of Tyre"), which contains a lament over an "anointed cherub" who was in the "holy mountain of God". He is described as "perfect in thy ways from the day that thou wast created, till iniquity was found in thee." The passage goes on to describe this being's expulsion from the "mount of God", apparently because his "heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness." Afterwards the passage describes the eventual fate of this corrupted cherub: "therefore will I bring forth a fire from the midst of thee, it shall devour thee, and I will bring thee to ashes upon the earth in the sight of all them that behold thee. All they that know thee among the people shall be astonished at thee: thou shalt be a terror, and never shalt thou be any more."


There is dispute between the accurate translations in Ezekiel 28 concerning who is being addressed and the description of the address itself. At-khĕruwb (את-כרוב) [Above Hebraic translation of "Thou [art] the cherub") breaks gender violations in the written language. Ath, as it is used in the previous translation, is feminine as a pronoun; while kĕruwb is a masculine noun. Ath can also be used as a genderless direct object of a verb, yielding its objective form. For these reasons, some translations interpret this passage as "The cherub I created for you (King of Tyre)." This distinguishes the fall of the man who was protected, and brought to great wealth by God's graces and overseeing hand (given the cherub he was appointed), from the cherub. In this translation, God's wrath was directed at the man who gave up his perfection for commerce and self-ratified intelligence. The cherub was both the agent of protection for the King and also facilitated the destruction of him. On the same platform, the use of Eden (עדן) as a proper noun is argued to be out of context, and most likely takes the descriptive form: pleasure, luxury, or delight.
==Christianity==
Early Christians were influenced by the association of Isaiah 14:12-18 with the [[Devil]], which had developed in the period between the writing of the Hebrew Bible and the New Testament,<ref>{{cite book|url=http://books.google.com/books?id=7R0IGTSvIVIC&pg=PA199&dq=Origen+name+Lucifer |author=David L. Jeffrey |title=A Dictionary of Biblical Tradition in English Literature |ISBN=978-0-80283634-2 |page=199 |publisher=Eerdmans |year=1992 |accessdate=23 December 2012}}</ref> also called the Intertestamental Period when the deuterocanonical books were written. Even in the New Testament itself, Sigve K Tonstad argues, the War in Heaven theme of Revelation 12:7-9, in which the dragon "who is called the devil and Satan … was thrown down to the earth", derives from the passage in Isaiah 14.<ref>{{cite book|url=http://books.google.com/books?id=YYNJxKrhcDAC&pg=PA75&dq=Tonstad+%22derives+from+the+poem%22&hl=en&sa=X&ei=soQJULj0H8SzhAftu4XuCQ&redir_esc=y#v=onepage&q=Tonstad%20%22derives%20from%20the%20poem%22&f=false |author=Sigve K Tonstad, |title=Saving God's Reputation |isbn=978-0-56704494-5 |page=75 | publisher=Continuum International Publishing Group | location=London, New York City |date=20 January 2007 |accessdate=23 December 2012}}</ref> Origen (184/185 – 253/254) interpreted such Old Testament passages as being about manifestations of the Devil; but of course, writing in Greek, not Latin, he did not identify the Devil with the name "Lucifer".<ref name=Mask>{{cite book | url=http://books.google.com/books?id=EU7Qt5HSmHAC&printsec=frontcover | title=The Devil. A Mask without a Face | first=Luther | last=Link | publisher=Reaktion Books | location=Clerkenwell, London | year=1995 |page=[http://books.google.com/books?id=EU7Qt5HSmHAC&pg=PA24&dq=Augustine's+%22at+the+time+he+was+writing,+Lucifer+was+not+a+common+name+for+the+Devil%22%22two+centuries+earlier,+Origen+interpreted%22%22Isaiah+as+references+to+the+manifestations+of+the+Devil.+But+no-one%22%22identify+the+Devil+with+the+name+of+Lucifer%22 24] | id=ISBN 978-0-94846267-2 | isbn=0-94846267-1}}</ref><ref>{{cite book | url=http://books.google.com/books?id=Rg2RJAIZ4k4C&printsec=frontcover | title=The Problem of Evil in the Western Tradition | first=Joseph Francis | last=Kelly | publisher=Liturgical Press | location=Collegeville, Minnesota | year=2002 | page=[http://books.google.it/books?id=Rg2RJAIZ4k4C&pg=PA44&dq=%22Origen's+approach+had+an+unintended+side+effect,+a+new+name+for+the+devil%22%22allegorized+it+as+Satan+falling+from+heaven.+When+Christians%20translated+the+phrase%22%22into+Latin,+they+used+the+word+lucifer%22 44] | id=ISBN 978-0-81465104-9 | isbn=0-81465104-6}}</ref><ref>Auffarth, Christoph; Stuckenbruck, Loren T., eds. (2004). p. [http://books.google.com/books?id=lhNyGFkT3QYC&pg=PA62&dq=Origen+Lucifer 62].</ref><ref>{{cite book | url=http://books.google.com/books?id=uEnXbRWbi0AC&printsec=frontcover | title=Isaiah and Prophetic Traditions in the Book of Revelation | first=Jan | last=Fekkes | year=1994 | publisher=Continuum | location=London, New York City | page=[http://books.google.it/books?id=uEnXbRWbi0AC&pg=187&dq=%22the+spiritual+interpretation+of+Isa%22%22with+reference+to+a+fall+of+Satan+is+only+first+attested+certainly+with+Origen%22 187]  | id=ISBN 978-1-85075456-5 | isbn=1-85075456-X}}</ref> Tertullian (c. 160 – c. 225), who wrote in Latin, also understood Isaiah 14:14 ("I will ascend above the tops of the clouds; I will make myself like the Most High") as spoken by the Devil,<ref>{{cite web|url=http://www.documentacatholicaomnia.eu/02m/0160-0220,_Tertullianus,_Adversus_Marcionem,_MLT.pdf |title=Tertullian, '&#39;Adversus Marcionem'&#39;, book 5, chapters 11 and 17 (Migne, '&#39;Patrologia latina'&#39;, vol. 2, cols. 500 and 514) |format=PDF |accessdate=23 December 2012 |language=Latin}}</ref> but "Lucifer" is not among the numerous names and phrases he used to describe the Devil.<ref>{{cite book|url=http://books.google.com/books?id=gxwR74_cpx4C&pg=PA95&lpg=PA95&dq=%22Tertullian+used+many+names+and+phrases%22&source=bl&ots=MSN2Qu_OKv&sig=zZ5SIvtEhHR9W57DxV2avuuYbVQ&hl=en&sa=X&ei=CaMRUKuUBorDhAfyj4G4CA&redir_esc=y#v=onepage&q=%22Tertullian%20used%20many%20names%20and%20phrases%22&f=false |author=Jeffrey Burton Russell |title=Satan: The Early Christian Tradition |publisher=Cornell University Press |ISBN=978-0-80149413-0 |page=95 |year=1987 |accessdate=23 December 2012}}</ref> Even at the time of the Latin writer Augustine of Hippo (354 – 430), "Lucifer" had not yet become a common name for the Devil.<ref name=Mask/>


In addition to Isaiah and Ezekiel, various Old Testament scriptures referring to occult powers such as witchcraft, more theological details about fallen angels can be found in the Pseudepigrapha, which are generally not considered canon. In the book of Job, Satan, who has been wandering the earth, has a discussion with God and makes a deal with him regarding Job, the terms of which change in increments throughout the story of Job.
Some time later, the metaphor of the morning star that Isaiah 14:12 applied to a king of Babylon gave rise to the general use of the Latin word for "morning star", capitalized, as the original name of the Devil before his fall from grace, linking Isaiah 14:12 with Luke 10:18 ("I saw Satan fall like lightning from heaven") and interpreting the passage in Isaiah as an allegory of Satan's fall from heaven.<ref>{{cite book|url=http://books.google.com/books?id=IrcZEZ1bOJsC&pg=PA280&lpg=PA280&dq=name+Lucifer+was+born+-magazine&source=bl&ots=7Qwvlc4AZr&sig=UbOS0ltHHmWrzrd36c6z8VSXmus&hl=en&sa=X&ei=z6oRUJ3cEdKZhQfTw4HgDw&redir_esc=y#v=onepage&q=name%20Lucifer%20was%20born%20-magazine&f=false |title=The Merriam-Webster New Book of Word Histories |ISBN=978-0-87779603-9 |page=280 |publisher=Merriam-Webster |year=1991 |accessdate=23 December 2012}}</ref><ref>{{cite book|url=http://books.google.com/books?id=X5-pmLBcw44C&pg=PA57&dq=%22the+name+Lucifer+was+given%22 |author=Harold Bloom |title=Satan |publisher=Infobase Publishing |year=2005 |ISBN=978-0-79108386-4 |page=57 |accessdate=23 December 2012}}</ref>


Latter-day Saints (Mormons) hold to the belief, confirmed by the teachings of their modern prophets, that Lucifer (Helel in Hebrew) was a particularly brilliant and powerful archangel, a son of Elohim (God the Father) and brother to Yahweh (God the Son, Jehovah or Jesus) and to all of the children of Elohim including all of the souls of humanity. This "bright god" (direct translation of Helel) according to LDS teaching became obsessed with pride and attempted to take over Elohim's family and subvert The Father's plan for His children which was to give them freedom of choice coupled with a law of consequences, to allow them to fall into darkness or to ascend to divinity (or any state in-between those extremes) through the mediation of a Savior. Lucifer tried to persuade Elohim's children to accept his plan of guaranteed righteousness, returning to Heaven without risk, but losing their chances of becoming divine and making him, Lucifer, their God to replace Elohim. This offer was in contrast to that made by Yahweh (Jehovah), the Father's eldest and most obedient son, to follow the Father's (Elohim's) plan and allow Elohim's children to be tested, offering himself as the sacrificial Savior to bring the faithful back into the Father's presence. A great struggle of wills ensued (war in heaven) in which the Father's plan was upheld and Lucifer with his followers was cast out of Heaven and exiled to Earth where they were permitted to tempt Elohim's children. When the purposes of Elohim are fulfilled and his children have been adequately tried, Lucifer and his followers will be further exiled to a state called "Outer Darkness", which is described as a state in which they will be completely cut off (by their own choice) from the Light and Love of Elohim (the Father), Yahweh (The Son) and the Holy Spirit. (References include LDS Standard Works, LDS Gospel Principles, and [www.lds.org])
However, the understanding of the morning star in Isaiah 14:12 as a metaphor referring to a king of Babylon continued also to exist among Christians. Theodoret of Cyrus (c. 393 – c. 457) wrote that Isaiah calls the king "morning star", not as being the star, but as having had the illusion of being it.<ref>{{cite book|url=http://books.google.com/books?id=y17fkvqXOBcC&pg=PA252&dq=%22Theodoret+of+Cyrus%22%22illusion+of+so+being%22 |author=Johanna Manley |title=Isaiah through the Ages |publisher=St Vladimir's Seminary Press |year=1995 |ISBN=978-0-96225363-8 |page=252 |accessdate=23 December 2012}}</ref> The same understanding is shown in Christian translations of the passage, which in English generally use "morning star" rather than treating the word as a proper name, "Lucifer". So too in other languages, such as French,<ref>{{cite web|url=http://www.biblegateway.com/passage/?search=%C3%89sa%C3%AFe+14%3A12-15&version=LSG |title=Ésaïe 14:12-15 |publisher=Biblegateway.com |accessdate=23 December 2012 |language=French}}</ref> German,<ref>{{cite web|url=http://bibeltext.com/isaiah/14-12.htm |title=Jesaja 14:12 |publisher=Bibeltext.com |accessdate=23 December 2012 |language=German}}</ref> Portuguese,<ref>{{cite web|url=http://www.biblegateway.com/passage/?search=Isa%C3%ADas+14%3A12-17&version=AA |title=Isaías 14:12-17 |publisher=Biblegateway.com |accessdate=23 December 2012 |language=Portuguese}}</ref> and Spanish.<ref>{{cite web|url=http://www.biblegateway.com/passage/?search=Isaiah%2014:12&version=LBLA |title=Isaías 14:12 |publisher=Biblegateway.com |accessdate=23 December 2012|language=Spanish}}</ref> Even the Vulgate text in Latin is printed with lower-case ''lucifer'' (morning star), not upper-case ''Lucifer'' (proper name).<ref name="Vulgate Latin: Isaiah Chapter 14"/>


== De-identification with Satan ==
John Calvin said: "The exposition of this passage, which some have given, as if it referred to Satan, has arisen from ignorance: for the context plainly shows these statements must be understood in reference to the king of the Babylonians."<ref>{{cite book |last=Calvin |first=John |others=Translated by John King |title=Commentary on Isaiah |volume=I:404 |year=2007 |publisher=Forgotten Books |location=Charleston, S.C.}}</ref> Martin Luther also considered it a gross error to refer this verse to the devil.<ref>{{cite book |last=Ridderbos |first=Jan |others=Translated by John Vriend |title=The Bible Student’s Commentary: Isaiah |page=142 |year=1985 |publisher=Regency |location=Grand Rapids, Michigan}}</ref>
Many modern Christians note that the Old Testament itself does not actually contain a literal account of the rebellion and fall of Satan. Isaiah 14 and Ezekiel 28 are directly concerned with the temporal rulers of Babylon and Tyre, rather than a supernatural being; allegorical readings of these and other passages were typical of medieval scholarship but are usually not considered legitimate in modern critical scholarship. Accordingly, in most modern English versions of the Bible (including the NIV, NRSV, NASB and ESV) the proper noun "Lucifer" is not found; the Hebrew word is rendered "day star", "morning star" or something similar.


Revelation 12, meanwhile, is taken as a reference to Christ's triumph over Satan at his crucifixion rather than a description of a pre-historic event. Christians who reject the Lucifer myth generally believe that the origin of evil (theodicy) is unexplained in Scripture.
=== Christians who identify Lucifer with Satan or the Devil ===
Liberal Christian scholarship often denies the existence of a literal personal being called "Satan" altogether, rendering the Lucifer myth irrelevant. It is argued that the name Satan itself (Hebrew: שָׂטָן) merely means "adversary" or "accuser", which may be a personification.
Adherents of the King James Only movement and others who hold that Isaiah 14:12 does indeed refer to the devil have decried the modern translations.<ref>{{cite book|url=http://books.google.com/?id=_1Y-9sCXItMC&pg=PA94&dq=%22the+KJV+correctly+translates%22 |title=A Primer on Salvation and Bible Prophecy |author=Larry Alavezos |publisher=TEACH Services |isbn=978-1-57258640-6 |date=29 September 2010 |page=94 |accessdate=22 December 2012}}</ref><ref>{{cite book|url=http://books.google.com/?id=vDrfOawsb4UC&pg=PA64&dq=%22say+Lucifer+or+morning+star%22 |author=David W. Daniels |title=Answers to Your Bible Version Questions |isbn=978-0-75890507-9 |page=64 |publisher=Chick Publications |year=2003 |accessdate=22 December 2012}}</ref><ref>{{cite book|url=http://books.google.com/?id=C7a9fgCKqz8C&pg=PA219&dq=%22refers+preeminently+to+Satan%22 |author=William Dembski |title=The End of Christianity |isbn=978-0-80542743-1 |page=219 |publisher=B&H Publishing Group |year=2009 |accessdate=22 December 2012}}</ref>


== Other instances of the Morning Star in the New Testament ==
Treating "Lucifer" as a name for the devil or Satan, they may use that name when speaking of such accounts of the devil or Satan as the following:<br/>
In the Vulgate, the word lucifer is used elsewhere: it describes the Morning Star (the planet Venus), the "light of the morning" (Job 11:17); the constellations (Job 38:32) and "the aurora" (Psalms 109:3). In the New Testament, Jesus Christ (in II Peter 1:19) is associated with the "morning star" (phosphoros).
- Satan inciting David to number Israel (1 Chronicles 21:1)<br/>
- Job tested by Satan (Book of Job)<br/>
- Satan ready to accuse the high priest Joshua (Zechariah 3:1-2)<br/>
- [[Sin]] brought into the world through the devil's envy (Wisdom 2:24)<br/>
- "The prince of the power of the air, the spirit that is now at work in the sons of disobedience" (Ephesians 2:2)<br/>
- "The god of this world" (2 Corinthians 4:4)<br/>
- The devil disputing with Michael about the body of Moses (Jude 1:9)<br/>
- The dragon of the Book of Revelation "who is called the devil and Satan" (Revelation 12:9;20:2)


Not all references in the New Testament to the morning star refer to phosphoros, however; in Revelation:
They may also use the name Lucifer when speaking of Satan's motive for rebelling and of the nature of his sin, which Origen, Chrysostom, Jerome, Ambrose, and Augustine attributed to the devil's pride, and Irenaeus, Tertullian, Justin Martyr, Cyprian, and again Augustine attributed to the devil's envy of humanity created in the image of God.<ref name=Cain>{{cite book | url=http://books.google.com/books?id=vwbtWmJYyIUC&printsec=frontcover | title=The fathers of the church. Jerome. Commentary on Galatians | first=Andrew | last=Cain | year=2011 | publisher=CUA Press | location=Washington, D.C. | page=[http://books.google.com/books?id=vwbtWmJYyIUC&pg=PA74&dq=%22As+for+the+specific+reasons+for+Lucifer's+fall,+some+patristic+writers+suggested+pride,+others+envy:+see+N.+Adkin%22%22Pride+or+Envy?+Some+Notes+on+the+Reason+the+Fathers+Give+for+the+Devil's+Fall%22 74] | id=ISBN 978-0-81320121-4 | isbn=0-81320121-7}}</ref><ref name=one>{{cite book | url=http://books.google.com/books?id=RZ3VbQU0w24C&printsec=frontcover | title=A Companion to Angels in Medieval Philosophy |editor1-first=Tobias | editor1-last=Hoffmann | year=2012 | publisher=BRILL | location=Leiden | page=[http://books.google.com/books?id=RZ3VbQU0w24C&pg=262&dq=%22The+patristic+tradition+that+Augustine+inherited+did+not+have+a+unified+view+about+the+nature+of+Lucifer%27s+primal+sin%22+Origen+%22pride+%28superbia%22+Tertullian+%22envy+of+humanity+for+being+created+in+the+image+of+God%22 262] | id=ISBN 978-9-00418346-9 | isbn=9-00418346-9}}</ref><ref name=two>http://books.google.com/books?id=p09CAAAAcAAJ&pg=230&dq=Lucifero+invidia+gelosia+Dio+uomo+Tertulliano+Agostino 230]</ref> Jealousy of humans, created in the divine image and given authority over the world is the motive that a modern writer, who denies that there is any such person as Lucifer, says that Tertullian attributed to the Devil,<ref>{{cite web | first=Ron | last=Corson | url=http://newprotestants.com/LUCIFER.htm | archiveurl=http://wayback.archive.org/web/20130202201351/http://newprotestants.com/LUCIFER.htm | archivedate=2 February 2013 | title=Who is Lucifer...or Satan misidentified | year=2008 |work=newprotestants.com | accessdate=15 July 2013}}</ref> and, while he cited Tertullian and Augustine as giving envy as the motive for the fall, an 18th-century French Capuchin preacher himself described the Rebel Angel as jealous of Adam's exaltation, which he saw as a diminution of his own status.<ref name=two/>


Rev 2:28 And I will give him the morning star (aster proinos).


Rev 22:16 I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, [and] the bright and morning star (aster orthrinos).
==Islam==
In Islam the Devil is known as Iblīs (Arabic: إبليس‎, plural: ابالسة abālisah) or Shayṭān (Arabic: شيطان‎, plural: شياطين shayāṭīn) and has no name corresponding in meaning to that of the Latin word ''lucifer''. Iblis is banished from heaven for refusing to prostrate himself before Adam. Thus, he sins ''after'' the creation of man. He asks God for a respite until the Last Day rather than being consigned to the Fire of Hell immediately. God grants this request, and Iblis then swears revenge by tempting human beings and turning them away from God. God tells him that any humans who follow him will join him in the Fire of Hell at Judgement, but that Iblis will have no power over all mankind except who wants to follow Iblis. This story is cited multiple times in the Qur'an for different reasons. While in Judaism and Christianity, Satan is a fallen angel, Iblis is a jinn. Muslims believe that angels are the servants of God and cannot disobey him, but jinn, like men, can choose to obey or disobey.<ref name=Jung>{{cite book|last=Jung|first=Rabbi Leo|title=Fallen angels in Jewish, Christian, and Mohammedan literature|year=2004|edition=Reprint|publisher=Kessinger Reprints|location=Whitefish, MT|isbn=0-76617938-9|pages=34–35}}</ref>


In the Eastern Empire, where Greek was the language, "morning star" (heosphoros) retained these earlier connotations. When Liutprand, bishop of Cremona, attended the Byzantine Emperor Nicephorus II in 968, he reported to his master Otto I the greeting sung to the emperor arriving in Hagia Sophia:


"Behold the morning star approaches, Eos rises; he reflects in his glances the rays of the sun— he the pale death of the Saracens, Nicephorus the ruler."[5]
==Occultism==
Luciferianism is a belief system that venerates the essential characteristics that are affixed to Lucifer. The tradition, influenced by Gnosticism, usually reveres Lucifer not as the Devil, but as a liberator or guiding spirit<ref>{{cite book |title=Vampires in Their Own Words: An Anthology of Vampire Voices |author=Michelle Belanger |publisher=Llewellyn Worldwide |year=2007 |page=175 |isbn=0-73871220-5}}</ref> or even the true god as opposed to Jehovah.<ref>{{cite book |title=An Encyclopedia of Occultism |author=Spence, L. |publisher=Carol Publishing |year=1993}}</ref>


== The Morning Star in the Qur'an ==
In Anton LaVey's ''The Satanic Bible'', Lucifer is one of the Four Crown Princes of Hell, particularly that of the East. Lord of the Air, and is called "Bringer of Light, the Morning Star, Intellectualism, Enlightenment."<ref name=LaVey>{{cite book|last=LaVey|first=Anton Szandor|title=The Satanic Bible|year=1969|publisher=Avon|location=New York|isbn=978-038001539-9|accessdate=23 December 2012|chapter=The Book of Lucifer: The Enlightenment}}</ref>
At-Tariq, "The Morning Star," is the 86th surah (chapter) in the Quran. It begins:
Bismillah ir-Rahman ir-Rahim
*1. By the heaven and the Morning Star
*2. Ah, what will tell thee what the Morning Star is!
*3. The piercing Star!
*4. No human soul but hath a guardian over it.[6]
The latter verse is sometimes interpreted as a reference to the personal guardian angel.[7]


== The four crown princes of Hell ==
Author Michael W. Ford has written on Lucifer as a "mask" of the Adversary, a motivator and illuminating force of the mind and subconscious.<ref>{{cite book|title=Bible of the Adversary|year=2007|publisher=Succubus Productions|page=8|chapter=Adversarial Doctrine}}</ref>
Lucifer has been acknowledged by the Satanic Bible as one of the Four Crown Princes of Hell, particularly that of the East. Lord of the Air, Lucifer has been named "Bringer of light, The morningstar, Intellectualism, Enlightenment."


== Freemasonry and Luciferianism ==
Freemasons have been accused by various Christian organizations of worshipping Lucifer, despite the fact that Freemasonry does not consider itself a religion, and has members from many religions including Christianity. This theory originates with the famous Taxil hoax perpetrated by Léo Taxil, who had himself been expelled from Freemasonry within months of joining. According to the theory, leading Freemason Albert Pike had addressed "The 23 Supreme Confederated Councils of the world" (Taxil's invention), instructing them that Lucifer was God, and was in opposition to the evil god Adonai. Taxil also promoted a book by Diana Vaughan (actually written by him) that purported to reveal a highly secret ruling body called the Palladium which controlled the organization and had a Satanic agenda. As described by Freemasonry Disclosed in 1897:


With frightening cynicism, the miserable person we shall not name here [Taxil] declared before an assembly especially convened for him that for twelve years he had prepared and carried out to the end the most sacrilegious of hoaxes. We have always been careful to publish special articles concerning Palladism and Diana Vaughan. We are now giving in this issue a complete list of these articles, which can now be considered as not having existed.[8]
==Taxil's Hoax==
Despite the fraud having been revealed for over a century, Pike's spurious address and other details of the hoax continue to be quoted by anti-masonic groups.[9]
Léo Taxil (1854–1907) claimed that Freemasonry is associated with worshipping Lucifer. In what is known as the Taxil hoax, he alleged that leading Freemason Albert Pike had addressed "The 23 Supreme Confederated Councils of the world" (an invention of Taxil), instructing them that Lucifer was God, and was in opposition to the evil god Adonai. Supporters of Freemasonry contend that, when Albert Pike and other Masonic scholars spoke about the "Luciferian path," or the "energies of Lucifer," they were referring to the Morning Star, the light bearer,<ref>"Lucifer, the Son of the Morning! Is it ''he'' who bears the Light, and with its splendors intolerable blinds feeble, sensual, or selfish Souls? Doubt it not!" (Albert Pike, ''Morals and Dogma'', p. 321). Much has been made of this quote ([http://www.masonicinfo.com/lucifer.htm Masonic information: Lucifer]).</ref> the search for light; the very antithesis of dark, satanic evil. Taxil promoted a book by Diana Vaughan (actually written by himself, as he later confessed publicly)<ref>{{cite web|url=http://freemasonry.bcy.ca/texts/taxil_confessed.html |title=Leo Taxil's confession |publisher=Grand Lodge of British Columbia and Yukon |date=2 April 2001 |accessdate=23 December 2012}}</ref> that purported to reveal a highly secret ruling body called the Palladium, which controlled the organization and had a satanic agenda. As described by ''Freemasonry Disclosed'' in 1897:
{{quote|With frightening cynicism, the miserable person we shall not name here [Taxil] declared before an assembly especially convened for him that for twelve years he had prepared and carried out to the end the most sacrilegious of hoaxes. We have always been careful to publish special articles concerning Palladism and Diana Vaughan. We are now giving in this issue a complete list of these articles, which can now be considered as not having existed.<ref>''Freemasonry Disclosed'' April 1897</ref>}}


Arthur Edward Waite wrote an exposé of this hoax, titled Devil-Worship in France. Waite produces evidence that this was what today we would call a tabloid story, replete with logical and factual inconsistencies.
Taxil's work and Pike's address continue to be quoted by anti-masonic groups.<ref>{{cite web |url=http://www.masonicinfo.com/taxil.htm |title=Leo Taxil: The tale of the Pope and the Pornographer |accessdate=14 September 2006}}</ref>


See also "Lucifer and Satan" at the Grand Lodge of British Columbia and Yukon website.
In ''Devil-Worship in France'', Arthur Edward Waite compared Taxil's work to what today we would call a tabloid story, replete with logical and factual inconsistencies.


== Persian and Sufi Traditions ==
Joseph Campbell (1972: p.148-149) illustrates an unorthodox Islamic reading of Lucifer's fall from Heaven which champions Lucifer's eclipsing love for God:


One of the most amazing images of love that I know is Persian – a mystical Persian representation as Satan as the most loyal lover of God. You will have heard the old legend of how, when God created the angels, he commanded them to pay worship to no one but himself; but then, creating man, he commanded them to bow in reverence to this most noble of his works, and Lucifer refused – because, we are told, of his pride. However, according to this Muslim reading of his case, it was rather because he loved and adored God so deeply and intensely that he could not bring himself to bow before anything else, and because he refused to bow down to something that was of less superiority than him. (Since he was made of fire, and man from clay.) And it was for that that he was flung into Hell, condemned to exist there forever, apart from his love.
==References==
{{Reflist|2}}


This interpretation of the satanic rebellion described in the Quran is seen by some Sufi teachers such as Mansur Al-Hallaj (in his 'Tawasin') as a predestined scenario in which Iblis-Shaitan plays the role of tragic and jealous lover who, unable to perceive the Divine Image in Adam and capable only of seeing the exterior, disobeyed the divine mandate to bow down. His refusal (according to the Tawasin) was due to a misconceived idea of God's uniqueness and because of his refusal to abandon himself to God in love. Hallaj criticized the staleness of Iblis' adoration. Excerpts from Sufi texts expounding this interpretation have been included along with many other viewpoints on Shaitan (by no means all of them apologetic) in an important anthology of Sufi texts edited by Dr. Javad Nurbakhsh, head of the Nimatullahi Sufi Order.[10]


The Sufi teacher Pir Vilayat Inayat Khan taught that 'Luciferian Light' is Light which has become dislocated from the Divine Source and is thus associated with the seductive false light of the lower ego which lures humankind into self-centred delusion.[citation needed] Here Lucifer represents what the Sufis term the 'Nafs', the ego.
==Further Reading==
*Charlesworth, edited by James H. (2010). ''The Old Testament pseudepigrapha''. Peabody, Mass.: Hendrickson. ISBN 1598564919.
*TBD; Elwell, Walter A.; Comfort, Philip W. (2001). Walter A. Elwell, Philip Wesley Comfort, ed. ''Tyndale Bible Dictionary'', Dayspring, Daystar. Wheaton, Ill.: Tyndale House Publishers. p. 363. ISBN 0842370897.
*Campbell, Joseph (1972). ''Myths To Live By'' ([2nd ed., repr.] ed.). [London]: Souvenir Press. ISBN 0-285-64731-8.


== New Age beliefs ==
==External Links==
In The Urantia Book, published in 1955, Lucifer is a brilliant spirit personality, a "son of God" who at one time ruled this constellation of 607 inhabited planets. He fell into an iniquitous rebellion against the ordained universe governmental regime in a denial of God's existence saying he was God. "There was war in Heaven" but, according to The Urantia Book, the story has become convoluted over time.
*[https://en.wikipedia.org/wiki/Lucifer The original source of this article at Wikipedia]
 
*''Jewish Encyclopedia'': [http://www.jewishencyclopedia.com/articles/10177-lucifer Lucifer]
Lucifer recruited [[Satan]], another brilliant being of the same order, to represent his cause to the universe authorities on earth. The then planetary prince of earth, Caligastia - one and the same as "the devil", believed Lucifer's cause and subsequently aligned himself, along with 37 other planetary princes in the system, with the rebels. They all attempted to take their entire populations of their planets under the assertion of a false doctrine, a "Declaration of Liberty" which would have driven them to darkness, evil, sin and iniquity.
*''Collins English Dictionary'' available also [http://www.collinsdictionary.com/dictionary/english/lucifer online: Lucifer]
 
*''Merriam-Webster's Collegiate Dictionary'' available also [http://www.merriam-webster.com/dictionary/lucifer online: Lucifer]
When Jesus of Nazareth went up to Mount Hermon for the "temptation", it was really to settle this iniquitous rebellion for the triumph of the entire system. "Said Jesus of Caligastia: "Now is the judgment of this world; now shall the prince of this world be cast down." Subsequently, Lucifer, Satan, Caligastia and all the personalities who followed them, figuratively "fell from Heaven". They were actually and literally all "dethroned and shorn of their governing powers" by the appropriate universe authorities and most have been replaced. Subsequent to their efforts to corrupt Jesus while incarnated in the flesh on earth, any and all sympathy for them or their cause, outside the worlds of sin and rebellion, has ceased.
*''Random House Webster's Unabridged Dictionary'' available also [http://dictionary.reference.com/browse/lucifer online: Lucifer]
 
*''The American Heritage Dictionary of the English Language'', available also [http://www.thefreedictionary.com/Lucifer online: Lucifer]
See: Paper 53 - The Lucifer Rebellion and Paper 54 - Problems of the Lucifer Rebellion.
*[http://www.vocabulary.com/dictionary/Lucifer Vocabulary.com: Lucifer]
 
* [http://www.freemasonry.bcy.ca/texts/LuciferandSatan.html "Lucifer and Satan"]
In the modern occultism of Madeline Montalban Lucifer's identification as "The Morning Star" (Venus) equates him with 'Lumiel', whom she regarded as the Archangel of Light, and among Satanists he is seen as The "Torch of Baphomet" and [[Azazel]]. In this modern occult teaching, an obvious appropriation of Christian soteriology, it is stated that it is Lucifer's destiny to incarnate in human form at certain key times in world history as a savior and redeemer for humanity. A symbol for this process is the Tudor Rose. The Tudor Rose can be red, representing Lucifer, or white representing Lilith. The Tau cross is also a symbol of Lumiel/Lucifer and his role as an avatar for the human race. (The Pillars of Tubal Cain by Nigel Jackson and Michael Howard)
*[http://www.neoluciferianchurch.dk/who-is-lucifer.php Who is Lucifer?]
 
== Astronomical significance ==
Because the planet Venus (Lucifer) is an inferior planet, meaning that its orbit lies between the orbit of the Earth and the Sun, it can never rise high in the sky at night as seen from Earth. It can be seen in the eastern morning sky for an hour or so before the Sun rises, and in the western evening sky for an hour or so after the Sun sets, but never during the dark of midnight.
 
Venus (Lucifer) is the brightest object in the sky after the Sun and the Moon. As bright and as brilliant as it is, ancient people couldn't understand why they couldn't see it at midnight like the outer planets, or during midday, like the Sun and Moon. Some believe they invented myths about Lucifer being cast out from Heaven to explain this. Lucifer was supposed to shine so bright because it wanted to take over the thrones or status of Saturn and Jupiter, both of which were considered most important by the worshippers of planetary deities at the time.
 
In Romanian mythology, Lucifer (Romanian: Luceafăr) means the planet "Venus" and some other stars. It is also linked with Hyperion, a figure who animates bad spirits (but is not the Devil himself).
 
== See also ==
[http://en.wikipedia.org/wiki/Luzbel Luzbel] is a another name for the rebel angel Lucifer in Spanish (Lusbel in Portuguese)[11].
[http://en.wikipedia.org/wiki/Luciferin Luciferin] and [http://en.wikipedia.org/wiki/Luciferase luciferase] are two substances involved in the chemical production of light.
 
== Notes ==
1 "Lucifer". Catholic Encyclopedia. (1913). New York: Robert Appleton Company.
 
2 Jewish Encyclopedia: Lucifer
 
3 Jewish Encyclopedia: "Lucifer"; also "Fall of Angels"
 
4 Vita Adae et Evae: Text from R. H. Charles, The Apocrypha and Pseudepigrapha of the Old Testament
 
5 Liutprand of Cremona: Report of his Mission to Constantinople. Retrieved on 2007-06-27.
 
6 http://www.sacred-texts.com/isl/pick/086.htm
 
7 e.g. Muhammad Farooq-i-Azam Malik, English Translation of the Meaning of Al-Quran: The Guidance for Mankind
 
8 Freemasonry Disclosed April 1897
 
9 Leo Taxil: The tale of the Pope and the Pornographer. Retrieved on 14 September 2006.
 
10 Nurbakhsh, Javad. The Great Satan 'Eblis.' KNP, 1999. ISBN 0933546238.
 
11 Cornu (GGr. I ¶ 185) considers Luzbel a folk evolution of Latin lucĭfer (Luz in the Diccionario Crítico Etimológico Castellano e Hispánico, volume III, Joan Corominas, José A. Pascual, 1989, Editorial Gredos, ISBN 84-249-1365-5.).
 
== References ==
Campbell, Joseph (1972). Myths To Live By. A Condor Book: Souvenir Press (Educational & Academic) Ltd. ISBN: 0-285-64731-8
 
== External links ==
[http://www.newadvent.org/cathen/09410a.htm Lucifer in the Catholic Encyclopedia]

Latest revision as of 11:57, 14 September 2014

Lucifer (/ˈluːsɪfər/ or /ˈljuːsɪfər/) is the King James Version rendering of the Hebrew word הֵילֵל in Isaiah 14:12.[1] This word, transliterated hêlêl[1] or heylel,[2] occurs only once in the Hebrew Bible[1] and according to the KJV-influenced Strong's Concordance means "shining one, morning star, Lucifer".[2] The word Lucifer is taken from the Latin Vulgate,[3] which translates הֵילֵל as lucifer,[4][5] meaning "the morning star, the planet Venus", or, as an adjective, "light-bringing".[6] The Septuagint renders הֵילֵל in Greek as ἑωσφόρος[7][8][9][10][11] (heōsphoros),[12][13][14] a name, literally "bringer of dawn", for the morning star.[15]

In this passage Isaiah applies to a king of Babylon the image of the morning star fallen from the sky, an image he is generally believed to have borrowed from a legend in Canaanite mythology.[16]

Later Christian tradition came to use the Latin word for "morning star", lucifer, as a proper name ("Lucifer") for Satan as he was before his fall.[17] As a result, "Lucifer has become a by-word for Satan in the Church and in popular literature",[3] as in Dante Alighieri's Inferno and John Milton's Paradise Lost.[14] However, the Latin word never came to be used almost exclusively, as in English, in this way, and was applied to others also, including Christ.[18]


Etymology, Lucifer or Morning Star

Translation of הֵילֵל as "Lucifer", as in the King James Version, has been abandoned in modern English translations of Isaiah 14:12. Present-day translations have "morning star" (New International Version, New Century Version, New American Standard Bible, Good News Translation, Holman Christian Standard Bible, Contemporary English Version, Common English Bible, Complete Jewish Bible), "daystar" (New Jerusalem Bible, English Standard Version, The Message), "shining one" (New Life Version, New World Translation, JPS Tanakh) or "shining star" (New Living Translation).

The term appears in the context of an oracle against a dead king of Babylon,[19] who is addressed as הילל בן שחר (hêlêl ben šāḥar),[20][21] rendered by the King James Version as "O Lucifer, son of the morning!" and by others as "morning star, son of the dawn".

In a modern translation from the original Hebrew, the passage in which the phrase "Lucifer" or "morning star" occurs begins with the statement: "On the day the Lord gives you relief from your suffering and turmoil and from the harsh labour forced on you, you will take up this taunt against the king of Babylon: How the oppressor has come to an end! How his fury has ended!"[22] After describing the death of the king, the taunt continues:

"How you have fallen from heaven, morning star, son of the dawn! You have been cast down to the earth, you who once laid low the nations! You said in your heart, 'I will ascend to the heavens; I will raise my throne above the stars of God; I will sit enthroned on the mount of assembly, on the utmost heights of Mount Zaphon. I will ascend above the tops of the clouds; I will make myself like the Most High.' But you are brought down to the realm of the dead, to the depths of the pit. Those who see you stare at you, they ponder your fate: 'Is this the man who shook the earth and made kingdoms tremble, the man who made the world a wilderness, who overthrew its cities and would not let his captives go home?'"[23]

J. Carl Laney has pointed out that in the final verses here quoted, the king of Babylon is described not as a god or an angel but as a man.[24][25]

For the unnamed[26] "king of Babylon" a wide range of identifications have been proposed.[27] They include a Babylonian ruler of the prophet Isaiah's own time[27] the later Nebuchadnezzar II, under whom the Babylonian captivity of the Jews began, or Nabonidus,[27][28] and the Assyrian kings Tiglath-Pileser, Sargon II and Sennacherib.[24][27][29] Herbert Wolf held that the "king of Babylon" was not a specific ruler but a generic representation of the whole line of rulers.[30]


Isaiah 14:12

Mythology behind Isaiah 14:12

In ancient Canaanite mythology, the morning star is pictured as a god, Attar, who attempted to occupy the throne of Ba'al and, finding he was unable to do so, descended and ruled the underworld.[31][32] The original myth may have been about a lesser god Helel trying to dethrone the Canaanite high god El who lived on a mountain to the north.[33][34] Hermann Gunkel's reconstruction of the myth told of a mighty warrior called Hêlal, whose ambition it was to ascend higher than all the other stellar divinities, but who had to descend to the depths; it thus portrayed as a battle the process by which the bright morning star fails to reach the highest point in the sky before being faded out by the rising sun.[35]

Similarities have been noted with the East Semitic story of Ishtar's or Inanna's descent into the underworld,[34] Ishtar and Inanna being associated with the planet Venus.[36] A connection has been seen also with the Babylonian myth of Etana. The Jewish Encyclopedia comments:

"The brilliancy of the morning star, which eclipses all other stars, but is not seen during the night, may easily have given rise to a myth such as was told of Ethana and Zu: he was led by his pride to strive for the highest seat among the star-gods on the northern mountain of the gods ... but was hurled down by the supreme ruler of the Babylonian Olympus."[37]

The Greek myth of Phaethon, whose name, like that of הֵילֵל, means "Shining One", has also been seen as similar.[35]

The Eerdmans Commentary on the Bible points out that no evidence has been found of any Canaanite myth of a god being thrown from heaven, as in Isaiah 14:12. It concludes that the closest parallels with Isaiah's description of the king of Babylon as a fallen morning star cast down from heaven are to be found not in any lost Canaanite and other myths but in traditional ideas of the Jewish people themselves, echoed in the Biblical account of the fall of Adam and Eve, cast out of God's presence for wishing to be as God, and the picture in Psalm 82 of the "gods" and "sons of the Most High" destined to die and fall.[19] This Jewish tradition has echoes also in Jewish pseudepigrapha such as 2 Enoch and the Life of Adam and Eve.[19][37][38]

Interpretation in Second Temple period Judaism

In the Second temple period literature the main possible reference is found in 2 Enoch, also known as Slavonic Enoch:

2 Enoch 29:3 Here Satanail was hurled from the height together with his angels

However the editor of the standard modern edition (Charlesworth OTP Vol.1) pipelines the verse as a probable later Christian interpolation on the grounds that "Christian explanations of the origin of evil linked Lk 10:18 with Isa 14 and eventually Gen.3 so vs 4 could be a Christian interpolation... Jewish theology concentrated on Gen 6., and this is prominent in the Enoch cycle as in other apocalypses." Further the name used in 2 Enoch, Satanail, is not directly related to the Isaiah 14 text and the surrounding imagery of fire and stones suggests Ezekiel 28.[39]

Other instances of "Lucifer" in the Old Testament Pseudepigrapha are related simply to the "star" Venus, in the Sibylline Oracles battle of the constellations (line 517) "Lucifer fought mounted on the back of Leo",[40] or the entirely rewritten Christian version of the Greek Apocalypse of Ezra 4:32 which has a reference to Lucifer as Antichrist.[41]

Interpretation in Rabbinical Judaism

Rabbinical Jewish interpretations of Isaiah 14:12 did not view the Isaiah 14 account of the "son of the morning" as the fall of an angel.


Latin Word lucifer

As an adjective, the Latin word lucifer meant "light-bringing" and was applied to the moon.[6] As a noun, it meant "morning star", or, in Roman mythology, its divine personification as "the fabled son of Aurora[42] and Cephalus, and father of Ceyx", or (in poetry) "day".[6] The second of the meanings attached to the word when used as a noun corresponds to the image in Greek mythology of Eos, the goddess of dawn, giving birth to the morning star Phosphorus.[42]

Isaiah 14:12 is not the only place where the Vulgate uses the word lucifer. It uses the same word four more times, in contexts where it clearly has no reference to a fallen angel: 2 Peter 1:19 (meaning "morning star"), Job 11:17 ("the light of the morning"), Job 38:32 ("the signs of the zodiac") and Psalms 110:3 ("the dawn").[43] To speak of the morning star, lucifer is not the only expression that the Vulgate uses: three times it uses stella matutina: Sirach 50:6 (referring to the actual morning star), and Revelation 2:28 (of uncertain reference) and 22:16 (referring to Jesus).

Indications that in Christian tradition the Latin word Lucifer, unlike the English word, did not necessarily call a fallen angel to mind exist also outside the text of the Vulgate. Two bishops bore that name: Saint Lucifer of Cagliari, and Lucifer of Siena.

In Latin, the word is applied to John the Baptist and is used as a title of Christ himself in several early Christian hymns. The morning hymn Lucis largitor spendide of Hilary contains the line: "Tu verus mundi lucifer".[44] Some interpreted the mention of the morning star (lucifer) in Ambrose's hymn Aeterne rerum conditor as referring allegorically to Christ and the mention of the cock, the herald of the day (praeco) in the same hymn as referring to John the Baptist.[45] Likewise, in the medieval hymn Christe qui lux es et dies, some manuscripts have the line "Lucifer lucem proferens".[46]

The Latin word lucifer is also used of Christ in the Easter Proclamation prayer to God regarding the paschal candle: Flammas eius lucifer matutinus inveniat: ille, inquam, lucifer, qui nescit occasum. Christus Filius tuus, qui, regressus ab inferis, humano generi serenus illuxit, et vivit et regnat in saecula saeculorum (May this flame be found still burning by the Morning Star: the one Morning Star who never sets, Christ your Son, who, coming back from death's domain, has shed his peaceful light on humanity, and lives and reigns for ever and ever). In the works of Latin grammarians, Lucifer, like Daniel, was discussed as an example of a personal name.[47]


Judaism

The Hebrew term הֵילֵל (heylel)[2] in Isaiah 14:12, became a dominant conception of a fallen angel motif[48] in Enochic Judaism, when Jewish pseudepigrapha flourished during the Second Temple period,[49] particularly with the apocalypses.[50] Later Rabbis, in Medieval Judaism, rejected these Enochic literary works from the Biblical canon, making every attempt to root them out.[49] Traditionalist Rabbis often rejected any belief in rebel or fallen angels, having a view that evil is abstract.[51] However, in the 11th century, the Pirqe de-Rabbi Eliezer, drawing on ancient legends of the fallen angel or angels, brought back to the mainstream of rabbinic thought the personification of evil and the corresponding myth.[52] Jewish exegesis of Isaiah 14:12–15 took a more humanistic approach by identifying the king of Babylon as Nebuchadnezzar II.[53]


Christianity

Early Christians were influenced by the association of Isaiah 14:12-18 with the Devil, which had developed in the period between the writing of the Hebrew Bible and the New Testament,[54] also called the Intertestamental Period when the deuterocanonical books were written. Even in the New Testament itself, Sigve K Tonstad argues, the War in Heaven theme of Revelation 12:7-9, in which the dragon "who is called the devil and Satan … was thrown down to the earth", derives from the passage in Isaiah 14.[55] Origen (184/185 – 253/254) interpreted such Old Testament passages as being about manifestations of the Devil; but of course, writing in Greek, not Latin, he did not identify the Devil with the name "Lucifer".[56][57][58][59] Tertullian (c. 160 – c. 225), who wrote in Latin, also understood Isaiah 14:14 ("I will ascend above the tops of the clouds; I will make myself like the Most High") as spoken by the Devil,[60] but "Lucifer" is not among the numerous names and phrases he used to describe the Devil.[61] Even at the time of the Latin writer Augustine of Hippo (354 – 430), "Lucifer" had not yet become a common name for the Devil.[56]

Some time later, the metaphor of the morning star that Isaiah 14:12 applied to a king of Babylon gave rise to the general use of the Latin word for "morning star", capitalized, as the original name of the Devil before his fall from grace, linking Isaiah 14:12 with Luke 10:18 ("I saw Satan fall like lightning from heaven") and interpreting the passage in Isaiah as an allegory of Satan's fall from heaven.[62][63]

However, the understanding of the morning star in Isaiah 14:12 as a metaphor referring to a king of Babylon continued also to exist among Christians. Theodoret of Cyrus (c. 393 – c. 457) wrote that Isaiah calls the king "morning star", not as being the star, but as having had the illusion of being it.[64] The same understanding is shown in Christian translations of the passage, which in English generally use "morning star" rather than treating the word as a proper name, "Lucifer". So too in other languages, such as French,[65] German,[66] Portuguese,[67] and Spanish.[68] Even the Vulgate text in Latin is printed with lower-case lucifer (morning star), not upper-case Lucifer (proper name).[5]

John Calvin said: "The exposition of this passage, which some have given, as if it referred to Satan, has arisen from ignorance: for the context plainly shows these statements must be understood in reference to the king of the Babylonians."[69] Martin Luther also considered it a gross error to refer this verse to the devil.[70]

Christians who identify Lucifer with Satan or the Devil

Adherents of the King James Only movement and others who hold that Isaiah 14:12 does indeed refer to the devil have decried the modern translations.[71][72][73]

Treating "Lucifer" as a name for the devil or Satan, they may use that name when speaking of such accounts of the devil or Satan as the following:
- Satan inciting David to number Israel (1 Chronicles 21:1)
- Job tested by Satan (Book of Job)
- Satan ready to accuse the high priest Joshua (Zechariah 3:1-2)
- Sin brought into the world through the devil's envy (Wisdom 2:24)
- "The prince of the power of the air, the spirit that is now at work in the sons of disobedience" (Ephesians 2:2)
- "The god of this world" (2 Corinthians 4:4)
- The devil disputing with Michael about the body of Moses (Jude 1:9)
- The dragon of the Book of Revelation "who is called the devil and Satan" (Revelation 12:9;20:2)

They may also use the name Lucifer when speaking of Satan's motive for rebelling and of the nature of his sin, which Origen, Chrysostom, Jerome, Ambrose, and Augustine attributed to the devil's pride, and Irenaeus, Tertullian, Justin Martyr, Cyprian, and again Augustine attributed to the devil's envy of humanity created in the image of God.[74][75][76] Jealousy of humans, created in the divine image and given authority over the world is the motive that a modern writer, who denies that there is any such person as Lucifer, says that Tertullian attributed to the Devil,[77] and, while he cited Tertullian and Augustine as giving envy as the motive for the fall, an 18th-century French Capuchin preacher himself described the Rebel Angel as jealous of Adam's exaltation, which he saw as a diminution of his own status.[76]


Islam

In Islam the Devil is known as Iblīs (Arabic: إبليس‎, plural: ابالسة abālisah) or Shayṭān (Arabic: شيطان‎, plural: شياطين shayāṭīn) and has no name corresponding in meaning to that of the Latin word lucifer. Iblis is banished from heaven for refusing to prostrate himself before Adam. Thus, he sins after the creation of man. He asks God for a respite until the Last Day rather than being consigned to the Fire of Hell immediately. God grants this request, and Iblis then swears revenge by tempting human beings and turning them away from God. God tells him that any humans who follow him will join him in the Fire of Hell at Judgement, but that Iblis will have no power over all mankind except who wants to follow Iblis. This story is cited multiple times in the Qur'an for different reasons. While in Judaism and Christianity, Satan is a fallen angel, Iblis is a jinn. Muslims believe that angels are the servants of God and cannot disobey him, but jinn, like men, can choose to obey or disobey.[78]


Occultism

Luciferianism is a belief system that venerates the essential characteristics that are affixed to Lucifer. The tradition, influenced by Gnosticism, usually reveres Lucifer not as the Devil, but as a liberator or guiding spirit[79] or even the true god as opposed to Jehovah.[80]

In Anton LaVey's The Satanic Bible, Lucifer is one of the Four Crown Princes of Hell, particularly that of the East. Lord of the Air, and is called "Bringer of Light, the Morning Star, Intellectualism, Enlightenment."[81]

Author Michael W. Ford has written on Lucifer as a "mask" of the Adversary, a motivator and illuminating force of the mind and subconscious.[82]


Taxil's Hoax

Léo Taxil (1854–1907) claimed that Freemasonry is associated with worshipping Lucifer. In what is known as the Taxil hoax, he alleged that leading Freemason Albert Pike had addressed "The 23 Supreme Confederated Councils of the world" (an invention of Taxil), instructing them that Lucifer was God, and was in opposition to the evil god Adonai. Supporters of Freemasonry contend that, when Albert Pike and other Masonic scholars spoke about the "Luciferian path," or the "energies of Lucifer," they were referring to the Morning Star, the light bearer,[83] the search for light; the very antithesis of dark, satanic evil. Taxil promoted a book by Diana Vaughan (actually written by himself, as he later confessed publicly)[84] that purported to reveal a highly secret ruling body called the Palladium, which controlled the organization and had a satanic agenda. As described by Freemasonry Disclosed in 1897:

With frightening cynicism, the miserable person we shall not name here [Taxil] declared before an assembly especially convened for him that for twelve years he had prepared and carried out to the end the most sacrilegious of hoaxes. We have always been careful to publish special articles concerning Palladism and Diana Vaughan. We are now giving in this issue a complete list of these articles, which can now be considered as not having existed.[85]

Taxil's work and Pike's address continue to be quoted by anti-masonic groups.[86]

In Devil-Worship in France, Arthur Edward Waite compared Taxil's work to what today we would call a tabloid story, replete with logical and factual inconsistencies.


References

  1. ↑ 1.0 1.1 1.2 "Hebrew Concordance: hê·lêl – 1 Occurrence - Bible Suite". Bible Hub. Leesburg, Florida: Biblos.com. http://biblesuite.com/hebrew/heilel_1966.htm. Retrieved 8 September 2013. 
  2. ↑ 2.0 2.1 2.2 Strong's Concordance, H1966: "shining one, morning star, Lucifer; of the king of Babylon and Satan (fig.)"
  3. ↑ 3.0 3.1 Kohler, Dr. Kaufmann (1923). Heaven and hell in Comparative Religion with Special Reference to Dante's Divine Comedy, 4–5, New York: The MacMillanCompagny. “"Lucifer, is taken from the Latin version, the Vulgate"”
  4. ↑ "Latin Vulgate Bible: Isaiah 14". DRBO.org. http://www.drbo.org/lvb/chapter/27014.htm. Retrieved 22 December 2012. 
  5. ↑ 5.0 5.1 "Vulgate: Isaiah Chapter 14" (in Latin). Sacred-texts.com. http://www.sacred-texts.com/bib/vul/isa014.htm#012. Retrieved 22 December 2012. 
  6. ↑ 6.0 6.1 6.2 "Charlton T. Lewis, Charles Short, "A Latin Dictionary"". Perseus.tufts.edu. http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.04.0059%3Aentry%3Dlucifer. Retrieved 22 December 2012. 
  7. ↑ "LXX Isaiah 14" (in Greek). Septuagint.org. http://www.septuagint.org/LXX/Isaiah/14. Retrieved 22 December 2012. 
  8. ↑ "Greek OT (Septuagint/LXX): Isaiah 14" (in Greek). Bibledatabase.net. http://bibledatabase.net/html/septuagint/23_014.htm. Retrieved 22 December 2012. 
  9. ↑ "LXX Isaiah 14" (in Greek). Biblos.com. http://sepd.biblos.com/isaiah/14.htm. Retrieved 6 May 2013. 
  10. ↑ "Septuagint Isaiah 14" (in Greek). Sacred Texts. http://www.sacred-texts.com/bib/sep/isa014.htm#012. Retrieved 6 May 2013. 
  11. ↑ "Greek Septuagint (LXX) Isaiah - Chapter 14" (in Greek). Blue Letter Bible. http://www.blueletterbible.org/Bible.cfm?b=Isaiah&c=14&t=LXX. Retrieved 6 May 2013. 
  12. ↑ Neil Forsyth (1989). The Old Enemy: Satan and the Combat Myth. Princeton University Press. Retrieved on 22 December 2012.
  13. ↑ Nwaocha Ogechukwu Friday (30 May 2012). The Devil: What Does He Look Like?. American Book Publishing. Retrieved on 22 December 2012.
  14. ↑ 14.0 14.1 Adelman, Rachel (2009). The Return of the Repressed: Pirqe De-Rabbi Eliezer and the Pseudepigrapha. Leiden: Brill Publishers. ISBN 978-9-00417049-0.
  15. ↑ Taylor, Bernard A.; with word definitions by J. Lust (2009). Analytical lexicon to the Septuagint, Expanded, Peabody, Mass.: Hendrickson Publishers, Inc..
  16. ↑ See #Mythology behind Isaiah 14:12 below.
  17. ↑ "Lucifer". Encyclopædia Britannica. http://www.britannica.com/EBchecked/topic/350594/Lucifer. Retrieved 6 September 2013. 
  18. ↑ See Latin word lucifer below.
  19. ↑ 19.0 19.1 19.2 James D. G. Dunn (2003). Eerdmans Commentary on the Bible. Eerdmans. Retrieved on 23 December 2012.
  20. ↑ "Isaiah 14 Biblos Interlinear Bible". Interlinearbible.org. http://interlinearbible.org/isaiah/14-12.htm. Retrieved 22 December 2012. 
  21. ↑ "Isaiah 14 Hebrew OT: Westminster Leningrad Codex". Wlc.hebrewtanakh.com. http://wlc.hebrewtanakh.com/isaiah/14.htm. Retrieved 22 December 2012. 
  22. ↑ Isaiah 14:3–4
  23. ↑ Isaiah 14:12–17
  24. ↑ 24.0 24.1 Laney, J. Carl (1997). Answers to Tough Questions from Every Book of the Bible. Grand Rapids, MI: Kregel Publications. Retrieved on 22 December 2012.
  25. ↑ Isaiah 14:16
  26. ↑ Carol J. Dempsey (2010). Isaiah: God's Poet of Light. Chalice Press. Retrieved on 22 December 2012.
  27. ↑ 27.0 27.1 27.2 27.3 Manley, Johanna (1995). Isaiah through the Ages, 259–260, Menlo Park, Calif.: St Vladimir's Seminary Press. Retrieved on 22 December 2012.
  28. ↑ Roy F. Melugin (1996). New Visions of Isaiah. Sheffield: Continuum International. Retrieved on 22 December 2012.
  29. ↑ Doorly, William J. (1992). Isaiah of Jerusalem. New York: Paulist Press. Retrieved on 22 December 2012.
  30. ↑ Wolf, Herbert M. (1985). Interpreting Isaiah : the suffering and glory of the Messiah. Grand Rapids, Mich.: Academie Books.
  31. ↑ John Day, Yahweh and the gods and goddesses of Canaan (Continuum International Publishing Group, 2002. ISBN 0-82646830-6. ISBN 978-0-8264-6830-7), pp. 172–173
  32. ↑ Gregory A. Boyd, God at War: The Bible & Spiritual Conflict (InterVarsity Press, 1997 ISBN 0-8308-1885-5. ISBN 978-0-8308-1885-3), pp. 159–160
  33. ↑ Marvin H. Pope, ''El in the Ugaritic Texts''. Retrieved on 22 December 2012.
  34. ↑ 34.0 34.1 Gary V. Smith, (30 August 2007). Isaiah 1-30, 314–315, B&H Publishing Group. Retrieved on 23 December 2012.
  35. ↑ 35.0 35.1 Gunkel, Hermann [Originally published in German in 1895] (2006). “(pp. 89ff.) Isa 14:12-14”, Creation And Chaos in the Primeval Era And the Eschaton. A Religio-historical Study of Genesis 1 and Revelation 12, Contributor Heinrich Zimmern, foreword by Peter Machinist, translated by K. William Whitney Jr., Grand Rapids, Michigan: Wm. B. Eerdmans Publishing. ISBN 978-0-8028-2804-0.
  36. ↑ Marvin Alan Sweeney, (1996). Isaiah 1-39. Eerdmans. Retrieved on 23 December 2012.
  37. ↑ 37.0 37.1 "Lucifer". Jewish Encyclopedia. http://www.jewishencyclopedia.com/articles/10177-lucifer. Retrieved 9 September 2013. 
  38. ↑ Schwartz, Howard (2004). Tree of souls: The mythology of Judaism. New York: OUP.
  39. ↑ Charlesworth Old Testament Pseudepigrapha vol.1 p139 "Origen falls back on the Bible when he expands the fall of Lucifer" p148 2 Enoch 29:3 Here Satanail was hurled from the height together with his angels "form of the Lucifer myth found here in 2En" p149 2 Enoch footnote Christian explanations of the origin of evil linked Lk 10:18 with Isa 14 and eventually Gen.3 so vs 4 could be a Christian interpolation. In the Byzantine tradition Satan's revolt took place on the fourth day, not the second as here. Jewish theology concentrated on Gen 6., and this is prominent in the Enoch cycle as in other apocalypses.
  40. ↑ Charlesworth Vol.1 p405 Sibylline Oracles line 517 "Lucifer fought mounted on the back of Leo"
  41. ↑ p567 Greek Apocalypse of Ezra Antichrist "the 'Lucifer' theme (4:32)
  42. ↑ 42.0 42.1 (2004) The Fall of the Angels. Leiden: BRILL. ISBN 978-9-00412668-8.
  43. ↑ Anthony Maas, "Lucifer" in Catholic Encyclopedia (New York 1910)
  44. ↑ March, Francis Andrew Latin Hymns with English Notes, Douglass Series of Christian Greek and Latin Writers. Vol.1 Latin Hymns. Notes p218 "Lucifer: God - Christ is here addressed as the true light bringer, in distinction from the planet Venus. Such etymological turns are common in the hymns. Lucifer is a familiar epithet of John the Baptist in the early church, as well as of the "Son of the morning," mentioned in Isaiah xiv., ... This description of the King of Babylon was applied by Tertullian and others to Satan, and the mistake has led to the present meanings of Lucifer. See Webster's Dictionary."
  45. ↑ March Notes p224 "Lucifer: this the lovers of allegory interpreted of Christ, making John the Baptist the praeco."
  46. ↑ March Notes p235 "For the use of Lucifer for Christ, see Hilary's hymn as above".
  47. ↑ Mark Amsler, Etymology and Grammatical Discourse in Late Antiquity and the Early Middle Ages (John Benjamins 1989 ISBN 978-9-02724527-4), p. 66
  48. ↑ Herzog, Schaff- (1909). Samuel MacAuley Jackson, Charles Colebrook Sherman, George William Gilmore The New Schaff-Herzog Encyclopedia of Religious Thought: Chamier-Draendorf, Volume 3, USA: Funk & Wagnalls Co.. “Heylel (Isa. xiv. 12), the "day star, fallen from heaven," is interesting as an early instance of what, especially in pseudepigraphic literature, became a dominant conception, that of fallen angels.”
  49. ↑ 49.0 49.1 Jackson, David R. (2004). Enochic Judaism, 2–4, London: T&T Clark International.
  50. ↑ (2011) The Oxford Dictionary of the Jewish Religion. Oxford University Press. ISBN 978-0-19973004-9. “The notion of Satan as the opponent of God and the chief evil figure in a panoply of demons seems to emerge in the Pseudepigrapha ... Satan's expanded role describes him as ... cast out of heaven as a fallen angel (a misinterpretation of Is 14.12)."”
  51. ↑ Bamberger, Bernard J. (2006). Fallen angels : soldiers of satan's realm, 1. paperback, 148, 149, Philadelphia, Pa.: Jewish Publ. Soc. of America.
  52. ↑ Adelman, Rachel (2009). pp. 61–62.
  53. ↑ Breslauer, edited by S. Daniel (1997). The seductiveness of Jewish myth : challenge or response?. Albany: State University of New York Press.
  54. ↑ David L. Jeffrey (1992). A Dictionary of Biblical Tradition in English Literature. Eerdmans. Retrieved on 23 December 2012.
  55. ↑ Sigve K Tonstad, (20 January 2007). Saving God's Reputation. London, New York City: Continuum International Publishing Group. Retrieved on 23 December 2012.
  56. ↑ 56.0 56.1 Link, Luther (1995). The Devil. A Mask without a Face. Clerkenwell, London: Reaktion Books. ISBN 978-0-94846267-2.
  57. ↑ Kelly, Joseph Francis (2002). The Problem of Evil in the Western Tradition. Collegeville, Minnesota: Liturgical Press. ISBN 978-0-81465104-9.
  58. ↑ Auffarth, Christoph; Stuckenbruck, Loren T., eds. (2004). p. 62.
  59. ↑ Fekkes, Jan (1994). Isaiah and Prophetic Traditions in the Book of Revelation. London, New York City: Continuum. ISBN 978-1-85075456-5.
  60. ↑ "Tertullian, ''Adversus Marcionem'', book 5, chapters 11 and 17 (Migne, ''Patrologia latina'', vol. 2, cols. 500 and 514)" (in Latin) (PDF). http://www.documentacatholicaomnia.eu/02m/0160-0220,_Tertullianus,_Adversus_Marcionem,_MLT.pdf. Retrieved 23 December 2012. 
  61. ↑ Jeffrey Burton Russell (1987). Satan: The Early Christian Tradition. Cornell University Press. Retrieved on 23 December 2012.
  62. ↑ (1991) The Merriam-Webster New Book of Word Histories. Merriam-Webster. Retrieved on 23 December 2012.
  63. ↑ Harold Bloom (2005). Satan. Infobase Publishing. Retrieved on 23 December 2012.
  64. ↑ Johanna Manley (1995). Isaiah through the Ages. St Vladimir's Seminary Press. Retrieved on 23 December 2012.
  65. ↑ "Ésaïe 14:12-15" (in French). Biblegateway.com. http://www.biblegateway.com/passage/?search=%C3%89sa%C3%AFe+14%3A12-15&version=LSG. Retrieved 23 December 2012. 
  66. ↑ "Jesaja 14:12" (in German). Bibeltext.com. http://bibeltext.com/isaiah/14-12.htm. Retrieved 23 December 2012. 
  67. ↑ "Isaías 14:12-17" (in Portuguese). Biblegateway.com. http://www.biblegateway.com/passage/?search=Isa%C3%ADas+14%3A12-17&version=AA. Retrieved 23 December 2012. 
  68. ↑ "Isaías 14:12" (in Spanish). Biblegateway.com. http://www.biblegateway.com/passage/?search=Isaiah%2014:12&version=LBLA. Retrieved 23 December 2012. 
  69. ↑ Calvin, John (2007). Commentary on Isaiah, Translated by John King, Charleston, S.C.: Forgotten Books.
  70. ↑ Ridderbos, Jan (1985). The Bible Student’s Commentary: Isaiah, Translated by John Vriend, Grand Rapids, Michigan: Regency.
  71. ↑ Larry Alavezos (29 September 2010). A Primer on Salvation and Bible Prophecy. TEACH Services. Retrieved on 22 December 2012.
  72. ↑ David W. Daniels (2003). Answers to Your Bible Version Questions. Chick Publications. Retrieved on 22 December 2012.
  73. ↑ William Dembski (2009). The End of Christianity. B&H Publishing Group. Retrieved on 22 December 2012.
  74. ↑ Cain, Andrew (2011). The fathers of the church. Jerome. Commentary on Galatians. Washington, D.C.: CUA Press. ISBN 978-0-81320121-4.
  75. ↑ (2012) A Companion to Angels in Medieval Philosophy. Leiden: BRILL. ISBN 978-9-00418346-9.
  76. ↑ 76.0 76.1 http://books.google.com/books?id=p09CAAAAcAAJ&pg=230&dq=Lucifero+invidia+gelosia+Dio+uomo+Tertulliano+Agostino 230]
  77. ↑ Corson, Ron (2008). "Who is Lucifer...or Satan misidentified". newprotestants.com. Archived from the original on 2 February 2013. http://wayback.archive.org/web/20130202201351/http://newprotestants.com/LUCIFER.htm. Retrieved 15 July 2013. 
  78. ↑ Jung, Rabbi Leo (2004). Fallen angels in Jewish, Christian, and Mohammedan literature, Reprint, 34–35, Whitefish, MT: Kessinger Reprints.
  79. ↑ Michelle Belanger (2007). Vampires in Their Own Words: An Anthology of Vampire Voices. Llewellyn Worldwide.
  80. ↑ Spence, L. (1993). An Encyclopedia of Occultism. Carol Publishing.
  81. ↑ LaVey, Anton Szandor (1969). “The Book of Lucifer: The Enlightenment”, The Satanic Bible. New York: Avon. Retrieved on 23 December 2012.
  82. ↑ (2007) “Adversarial Doctrine”, Bible of the Adversary. Succubus Productions.
  83. ↑ "Lucifer, the Son of the Morning! Is it he who bears the Light, and with its splendors intolerable blinds feeble, sensual, or selfish Souls? Doubt it not!" (Albert Pike, Morals and Dogma, p. 321). Much has been made of this quote (Masonic information: Lucifer).
  84. ↑ "Leo Taxil's confession". Grand Lodge of British Columbia and Yukon. 2 April 2001. http://freemasonry.bcy.ca/texts/taxil_confessed.html. Retrieved 23 December 2012. 
  85. ↑ Freemasonry Disclosed April 1897
  86. ↑ "Leo Taxil: The tale of the Pope and the Pornographer". http://www.masonicinfo.com/taxil.htm. Retrieved 14 September 2006. 


Further Reading

  • Charlesworth, edited by James H. (2010). The Old Testament pseudepigrapha. Peabody, Mass.: Hendrickson. ISBN 1598564919.
  • TBD; Elwell, Walter A.; Comfort, Philip W. (2001). Walter A. Elwell, Philip Wesley Comfort, ed. Tyndale Bible Dictionary, Dayspring, Daystar. Wheaton, Ill.: Tyndale House Publishers. p. 363. ISBN 0842370897.
  • Campbell, Joseph (1972). Myths To Live By ([2nd ed., repr.] ed.). [London]: Souvenir Press. ISBN 0-285-64731-8.

External Links

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