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This article is about the
mythological and religious figure. For other uses, see Lucifer (disambiguation).
See also: Morning star
Planet Venus
seen from Earth
Lucifer (/ˈljuːsɪfər/ LEW-si-fər; "light-bringer") was a Latin name for the planet Venus as the morning star in the ancient Roman era, and is often used for
mythological and religious figures associated with the planet. Due to the
unique movements and discontinuous appearances of Venus in the sky, mythology
surrounding these figures often involved a fall from the heavens to earth or
the underworld. Interpretations of a similar term in the Hebrew Bible,
translated in the King James Version as "Lucifer", led to a Christian tradition of applying
the name Lucifer and its associated stories of a fall from heaven to Satan. Most modern scholarship regards these interpretations as questionable,
and translate the term in the relevant Bible passage
as "morning star" or "shining one" rather than as a proper
name, "Lucifer".
As a name for the devil, the more
common meaning in English, "Lucifer" is the rendering of the Hebrew word הֵילֵל in Isaiah(Isaiah 14:12) given in
the King James Version of the
Bible. The translators of this version took the word from the Latin Vulgate,[1]which translated
הֵילֵל by the
Latin word lucifer (uncapitalized),[2][3] meaning
"the morning star, the planet Venus", or, as an adjective,
"light-bringing".[4]
As a name for
the morning star, "Lucifer" is a proper name and is
capitalized in English. In Greco-Roman civilization the
morning star was often personified and considered a god or the
title of a deity associated with the planet.[5]
Contents
·
1Fall from heaven
·
2In classical mythology
·
3In Christianity
o
3.1Background
o
3.2As Satan or the devil
o
3.3Bogomilism
o
3.4Latter-day Saints
o
3.5Other uses
·
4In Occultism
o
4.1Anthroposophy
o
4.2Luciferianism
o
4.3In Freemasonry
o
4.4In Neopagan
Witchcraft
·
5Gallery
·
6See also
·
7References
·
8Further reading
·
9External links
Main article: Venus in culture
The motif of a
heavenly being striving for the highest seat of heaven only to be cast down to
the underworld has its origins in the motions of the planet Venus, known as the
morning star.
The Sumerian goddess Inanna (Babylonian Ishtar) is
associated with the planet Venus.[6][7][8][9][10] Inanna's
actions in several of her myths, including Inanna and Shukaletuda and Inanna's Descent into the
Underworld appear to parallel the motion of Venus as it
progresses through its synodic cycle. For example, in Inanna's Descent
to the Underworld, Inanna is able to descend into the netherworld, where
she is killed, and then resurrected three days later to return to the heavens.
The three-day disappearance of Inanna refers to the three-day planetary
disappearance of Venus between its appearance as a morning and evening star.[11]
A similar theme
is present in 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."[12]
The fall from
heaven motif also has a parallel in Canaanite mythology. In ancient
Canaanite religion, the morning star is personified as the god Attar, who attempted
to occupy the throne of Ba'al and,
finding he was unable to do so, descended and ruled the underworld.[13][14] 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.[15][6] Hermann Gunkel's reconstruction
of the myth told of a mighty warrior called Hêlal,
whose ambition 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.[16]However, the
Eerdmans Commentary on the Bible argues that no evidence has been found of any
Canaanite myth or imagery of a god being forcibly thrown from heaven, as in
the Book of Isaiah (see below). It argues 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 Canaanite
myths but in traditional ideas of the Jewish people, 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.[17] This
Jewish tradition has echoes also in Jewish pseudepigrapha such
as 2 Enoch and
the Life of Adam and Eve.[17][12][18] The Life
of Adam and Eve, in turn, shaped the idea of Iblis in
the Quran.[19]
The Greek myth
of Phaethon, a
personification of the planet Jupiter,[20] follows a
similar pattern.[16]
Lucifer (the
morning star) represented as a winged child pouring light from a jar. Engraving
by G.H. Frezza, 1704
In classical
mythology, Lucifer ("light-bringer" in Latin) was the name of the
planet Venus, though it was often personified as a male
figure bearing a torch. The Greek name for this planet was variously Phosphoros (also
meaning "light-bringer") or Heosphoros (meaning
"dawn-bringer").[21] Lucifer
was said to be "the fabled son of Aurora[22] and Cephalus, and father
of Ceyx". He was
often presented in poetry as heralding the dawn.[21]
The second
century Roman mythographer Pseudo-Hyginus said of the planet:[23]
"The fourth
star is that of Venus, Luciferus by name. Some say it
is Juno's. In many tales it is recorded that it is called Hesperus, too. It
seems to be the largest of all stars. Some have said it represents the son of
Aurora and Cephalus, who surpassed many in beauty, so
that he even vied with Venus, and, as Eratosthenes says, for this reason it is
called the star of Venus. It is visible both at dawn and sunset, and so
properly has been called both Luciferus and
Hesperus."
Ovid, in his first century epic Metamorphoses,
describes Lucifer as ordering the heavens:[24]
"Aurora,
watchful in the reddening dawn, threw wide her crimson doors and rose-filled
halls; the Stellae took flight, in marshaled order
set by Lucifer who left his station last."
In the classical
Roman period, Lucifer was not typically regarded as a deity and had few, if
any, myths,[21] though the
planet was associated with various deities and often poetically
personified. Cicero pointed
out that "You say that Sol the Sun and Luna the Moon are deities, and the
Greeks identify the former with Apollo and the latter with Diana. But if Luna (the Moon) is a goddess, then Lucifer (the
Morning-Star) also and the rest of the Wandering Stars (Stellae
Errantes) will have to be counted gods; and if so,
then the Fixed Stars (Stellae Inerrantes)
as well."[25]
Background[edit]
In the Book of Isaiah, chapter 14,
the King of Babylon is
condemned in a prophetic vision by the
prophet Isaiah and is called הֵילֵל בֶּן-שָׁחַר (Helel ben Shachar, Hebrew for
"shining one, son of the morning").[17] who is
addressed as הילל בן שחר
(Hêlêl ben Šāḥar),[26][27][28][29][30] The title
"Helel ben Shahar"
may refer to the planet Venus as the
morning star, but the text in Isaiah 14 gives no indication that Helel is the name of a star or planet.[31][32] The Hebrew
word transliterated as Hêlêl[33] or Heylel (pron. as Hay-LALE),[34] occurs
only once in the Hebrew Bible.[33] The Septuagint renders הֵילֵל in Greek as Ἑωσφόρος [35][36][37][38][39](heōsphoros),[40][41][42] "bringer
of dawn", the Ancient Greek name for
the morning star.[43] According
to the King James Bible-based Strong's Concordance, the original
Hebrew word means "shining one, light-bearer", and the translation
given in the King James text is the Latin name for the planet Venus, "Lucifer".[34]
However, the
translation of הֵילֵל
as "Lucifer" has been abandoned in modern English translations of
Isaiah 14:12. Present-day translations render הֵילֵל
as "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, The Message), "Day
Star" (New Revised Standard
Version, English Standard Version), "shining
one" (New Life Version, New World Translation, JPS Tanakh), or
"shining star" (New Living Translation).
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!"[44] 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?'"[45]
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; and that man may have been
not Nebuchadnezzar II, but rather his
son, Belshazzar. Nebuchadnezzar
was gripped by a spiritual fervor to build a temple to the moon god Sin (possibly
analogous with Hubal,[citation needed] the
primary god of pre-Islamic Mecca), and his son
ruled as regent. The Abrahamic scriptural texts could be interpreted as a weak
usurping of true kingly power, and a taunt at the
failed regency of Belshazzar.[46][47]
For the unnamed[48] "king
of Babylon" a wide range of identifications have been proposed.[49] They
include a Babylonian ruler of
the prophet Isaiah's own time[49] the
later Nebuchadnezzar II, under whom
the Babylonian captivity of the
Jews began,[50] or Nabonidus,[49][51] and
the Assyrian kings Tiglath-Pileser, Sargon II and Sennacherib.[46][49][52] Verse 20
says that this king of Babylon will not be "joined with them [all the
kings of the nations] in burial, because thou hast
destroyed thy land, thou hast slain thy people; the seed of evil-doers shall
not be named for ever", but rather be cast out
of the grave, while "All the kings of the nations, all of them, sleep in
glory, every one in his own house", pointing to
Nebuchadnezzar II as a possible interpretation.[32][53]Herbert Wolf
held that the "king of Babylon" was not a specific ruler but a
generic representation of the whole line of rulers.[54]
Isaiah 14:12
became a source for the popular conception of the fallen angel motif[55] seen later
in 1 Enoch 86–90 and 2 Enoch 29:3–4. Rabbinical Judaism has rejected any belief
in rebel or fallen angels.[56] In the
11th century, the Pirqe de-Rabbi Eliezerillustrates the origin of
the "fallen angel myth" by giving two accounts, one relates to the
angel in the Garden of Eden who
seduces Eve, and the other relates to the angels, the benei elohim who cohabit
with the daughters of man (Genesis 6:1–4).[57] An
association of Isaiah 14:12–18 with a personification of evil, called
the devil developed
outside of mainstream Rabbinic Judaism in pseudepigrapha and Christian writings,[58] particularly
with the apocalypses.[59]
As Satan or the devil[edit]
Main article: Devil in Christianity
Illustration of
Lucifer in the first fully illustrated print edition of Dante Alighieri's Divine Comedy. Woodcut for Inferno, canto 33. Pietro di Piasi, Venice, 1491.
Some Christian
writers have applied the name "Lucifer" as used in the Book of
Isaiah, and the motif of a heavenly being cast down to the earth, to Satan. Sigve K Tonstad argues that
the New Testament 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", was derived from the passage about the Babylonian king in Isaiah
14.[60] Origen (184/185 –
253/254) interpreted such Old Testament passages as being about manifestations
of the Devil; but writing in Greek, not Latin, he did not identify the devil
with the name "Lucifer".[61][62][63][64] 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,[65]but
"Lucifer" is not among the numerous names and phrases he used to
describe the devil.[66] Even at
the time of the Latin writer Augustine of Hippo (354–430),
"Lucifer" had not yet become a common name for the Devil.[61]
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.[67][68]
As a result, "Lucifer
has become a byword for Satan or
the Devil in the
church and in popular literature",[1] as
in Dante Alighieri's Inferno, Joost van den Vondel's Lucifer,
and John Milton's Paradise Lost.[42] However,
unlike the English word, the Latin word was not used exclusively in this way
and was applied to others also, including Jesus.[69]
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.[70][71][72][73][74][75] 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,[76] 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.[75]
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.[77] 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,[78] German,[79] Portuguese,[80] and
Spanish.[81] Even the
Vulgate text in Latin is printed with lower-case lucifer (morning
star), not upper-case Lucifer (proper name).[3]
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."[82] Luther also considered it a gross error to refer this verse
to the devil.[83]
Gustave Doré, illustration to Paradise Lost, book IX, 179–187: "... he [Satan] held on /His midnight search,
where soonest he might finde /The Serpent: him fast
sleeping soon he found ..."
Bogomilism[edit]
In the Bogomil and Cathar text Gospel
of the secret supper, Lucifer is a glorified angel and the older brother
of Jesus, but fell from
heaven to establish his own kingdom and became the Demiurge. Therefore, he
created the material world and trapped souls from heaven inside matter. Jesus
descended to earth to free the captured souls.[84][85] In contrast
to mainstream Christianity, the cross was denounced as a symbol of Lucifer and
his instrument in an attempt to kill Jesus.[86]
Latter-day Saints[edit]
Lucifer is regarded within The Church of Jesus
Christ of Latter-day Saints as the pre-mortalname of the devil. Mormon theology teaches
that in a heavenly council, Lucifer
rebelled against the plan of God the Father and was
subsequently cast out.[87] The
Church’s scripture reads:
"And this
we saw also, and bear record, that an angel of God who was in authority in the
presence of God, who rebelled against the Only Begotten Son whom the Father
loved and who was in the bosom of the Father, was thrust down from the presence
of God and the Son, and was called Perdition, for the heavens wept over him—he
was Lucifer, a son of the morning. And we beheld, and lo, he is fallen! is fallen, even a son of the morning! And while we were yet
in the Spirit, the Lord commanded us that we should write the vision; for we
beheld Satan, that old serpent, even the devil, who rebelled against God, and
sought to take the kingdom of our God and his Christ—Wherefore,
he maketh war with the saints of God, and encompasseth them round about."[88]
After becoming
Satan by his fall, Lucifer "goeth up and down,
to and fro in the earth, seeking to destroy the souls of men".[89]Members of the
Church of Jesus Christ of Latter-Day Saints consider Isaiah 14:12 to be
referring to both the king of the Babylonians and the devil.[90][91]
Other uses[edit]
See also: Biblical apocrypha, New Testament apocrypha, Pseudepigrapha, and Second Temple Judaism
Other instances of lucifer in
the Old Testament pseudepigrapha are
related to the "star" Venus, in the Sibylline Oracles battle of
the constellations (line 517) "Lucifer fought mounted on the back of
Leo",[92] or the
entirely rewritten Christian version of the Greek Apocalypse of Ezra 4:32 which
has a reference to Lucifer as Antichrist.[93]
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").[94] Lucifer is not the only expression that
the Vulgate uses to speak of the morning star: 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 Jesus himself in several early Christian hymns. The morning
hymn Lucis largitor
splendide of Hilary contains
the line: "Tu verus
mundi lucifer" (you are the true light bringer
of the world).[95] Some
interpreted the mention of the morning star (lucifer)
in Ambrose's hymn Aeterne rerum conditor as referring allegorically to Jesus and
the mention of the cock, the herald of the day (praeco)
in the same hymn as referring to John the Baptist.[96] Likewise,
in the medieval hymn Christe qui lux es et dies, some manuscripts
have the line "Lucifer lucem proferens".[97]
The Latin
word lucifer is also used of Jesus
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.[98]
Anthroposophy[edit]
Rudolf Steiner's writings, which formed the basis for Anthroposophy, characterised Lucifer as a
spiritual opposite to Ahriman, with Christ between the two forces, mediating a balanced path
for humanity. Lucifer represents an intellectual, imaginative, delusional,
otherworldly force which might be associated with visions, subjectivity,
psychosis and fantasy. He associated Lucifer with the religious/philosophical
cultures of Egypt, Rome and Greece. Steiner believed that Lucifer, as a
supersensible Being, had incarnated in China about 3000 years before the birth
of Christ.
Luciferianism[edit]
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, a guardian or guiding spirit[99] or even the true god as opposed to Jehovah.[100]
In Anton LaVey's The Satanic Bible, Lucifer is one
of the four crown princes of
hell, particularly that of the East, the 'lord of the air', and is called
the bringer of light, the morning star, intellectualism, and enlightenment.[101] The title
'lord of the air' is based upon Ephesians 2:2, which
uses the phrase 'prince of the power of the air' to refer to the pagan
god Zeus, but that
phrase later became conflated with Satan.
Author Michael W. Ford has written on
Lucifer as a "mask" of the adversary, a motivator and illuminating
force of the mind and subconscious.[102]
In Freemasonry[edit]
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,[103] 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)[104] 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.[105]
Taxil's work and Pike's
address continue to be quoted by anti-masonic groups.[106]
In Devil-Worship
in France, Arthur Edward Waite compared Taxil's work to today's tabloid journalism, replete with
logical and factual inconsistencies.
In Neopagan Witchcraft[edit]
In a collection of folklore and
magical practices supposedly collected in Italy by Charles Godfrey Leland and
published in his Aradia, or the Gospel of the
Witches, the figure of Lucifer is featured
prominently as both the brother and consort of the goddess Diana, and father
of Aradia, at the center
of an alleged Italian witch-cult.[107][107] In
Leland's mythology, Diana pursued her brother Lucifer across the sky as a cat
pursues a mouse. According to Leland, after dividing herself into light and
darkness:
"...Diana
saw that the light was so beautiful, the light which was her other half, her
brother Lucifer, she yearned for it with exceeding great desire. Wishing to
receive the light again into her darkness, to swallow it up in rapture, in
delight, she trembled with desire. This desire was the Dawn. But Lucifer, the
light, fled from her, and would not yield to her wishes; he was the light which
files into the most distant parts of heaven, the mouse which flies before the
cat."[108]
Here, the
motions of Diana and Lucifer once again mirror the celestial motions of the
moon and Venus, respectively.[109] Though Leland's Lucifer is based on the classical
personification of the planet Venus, he also incorporates elements from
Christian tradition, as in the following passage:
"Diana
greatly loved her brother Lucifer, the god of the Sun and of the Moon, the god
of Light (Splendor), who was so proud of his beauty, and who for his pride was
driven from Paradise."[108]
In the several
modern Wiccan traditions
based in part on Leland's work, the figure of Lucifer is usually either omitted
or replaced as Diana's consort with either the Etruscan god Tagni, or Dianus (Janus, following the
work of folklorist James Frazer in The
Golden Bough).[107]
·
Lucifer, by
Alessandro Vellutello (1534), for Dante's Inferno,
canto 34
·
Lucifer,
by William Blake, for
Dante's Inferno, canto 34
·
Satan/Lucifer
arousing rebel angels in Milton's Paradise Lost, by William Blake
·
Cover of 1887 edition of Mario Rapisardi's poem Lucifero
·
Lucifer before
the Lord, by Mihály Zichy (19th
century)
·
Mayor Hall and Lucifer, by an unknown artist (1870)
·
Gustave Doré's
illustration for Milton'sParadise Lost, III, 739–742: Satan on
his way to bring about the fall of man
·
Gustave Doré's illustration for Milton'sParadise Lost, V, 1006–1015: Satan
yielding before Gabriel
·
Angra Mainyu
·
Aphrodite
·
Astarte
·
Asura
·
Aurvandil, aka Earendel
·
Azazel
·
Devil
·
Devil in popular culture
·
Doctor Faustus, tragic play by Christopher Marlowe
·
Guardian of the Threshold
·
Inferno, first of the three canticas of Dante's Divine Comedy
·
Luceafărul, a poem by the poet Mihai Eminescu
·
Luceafărul, a literary magazine
·
Luciferianism
·
The Lucifer Effect
·
Lucifer and Prometheus
·
Phosphorus, the morning star, aka Eosphorus
and Heosphorus
·
Satan
·
Shahar
·
Venus in astrology
·
Venus in culture
1.
^ Jump up to:a b Kohler,
Dr. Kaufmann (2006). Heaven and Hell in
Comparative Religion with Special Reference to Dante's Divine Comedy. New York: The MacMillanCompagny. pp. 4–5. ISBN 0-76616608-2. Lucifer,
is taken from the Latin version, the Vulgate
2.
^ "Latin Vulgate
Bible: Isaiah 14". DRBO.org. Retrieved 22 December 2012.
3.
^ Jump up to:a b "Vulgate: Isaiah
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^ "Charlton T. Lewis,
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5.
^ Mike Dixon-Kennedy, Encyclopedia
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^ Jump up to:a b Gary V.
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^ Marvin Alan Sweeney (1996). Isaiah 1–39. Eerdmans. p. 238. ISBN 978-0-80284100-1. Retrieved 23 December 2012.
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^ Cooley, Jeffrey L. (2008). "Inana
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9.
^ Black, Jeremy; Green, Anthony (1992). Gods, Demons and Symbols
of Ancient Mesopotamia: An Illustrated Dictionary. The British Museum Press. pp. 108–109. ISBN 0-7141-1705-6.
10.
^ Nemet-Nejat, Karen Rhea (1998), Daily Life in Ancient Mesopotamia,
Daily Life, Greenwood, p. 203, ISBN 978-0313294976
11.
^ Hostetter, Clyde
(1991), Star Trek to Hawa-i'i, San Luis Obispo,
California: Diamond Press, p. 53
12. ^ Jump up to:a b "Lucifer". Jewish Encyclopedia.
Retrieved 9 September2013.
13.
^ 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
14.
^ 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
15.
^ Marvin H. Pope, ''El in
the Ugaritic Texts''. Retrieved 22 December 2012.
16.
^ Jump up to:a b Gunkel, Hermann (2006)
[Originally published in German in 1895]. "Isa 14:12–14 (pp. 89ff.)". 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. page 90: "it is even
more definitely certain that we are dealing with a native myth!"
17.
^ Jump up to:a b c James
D. G. Dunn; John William Rogerson (2003). Eerdmans Commentary on
the Bible. Eerdmans. p. 511. ISBN 978-0-80283711-0.
Retrieved 23 December 2012.
18.
^ Schwartz, Howard (2004). Tree of souls: The mythology of
Judaism. New York: OUP. p. 108. ISBN 0-19508679-1.
19.
^ lberdina Houtman, Tamar Kadari, Marcel Poorthuis, Vered Tohar Religious Stories in Transformation:
Conflict, Revision and Reception BRILL 2016 ISBN 978-9-004-33481-6 page 66
20.
^ Cicero, De Natura Deorum, Project Gutenberg.
21.
^ Jump up to:a b c "Lucifer" in Encyclopaedia Britannica]
22.
^ Auffarth, Christoph; Stuckenbruck, Loren T., eds. (2004). The Fall
of the Angels.
Leiden: BRILL. p. 62. ISBN 978-9-00412668-8.
23.
^ Astronomica 2. 4 (trans. Grant)
24.
^ Metamorphoses 2. 112 ff (trans. Melville)
25.
^ Cicero, De Natura Deorum 3. 19
26.
^ "Isaiah 14 Biblos
Interlinear Bible". Interlinearbible.org. Retrieved 22 December 2012.
27.
^ "Isaiah 14 Hebrew
OT: Westminster Leningrad Codex". Wlc.hebrewtanakh.com. Retrieved 22 December 2012.
28.
^ "ASTRONOMY – Helel, Son of the Morning". The unedited full-text of the 1906 Jewish
Encyclopedia. JewishEncyclopedia.com. Retrieved 1 July 2012.
29.
^ "ASTRONOMY – Helel Son of the Morning". The unedited full-text of the 1906 Jewish
Encyclopedia. JewishEncyclopedia.com. Retrieved 1 July 2012.
30.
^ Wilken, Robert (2007). Isaiah: Interpreted
by Early Christian and Medieval Commentators. Grand Rapids MI: Wm Eerdmans
Publishing. p. 171. ISBN 978-0-8028-2581-0.
31.
^ Gunkel, "Schöpfung und Chaos," pp. 132 et seq.
32.
^ Jump up to:a b "Isaiah Chapter
14". mechon-mamre.org. The
Mamre Institute. Retrieved 29
December 2014.
33.
^ Jump up to:a b "Hebrew Concordance:
hê·lêl – 1 Occurrence – Bible Suite". Bible
Hub. Leesburg, Florida: Biblos.com. Retrieved 8
September 2013.
34.
^ Jump up to:a b Strong's Concordance,
H1966
35.
^ "LXX Isaiah 14" (in Greek). Septuagint.org. Retrieved 22
December 2012.
36.
^ "Greek OT
(Septuagint/LXX): Isaiah 14" (in Greek). Bibledatabase.net. Retrieved 22
December 2012.
37.
^ "LXX Isaiah 14" (in Greek). Biblos.com. Retrieved 6 May2013.
38.
^ "Septuagint Isaiah
14" (in
Greek). Sacred Texts. Retrieved 6 May 2013.
39.
^ "Greek Septuagint
(LXX) Isaiah – Chapter 14" (in Greek). Blue Letter Bible. Retrieved 6
May 2013.
40.
^ Neil Forsyth (1989). The Old Enemy: Satan and
the Combat Myth. Princeton University
Press.
p. 136. ISBN 978-0-69101474-6. Retrieved 22 December 2012.
41.
^ Nwaocha Ogechukwu Friday (30 May 2012). The Devil: What Does He
Look Like?. American Book Publishing. p. 35. ISBN 978-1-58982662-5. Retrieved 22 December 2012.
42.
^ Jump up to:a b Adelman,
Rachel (2009). The Return of the
Repressed: Pirqe De-Rabbi Eliezer and the Pseudepigrapha. Leiden: BRILL. p. 67. ISBN 978-9-00417049-0.
43.
^ Taylor, Bernard A.; with word definitions by J.
Lust; Eynikel, E.; Hauspie, K. (2009). Analytical lexicon to the
Septuagint(Expanded ed.). Peabody, Mass.: Hendrickson Publishers,
Inc. p. 256. ISBN 1-56563516-7.
44.
^ Isaiah 14:3–4
45.
^ Isaiah 14:12–17
46.
^ Jump up to:a b Laney,
J. Carl (1997). Answers to Tough
Questions from Every Book of the Bible. Grand Rapids,
MI: Kregel Publications. p. 127. ISBN 978-0-82543094-7.
Retrieved 22 December 2012.
47.
^ Isaiah 14:16
48.
^ Carol J. Dempsey (2010). Isaiah: God's Poet of
Light.
Chalice Press. p. 34. ISBN 978-0-82721630-3. Retrieved 22 December 2012.
49.
^ Jump up to:a b c d Manley,
Johanna; Manley, edited by Johanna (1995). Isaiah through the Ages. Menlo Park,
Calif.: St Vladimir's Seminary Press. pp. 259–260. ISBN 978-0-96225363-8.
Retrieved 22 December 2012.
50.
^ Breslauer, S.
Daniel, ed. (1997). The seductiveness of Jewish myth :
challenge or response?. Albany: State University of New York Press.
p. 280. ISBN 0-79143602-0.
51.
^ Roy F. Melugin; Marvin
Alan Sweeney (1996). New Visions of Isaiah. Sheffield: Continuum International. p. 116. ISBN 978-1-85075584-5. Retrieved 22 December 2012.
52.
^ Doorly, William
J. (1992). Isaiah of Jerusalem. New York: Paulist Press. p. 93. ISBN 978-0-80913337-6. Retrieved 22 December 2012.
53.
^ Isaiah 14:18
54.
^ Wolf, Herbert M. (1985). Interpreting Isaiah: The
Suffering and Glory of the Messiah. Grand Rapids, Mich.: Academie
Books. p. 112. ISBN 978-0-31039061-9.
55.
^ Herzog, Schaff- (1909).
Samuel MacAuley Jackson; Charles Colebrook Sherman;
George William Gilmore, eds. The New Schaff-Herzog
Encyclopedia of Religious Thought: Chamier-Draendorf (Volume 3 ed.). USA: Funk & Wagnalls
Co. p. 400. ISBN 1-42863183-6. 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.
56.
^ Bamberger, Bernard J. (2006). Fallen Angels:
Soldiers of Satan's Realm (1. paperback ed.).
Philadelphia, Pa.: Jewish Publ. Soc. of America. pp. 148, 149. ISBN 0-82760797-0.
57.
^ Adelman, Rachel (2009). pp. 61–62.
58.
^ David L. Jeffrey (1992). A Dictionary of Biblical
Tradition in English Literature. Eerdmans. p. 199. ISBN 978-0-80283634-2. Retrieved 23 December 2012.
59.
^ Berlin, Adele, ed. (2011). The Oxford Dictionary of
the Jewish Religion. Oxford University Press. p. 651. 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 Is14.12)."
60.
^ Sigve K Tonstad (20 January 2007). Saving God's Reputation. London, New York City: Continuum. p. 75. ISBN 978-0-56704494-5. Retrieved 23 December 2012.
61.
^ Jump up to:a b Link,
Luther (1995). The Devil: A Mask without
a Face. Clerkenwell, London: Reaktion Books. p. 24. ISBN 978-0-94846267-2.
62.
^ Kelly, Joseph Francis (2002). The Problem of Evil in
the Western Tradition. Collegeville, Minnesota: Liturgical Press. p. 44. ISBN 978-0-81465104-9.
63.
^ Auffarth, Christoph; Stuckenbruck, Loren T., eds. (2004). p. 62.
64.
^ Fekkes, Jan
(1994). Isaiah and Prophetic
Traditions in the Book of Revelation. London, New York City: Continuum. p. 187. ISBN 978-1-85075456-5.
65.
^ "Tertullian, ''Adversus Marcionem'', book 5,
chapters 11 and 17 (Migne, ''Patrologia
latina'', vol. 2, cols. 500 and 514)" (PDF)(in Latin). Retrieved 23 December 2012.
66.
^ Jeffrey Burton Russell (1987). Satan: The Early
Christian Tradition. Cornell University Press. p. 95. ISBN 978-0-80149413-0. Retrieved 23 December 2012.
67.
^ The Merriam-Webster New
Book of Word Histories. Merriam-Webster. 1991. p. 280. ISBN 978-0-87779603-9. Retrieved 23 December 2012.
68.
^ Harold Bloom (2005). Satan. Infobase Publishing.
p. 57. ISBN 978-0-79108386-4. Retrieved 23 December 2012.
69.
^ See Latin word lucifer below.
70.
^ Larry Alavezos (29
September 2010). A Primer on Salvation and
Bible Prophecy.
TEACH Services. p. 94. ISBN 978-1-57258640-6. Retrieved 22 December 2012.
71.
^ David W. Daniels (2003). Answers to Your Bible
Version Questions. Chick Publications. p. 64. ISBN 978-0-75890507-9. Retrieved 22 December 2012.
72.
^ William Dembski
(2009). The End of Christianity. B&H Publishing Group. p. 219. ISBN 978-0-80542743-1. Retrieved 22 December 2012.
73.
^ Cain, Andrew (2011). The fathers of the church.
Jerome. Commentary on Galatians. Washington, D.C.: CUA Press. p. 74. ISBN 978-0-81320121-4.
74.
^ Hoffmann, Tobias, ed. (2012). A Companion to Angels in
Medieval Philosophy. Leiden: BRILL. p. 262. ISBN 978-9-00418346-9.
75.
^ Jump up to:a b Nicolas
(de Dijon) (1730). Prediche Quaresimali: Divise In Due Tomi, Volume 2 (in
Italian). Storti. p. 230.
76.
^ Corson, Ron (2008). "Who is Lucifer...or
Satan misidentified". newprotestants.com. Archived
from the original on 2 February 2013. Retrieved 15
July 2013.
77.
^ Johanna Manley (1995). Isaiah through the Ages. St Vladimir's Seminary Press. p. 252. ISBN 978-0-96225363-8. Retrieved 23 December 2012.
78.
^ "Ésaïe
14:12–15" (in
French). Biblegateway.com. Retrieved 23 December 2012.
79.
^ "Jesaja
14:12" (in
German). Bibeltext.com. Retrieved 23 December 2012.
80.
^ "Isaías
14:12–17" (in
Portuguese). Biblegateway.com. Retrieved 23 December 2012.
81.
^ "Isaías
14:12" (in
Spanish). Biblegateway.com. Retrieved 23 December 2012.
82.
^ Calvin, John (2007). Commentary on Isaiah. I:404. Translated by John King. Charleston, S.C.: Forgotten
Books.
83.
^ Ridderbos, Jan
(1985). The Bible Student’s Commentary: Isaiah. Translated by John Vriend. Grand Rapids, Michigan: Regency. p. 142.
84.
^ Michael C. Thomsett Heresy
in the Roman Catholic Church: A History McFarland 2011 ISBN 978-0-786-48539-0 page 71
85.
^ Willis Barnstone, Marvin
Meyer The Gnostic Bible: Revised and Expanded Edition Shambhala
Publications 2009 ISBN 978-0-834-82414-0 p. 745-755 and p. 831
86.
^ Willis Barnstone, Marvin
Meyer The Gnostic Bible: Revised and Expanded Edition Shambhala
Publications 2009 ISBN 978-0-834-82414-0 p. 745-755 and p. 751
87.
^ "Devils –
Encyclopedia of Mormonism".
88.
^ "D&C
76:25–29".
89.
^ "D&C 10:27".
90.
^ "Lucifer -
lds.org".
91.
^ "Isaiah 14:12,
footnote c".
92.
^ Charlesworth Vol.1 p. 405 Sibylline Oracles line 517
"Lucifer fought mounted on the back of Leo"
93.
^ p. 567 Greek Apocalypse of Ezra Antichrist "the
'Lucifer' theme (4:32)
94.
^ Anthony Maas,
"Lucifer" in Catholic Encyclopedia (New York 1910)
95.
^ 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."
96.
^ March Notes p224 "Lucifer: this the lovers of
allegory interpreted of Christ, making John the Baptist the praeco."
97.
^ March Notes p235 "For the use of Lucifer for
Christ, see Hilary's hymn as above".
98.
^ Mark Amsler, Etymology
and Grammatical Discourse in Late Antiquity and the Early Middle Ages (John
Benjamins 1989)ISBN 978-9-02724527-4, p. 66
99.
^ Michelle Belanger (2007). Vampires in Their Own Words: An
Anthology of Vampire Voices. Llewellyn Worldwide. p. 175. ISBN 0-73871220-5.
100.
^ Spence, L. (1993). An Encyclopedia of
Occultism. Carol Publishing.
101.
^ LaVey, Anton Szandor (1969). "The Book of Lucifer: The
Enlightenment". The Satanic Bible. New York: Avon. ISBN 978-038001539-9.
102.
^ "Adversarial Doctrine". Bible of
the Adversary. Succubus Productions. 2007. p. 8.
103.
^ "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).
104.
^ "Leo Taxil's confession". Grand Lodge of British Columbia and Yukon. 2 April 2001.
Retrieved 23 December 2012.
105.
^ Freemasonry Disclosed April 1897
106.
^ "Leo Taxil: The tale of the Pope and the Pornographer". Retrieved 14 September 2006.
107.
^ Jump up to:a b c Magliocco, Sabina. (2009). Aradia
in Sardinia: The Archaeology of a Folk Character. Pp. 40-60 in Ten
Years of Triumph of the Moon. Hidden Publishing.
108.
^ Jump up to:a b Charles G.
Leland, Aradia: The Gospel of Witches,
Theophania Publishing, US, 2010
109.
^ Magliocco, Sabina.
(2006). Italian American Stregheria and Wicca: Ethnic Ambivalence in American
Neopaganism.
Pp. 55-86 in Michael Strmiska, ed., Modern
Paganism in World Cultures: Comparative Perspectives. Santa Barbara, CA:
ABC-Clio.
·
Charlesworth, edited by James H. (2010). The Old
Testament pseudepigrapha. Peabody, Mass.:
Hendrickson. ISBN 1-59856-491-9.
·
TBD; Elwell, Walter A.; Comfort, Philip W. (2001). Walter
A. Elwell; Philip Wesley Comfort, eds. Tyndale Bible Dictionary,
Dayspring, Daystar. Wheaton, Ill.: Tyndale House
Publishers. p. 363. ISBN 0842370897.
·
Campbell, Joseph (1972). Myths To
Live By (Repr. 2nd ed.). [London]: Souvenir
Press. ISBN 0-285-64731-8.
·
The Editors of Encyclopædia
Britannica (2010). Lucifer (classical
mythology). Encyclopaedia
Britannica. Encyclopædia Britannica, inc.
·
Chisholm, Hugh, ed. (1911). "Lucifer (devil)" . Encyclopædia Britannica (11th ed.). Cambridge
University Press.
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