fbpx
Wikipedia

Lucifer

April 24, 2023

This article is about the mythological and religious figure. For other uses, see Lucifer (disambiguation).

Lucifer[a] is one of various figures in folklore associated with the planet Venus. The entity's name was subsequently absorbed into Christianity as a name for the devil. Modern scholarship generally translates the term in the relevant Bible passage (Isaiah 14:12), where the Greek Septuagint reads ὁ ἑωσφόρος ὁ πρωὶ, as "morning star" or "shining one" rather than as a proper noun, Lucifer, as found in the Latin Vulgate.

As a name for the Devil in Christian theology, the more common meaning in English, "Lucifer" is the rendering of the Hebrew word הֵילֵל, hêlēl, (pronunciation: hay-lale)[1] in Isaiah[2] given in the King James Version of the Bible. The translators of this version took the word from the Latin Vulgate,[3] which translated הֵילֵל by the Latin word lucifer (uncapitalized),[4][5] meaning "the morning star", "the planet Venus", or, as an adjective, "light-bringing".[6]

As a name for the planet in its morning aspect, "Lucifer" (Light-Bringer) is a proper noun and is capitalized in English. In Greco-Roman civilization, it was often personified and considered a god[7] and in some versions considered a son of Aurora (the Dawn).[8] A similar name used by the Roman poet Catullus for the planet in its evening aspect is "Noctifer" (Night-Bringer).[9]

Roman folklore and etymology

 
Lucifer (the morning star) represented as a winged child pouring light from a jar. Engraving by G. H. Frezza, 1704.

In Roman folklore, 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").[10] Lucifer was said to be "the fabled son of Aurora[11] and Cephalus, and father of Ceyx". He was often presented in poetry as heralding the dawn.[10]

 
Planet Venus in alignment with Mercury (above) and the Moon (below)

The Latin word corresponding to Greek Phosphoros is Lucifer. It is used in its astronomical sense both in prose[b][c] and poetry.[d][e] Poets sometimes personify the star, placing it in a mythological context.[f][g]

Lucifer's mother Aurora corresponds to goddesses in other cultures. The name "Aurora" is cognate to the name of the Vedic goddess Ushas, that of the Lithuanian goddess Aušrinė, and that of the Greek goddess Eos, all three of whom are also goddesses of the dawn. All four are considered derivatives of the Proto-Indo-European stem *h₂ewsṓs[19] (later *Ausṓs), "dawn", a stem that also gave rise to Proto-Germanic *Austrō, Old Germanic *Ōstara and Old English Ēostre/Ēastre. (Whence also Modern German "Österreich" meaning "Eastern Kingdom", as well as Modern English "east".) This agreement has led scholars to reconstruct a Proto-Indo-European dawn goddess.[20]

The 2nd-century Roman mythographer Pseudo-Hyginus said of the planet:[21]

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.

The Latin poet Ovid, in his 1st-century epic Metamorphoses, describes Lucifer as ordering the heavens:[22]

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.

Ovid, speaking of Phosphorus and Hesperus (the Evening Star, the evening appearance of the planet Venus) as identical, makes him the father of Daedalion.[23] Ovid also makes him the father of Ceyx,[24][25] while the Latin grammarian Servius makes him the father of the Hesperides or of Hesperis.[26]

In the classical Roman period, Lucifer was not typically regarded as a deity and had few, if any, myths,[10] though the planet was associated with various deities and often poetically personified. Cicero stated 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."[27]

Planet Venus, Sumerian folklore, and fall from heaven motif

Main article: Venus in culture § Canaanite mythology

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, and 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.[28][29][30][31]

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.[32]

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.[33][34] The original myth may have been about the lesser god Helel trying to dethrone the Canaanite high god El, who lived on a mountain to the north.[35][36] 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.[37] 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.[38] This Jewish tradition has echoes also in Jewish pseudepigrapha such as 2 Enoch and the Life of Adam and Eve.[32][39] The Life of Adam and Eve, in turn, shaped the idea of Iblis in the Quran.[40]

The Greek myth of Phaethon, a personification of the planet Jupiter,[41] follows a similar pattern.[37]

Christianity

In the Bible

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"),[38] who is addressed as הילל בן שחר (Hêlêl ben Šāḥar).[42][43][44][45] The title "Hêlêl ben Šāḥar" refers to the planet Venus as the morning star, and that is how the Hebrew word is usually interpreted.[46][47] The Hebrew word transliterated as Hêlêl[48] or Heylel,[49] occurs only once in the Hebrew Bible.[48] The Septuagint renders הֵילֵל in Greek as Ἑωσφόρος[50][51][52][53][54] (heōsphoros),[55][56] "bringer of dawn", the Ancient Greek name for the morning star.[57] Similarly the Vulgate renders הֵילֵל in Latin as Lucifer, the name in that language for the morning star. According to the King James Bible-based Strong's Concordance, the original Hebrew word means "shining one, light-bearer", and the English translation given in the King James text is the Latin name for the planet Venus, "Lucifer",[49] as it was already in the Wycliffe Bible.

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!"[58] 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?"[59]

For the unnamed "king of Babylon",[60] a wide range of identifications have been proposed.[61] They include a Babylonian ruler of the prophet Isaiah's own time,[61] the later Nebuchadnezzar II, under whom the Babylonian captivity of the Jews began,[62] or Nabonidus,[61][63] and the Assyrian kings Tiglath-Pileser, Sargon II and Sennacherib.[64][65] 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".[46][66] Herbert Wolf held that the "king of Babylon" was not a specific ruler but a generic representation of the whole line of rulers.[67]

Isaiah 14:12 became a source for the popular conception of the fallen angel motif.[68] Rabbinical Judaism has rejected any belief in rebel or fallen angels.[69] In the 11th century, the Pirkei De-Rabbi Eliezer illustrates 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).[70] An association of Isaiah 14:12–18 with a personification of evil, called the devil, developed outside of mainstream Rabbinic Judaism in pseudepigrapha,[71] and later in Christian writings,[72] particularly with the apocalypses.[73]

As the devil

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.

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 ("I saw Satan fall like lightning from heaven")[74] and interpreting the passage in Isaiah as an allegory of Satan's fall from heaven.[75][76]

Considering pride as a major sin peaking in self-deification, Lucifer (Hêlêl) became the template for the devil.[77] As a result, Lucifer was identified with the devil in Christianity and in Christian popular literature,[3] as in Dante Alighieri's Inferno, Joost van den Vondel's Lucifer, and John Milton's Paradise Lost.[78] Early medieval Christianity fairly distinguished between Lucifer and Satan. While Lucifer, as the devil, is fixated in hell, Satan executes the desires of Lucifer as his vassal.[79][80]

Interpretations

 
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"
 
J. Mehoffer, fallen Lucifer and the hound of hell

Aquila of Sinope derives the word hêlêl, the Hebrew name for the morning star, from the verb yalal (to lament). This derivation was adopted as a proper name for an angel who laments the loss of his former beauty.[81] The Christian church fathers – for example Hieronymus, in his Vulgate – translated this as Lucifer. The equation of Lucifer with the fallen angel probably occurred in 1st century Palestinian Judaism. The church fathers brought the fallen lightbringer Lucifer into connection with the Devil on the basis of a saying of Jesus in the Gospel of Luke (10.18 EU): "I saw Satan fall from heaven like lightning."[82]

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 the devil. Sigve K. Tonstad argues that the New Testament War in Heaven theme of Revelation 12, 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.[83] Origen (184/185–253/254) interpreted such Old Testament passages as being about manifestations of the devil.[84][85][86] Origen was not the first to interpret the Isaiah 14 passage as referring to the devil: he was preceded by at least Tertullian (c. 160 – c. 225), who in his Adversus Marcionem (book 5, chapters 11 and 17) twice presents as spoken by the devil the words of Isaiah 14:14: "I will ascend above the tops of the clouds; I will make myself like the Most High".[87][88][89] Though Tertullian was a speaker of the language in which the word "lucifer" was created, "Lucifer" is not among the numerous names and phrases he used to describe the devil.[90] Even at the time of the Latin writer Augustine of Hippo (354–430), a contemporary of the composition of the Vulgate, "Lucifer" had not yet become a common name for the devil.[91]

Augustine of Hippo's work Civitas Dei (5th century) became the major opinion of Western demonology including in the Catholic Church. For Augustine, the rebellion of the devil was the first and final cause of evil. By this he rejected some earlier teachings about Satan having fallen when the world was already created.[92] Further, Augustine rejects the idea that envy could have been the first sin (as some early Christians believed, evident from sources like Cave of Treasures in which Satan has fallen because he envies humans and refused to prostrate himself before Adam), since pride ("loving yourself more than others and God") is required to be envious ("hatred for the happiness of others").[93] He argues that evil came first into existence by the free will of Lucifer.[94] Lucifer's attempt to take God's throne is not an assault on the gates of heaven, but a turn to solipsism in which the devil becomes God in his world.[95] When the King of Babel uttered his phrase in Isaiah, he was speaking through the spirit of Lucifer, the head of devils. He concluded that everyone who falls away from God are within the body of Lucifer, and is a devil.[96]

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.[97][98][99][100][101][102] An opposing view attributes to Origen the first identification of the "Lucifer" of Isaiah 14:12 with the devil and to Tertullian and Augustine of Hippo the spread of the story of Lucifer as fallen through pride, envy of God and jealousy of humans.[103]

The 1409 Lollard manuscript titled Lanterne of Light associated Lucifer with the deadly sin of the pride.

Protestant theologian John Calvin rejected the identification of Lucifer with Satan or the devil. He 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."[104] Martin Luther also considered it a gross error to refer this verse to the devil.[105]

Counter-Reformation writers, like Albertanus of Brescia, classified the seven deadly sins each to a specific Biblical demon.[106] He, as well as Peter Binsfield, assigned Lucifer to the sin pride.[107]

Gnosticism

Since Lucifer's sin mainly consists of self-deification, some Gnostic sects identified Lucifer with the creator deity in the Old Testament.[108] In the Bogomil and Cathar text Gospel of the Secret Supper, Lucifer is a glorified angel but fell from heaven to establish his own kingdom and became the Demiurge who created the material world and trapped souls from heaven inside matter. Jesus descended to earth to free the captured souls.[109][110] In contrast to mainstream Christianity, the cross was denounced as a symbol of Lucifer and his instrument in an attempt to kill Jesus.[111]

Latter Day Saint movement

Lucifer is regarded within the Latter Day Saint movement as the pre-mortal name 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.[112] The Doctrine and Covenants 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.

— Doctrine and Covenants 76:25–29[113]

After becoming Satan by his fall, Lucifer "goeth up and down, to and fro in the earth, seeking to destroy the souls of men".[114] 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.[115][116]

Other occurrences

Anthroposophy

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

Luciferianism is a belief structure that venerates the fundamental traits that are attributed to Lucifer. The custom, inspired by the teachings of Gnosticism, usually reveres Lucifer not as the devil, but as a savior, a guardian or instructing spirit[117] or even the true god as opposed to Jehovah.[118]

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.[119]

Freemasonry

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. Taxil promoted a book by Diana Vaughan (actually written by himself, as he later confessed publicly)[120] 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.[121]

Supporters of Freemasonry assert 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, the search for light; the very antithesis of dark. Pike says in Morals and Dogma, "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!"[122] Much has been made of this quote.[123]

Taxil's work and Pike's address continue to be quoted by anti-masonic groups.[124]

In Devil-Worship in France, Arthur Edward Waite compared Taxil's work to today's tabloid journalism, replete with logical and factual inconsistencies.

Charles Godfrey Leland

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.[125] 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 flies into the most distant parts of heaven, the mouse which flies before the cat.[126]

Here, the motions of Diana and Lucifer once again mirror the celestial motions of the moon and Venus, respectively.[127] 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.[126]

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).[125]

Gallery

  •  

    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's Paradise Lost, III, 739–742: Satan on his way to bring about the fall of man[128]

  •  

    Gustave Doré's illustration for Milton's Paradise Lost, V, 1006–1015: Satan yielding before Gabriel[129]

Modern popular culture

Main article: Lucifer in popular culture

See also

Notes

  1. ^ Lucifer is the Latin name for the planet Venus in its morning appearances. It corresponds to the Greek names Φωσφόρος, "light-bringer", and Ἑωσφόρος, "dawn-bringer".
  2. ^ Cicero wrote: Stella Veneris, quae Φωσφόρος Graece, Latine dicitur Lucifer, cum antegreditur solem, cum subsequitur autem Hesperos. ("The star of Venus, called Φωσφόρος in Greek and Lucifer in Latin when it precedes, Hesperos when it follows the sun".[12]
  3. ^ Pliny the Elder: Sidus appellatum Veneris [...] ante matutinum exoriens Luciferi nomen accipit [...] contra ab occasu refulgens nuncupatur Vesper ("The star called Venus [...] when it rises in the morning is given the name Lucifer [...] but when it shines at sunset it is called Vesper".)[13]
  4. ^ Virgil wrote:

    Luciferi primo cum sidere frigida rura
    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")[14]

  5. ^ Marcus Annaeus Lucanus:

    Lucifer a Casia prospexit rupe diemque
    misit in Aegypton primo quoque sole calentem

    ("The morning-star looked forth from Mount Casius and sent the daylight over Egypt, where even sunrise is hot")[15]

  6. ^ Ovid wrote:

    [...] vigil nitido patefecit ab ortu
    purpureas Aurora fores et plena rosarum
    atria: diffugiunt stellae, quarum agmina cogit
    Lucifer et caeli statione novissimus exit

    ("Aurora, awake in the glowing east, opens wide her bright doors, and her rose-filled courts. The stars, whose ranks are shepherded by Lucifer the morning star, vanish, and he, last of all, leaves his station in the sky")[16]

  7. ^ Statius:

    Et iam Mygdoniis elata cubilibus alto
    impulerat caelo gelidas Aurora tenebras,
    rorantes excussa comas multumque sequenti
    sole rubens; illi roseus per nubila seras
    aduertit flammas alienumque aethera tardo
    Lucifer exit equo, donec pater igneus orbem
    impleat atque ipsi radios uetet esse sorori

    ("And now Aurora rising from her Mygdonian couch had driven the cold darkness on from high in the heavens, shaking out her dewy hair, her face blushing red at the pursuing sun – from him roseate Lucifer averts his fires lingering in the clouds and with reluctant horse leaves the heavens no longer his, until the blazing father make full his orb and forbid even his sister her beams")[17][18]

References

  1. ^ Old Testament Hebrew Lexical Dictionary.
  2. ^ Isaiah 14:12
  3. ^ a b Kohler, Kaufmann (2006). Heaven and Hell in Comparative Religion with Special Reference to Dante's Divine Comedy. Whitefish, Montana: Kessinger Publishing. pp. 4–5. ISBN 0-7661-6608-2. Lucifer, is taken from the Latin version, the Vulgate[permanent dead link] Originally published New York: The MacMillan Co., 1923.
  4. ^ "Latin Vulgate Bible: Isaiah 14". DRBO.org. Retrieved 22 December 2012.
  5. ^ "Vulgate: Isaiah Chapter 14" (in Latin). Sacred-texts.com. Retrieved 22 December 2012.
  6. ^ Lewis, Charlton T.; Short, Charles. "A Latin Dictionary". Perseus.tufts.edu. Retrieved 22 December 2012.
  7. ^ Dixon-Kennedy, Mike (1998). Encyclopedia of Greco-Roman Mythology. Santa Barbara, California: ABC-CLIO. p. 193. ISBN 978-1-57607-094-9. dixon-kennedy lucifer.
  8. ^ Smith, William (1878). "Lucifer". A Smaller Classical Dictionary of Biography, Mythology, and Geography. New York City: Harper. p. 235.
  9. ^ Catullus 62.8.
  10. ^ a b c "Lucifer" in Encyclopaedia Britannica].
  11. ^ Auffarth, Christoph; Stuckenbruck, Loren T., eds. (2004). The Fall of the Angels. Leiden: BRILL. p. 62. ISBN 978-90-04-12668-8.
  12. ^ De Natura Deorum 2, 20, 53
  13. ^ Natural History 2, 36.
  14. ^ [1]Georgics3:324–325.
  15. ^ Lucan, Pharsalia, 10:434–435; English translation by J. D. Duff (Loeb Classical Library).
  16. ^ Metamorphoses 2.114–115; A. S. Kline's Version
  17. ^ [2]Statius, Thebaid2, 134–150
  18. ^ P. Papinius Statius (2007). (PDF). Vol. II. Translated by A. L. Ritchie; J. B. Hall. Collaboration with M. J. Edwards. ISBN 978-1-84718-354-5. Archived from the original (PDF) on 2011-07-23.
  19. ^ R. S. P. Beekes, Etymological Dictionary of Greek, Brill, 2009, p. 492.
  20. ^ Mallory, J. P.; Adams, D. Q. (2006). The Oxford Introduction to Proto-Indo-European and the Proto-Indo-European World. Oxford: Oxford University Press. p. 432. ISBN 978-0-19-929668-2.
  21. ^ Astronomica 2. 4 (trans. Grant).
  22. ^ Metamorphoses 2. 112 ff (trans. Melville).
  23. ^ Metamorphoses, 11:295.
  24. ^ Metamorphoses, 11:271.
  25. ^ Pseudo-Apollodorus. Bibliotheca, 1.7.4.
  26. ^ "EOSPHORUS & HESPERUS (Eosphoros & Hesperos) – Greek Gods of the Morning & Evening Stars".
  27. ^ Cicero, De Natura Deorum 3. 19.
  28. ^ Marvin Alan Sweeney (1996). Isaiah 1–39. Eerdmans. p. 238. ISBN 978-0-8028-4100-1. Retrieved 23 December 2012.
  29. ^ Cooley, Jeffrey L. (2008). "Inana and Šukaletuda: A Sumerian Astral Myth". KASKAL. 5: 161–172. ISSN 1971-8608.
  30. ^ 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.
  31. ^ Nemet-Nejat, Karen Rhea (1998). Daily Life in Ancient Mesopotamia. Santa Barbara, California: Greenwood Publishing Group. p. 203. ISBN 978-0-313-29497-6.
  32. ^ a b "Lucifer". Jewish Encyclopedia. Retrieved 9 September 2013.
  33. ^ Day, John (2002). Yahweh and the gods and goddesses of Canaan. London: Continuum International Publishing Group. pp. 172–173. ISBN 978-0-8264-6830-7.
  34. ^ Boyd, Gregory A. (1997). God at War: The Bible & Spiritual Conflict. InterVarsity Press. pp. 159–160. ISBN 978-0-8308-1885-3.
  35. ^ Pope, Marvin H. (1955). Marvin H. Pope, El in the Ugaritic Texts. Retrieved 22 December 2012.
  36. ^ Gary V. Smith (30 August 2007). Isaiah 1–30. B&H Publishing Group. pp. 314–315. ISBN 978-0-8054-0115-8. Retrieved 23 December 2012.
  37. ^ a b Gunkel, Hermann (2006) [1895]. "Isa 14:12–14". Creation And Chaos in the Primeval Era And the Eschaton. A Religio-historical Study of Genesis 1 and Revelation 12. Translated by Whitney, K. William Jr. Grand Rapids, Michigan: William B. Eerdmans Publishing Company. pp. 89–90. ISBN 978-0-8028-2804-0. ... it is even more definitely certain that we are dealing with a native myth!]
  38. ^ a b Dunn, James D. G.; Rogerson, John William (2003). Eerdmans Commentary on the Bible. Grand Rapids, Michigan: William B. Eerdmans Publishing Company. p. 511. ISBN 978-0-8028-3711-0. Retrieved 23 December 2012.
  39. ^ Schwartz, Howard (2004). Tree of souls: The mythology of Judaism. New York City: OUP. p. 108. ISBN 0-19-508679-1.
  40. ^ Houtman, Iberdina; Kadari, Tamar; Poorthuis, Marcel; Tohar, Vered (2016). Religious Stories in Transformation: Conflict, Revision and Reception. Leiden, Netherlands: Brill Publishers. p. 66. ISBN 978-9-004-33481-6.
  41. ^ Cicero. De Natura Deorum. Project Gutenberg.
  42. ^ "Isaiah 14 Biblos Interlinear Bible". Interlinearbible.org. Retrieved 22 December 2012.
  43. ^ "Isaiah 14 Hebrew OT: Westminster Leningrad Codex". Wlc.hebrewtanakh.com. Retrieved 22 December 2012.
  44. ^ "Astronomy – Helel, Son of the Morning". Jewish Encyclopedia (1906 ed.). Retrieved 1 July 2012.
  45. ^ 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.
  46. ^ a b "Isaiah Chapter 14". mechon-mamre.org. The Mamre Institute. Retrieved 29 December 2014.
  47. ^ Gunkel expressly states that "the name Helel ben Shahar clearly states that it is a question of a nature myth. Morning Star, son of Dawn has a curious fate. He rushes gleaming up towards heaven, but never reaches the heights; the sunlight fades him away." (Schöpfung und Chaos, p. 133)
  48. ^ a b "Hebrew Concordance: hê·lêl – 1 Occurrence – Bible Suite". Bible Hub. Leesburg, Florida: Biblos.com. Retrieved 8 September 2013.
  49. ^ a b Strong's Concordance, H1966
  50. ^ "LXX Isaiah 14" (in Greek). Septuagint.org. Retrieved 22 December 2012.
  51. ^ (in Greek). Bibledatabase.net. Archived from the original on 15 January 2020. Retrieved 22 December 2012.
  52. ^ "LXX Isaiah 14" (in Greek). Biblos.com. Retrieved 6 May 2013.
  53. ^ "Septuagint Isaiah 14" (in Greek). Sacred Texts. Retrieved 6 May 2013.
  54. ^ "Greek Septuagint (LXX) Isaiah – Chapter 14" (in Greek). Blue Letter Bible. Retrieved 6 May 2013.
  55. ^ Neil Forsyth (1989). The Old Enemy: Satan and the Combat Myth. Princeton University Press. p. 136. ISBN 978-0-691-01474-6. Retrieved 22 December 2012.
  56. ^ Nwaocha Ogechukwu Friday (30 May 2012). The Devil: What Does He Look Like?. American Book Publishing. p. 35. ISBN 978-1-58982-662-5. Retrieved 22 December 2012.
  57. ^ 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 978-1-56563-516-6.
  58. ^ Isaiah 14:3–4
  59. ^ Isaiah 14:12–17
  60. ^ Carol J. Dempsey (2010). Isaiah: God's Poet of Light. Chalice Press. p. 34. ISBN 978-0-8272-1630-3. Retrieved 22 December 2012.
  61. ^ a b c Manley, Johanna, ed. (1995). Isaiah through the Ages. Menlo Park, Calif.: St Vladimir's Seminary Press. pp. 259–260. ISBN 978-0-9622536-3-8. Retrieved 22 December 2012.
  62. ^ Breslauer, S. Daniel, ed. (1997). The seductiveness of Jewish myth : challenge or response?. Albany: State University of New York Press. p. 280. ISBN 0-7914-3602-0.
  63. ^ Roy F. Melugin; Marvin Alan Sweeney (1996). New Visions of Isaiah. Sheffield: Continuum International. p. 116. ISBN 978-1-85075-584-5. Retrieved 22 December 2012.
  64. ^ Laney, J. Carl (1997). Answers to Tough Questions from Every Book of the Bible. Grand Rapids, MI: Kregel Publications. p. 127. ISBN 978-0-8254-3094-7. Retrieved 22 December 2012.
  65. ^ Doorly, William J. (1992). Isaiah of Jerusalem. New York: Paulist Press. p. 93. ISBN 978-0-8091-3337-6. Retrieved 22 December 2012.
  66. ^ Isaiah 14:18
  67. ^ Wolf, Herbert M. (1985). Interpreting Isaiah: The Suffering and Glory of the Messiah. Grand Rapids, Mich.: Academie Books. p. 112. ISBN 978-0-310-39061-9.
  68. ^ 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 1-4286-3183-6. 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.[permanent dead link]
  69. ^ 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 0-8276-0797-0.
  70. ^ Adelman, Rachel (2009). pp. 61–62.
  71. ^ 'The Jewish Encyclopedia', Volume VIII, p. 204, Funk & Wagnalls, London, 1912.
  72. ^ David L. Jeffrey (1992). A Dictionary of Biblical Tradition in English Literature. Eerdmans. p. 199. ISBN 978-0-8028-3634-2. Retrieved 23 December 2012.
  73. ^ Berlin, Adele, ed. (2011). The Oxford Dictionary of the Jewish Religion. Oxford University Press. p. 651. ISBN 978-0-19-973004-9. 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)."
  74. ^ Luke 10:18
  75. ^ The Merriam-Webster New Book of Word Histories. Merriam-Webster. 1991. p. 280. ISBN 978-0-87779-603-9. Retrieved 23 December 2012. name Lucifer was born -magazine.
  76. ^ Harold Bloom (2005). Satan. Infobase Publishing. p. 57. ISBN 978-0-7910-8386-4. Retrieved 23 December 2012.
  77. ^ Litwa, M. David (2016). Desiring Divinity: Self-deification in Early Jewish and Christian Mythmaking. Oxford University Press. ISBN 978-0-19-046717-3. p. 46
  78. ^ Adelman, Rachel (2009). The Return of the Repressed: Pirqe De-Rabbi Eliezer and the Pseudepigrapha. Leiden: BRILL. p. 67. ISBN 978-90-04-17049-0.
  79. ^ Jeffrey Burton Russell: Biographie des Teufels: das radikal Böse und die Macht des Guten in der Welt. Böhlau Verlag Wien, 2000, retrieved 19 October 2020.
  80. ^ Dendle, Peter (2001). Satan Unbound: The Devil in Old English Narrative Literature. University of Toronto Press. ISBN 978-0-8020-8369-2.p. 10
  81. ^ Bonnetain, Yvonne S (2015). Loki: Beweger der Geschichten [Loki: Movers of the stories] (in German). Roter Drache; ISBN 978-3-939459-68-2 / OCLC 935942344. pg. 263
  82. ^ Theißen, Gerd (2009). Erleben und Verhalten der ersten Christen: Eine Psychologie des Urchristentums [Experience and Behavior of the First Christians: A Psychology of Early Christianity] (in German). Gütersloher Verlagshaus; ISBN 978-3-641-02817-6. pg. 251
  83. ^ Sigve K Tonstad (20 January 2007). Saving God's Reputation. London, New York City: Continuum. p. 75. ISBN 978-0-567-04494-5. Retrieved 23 December 2012.
  84. ^ Kelly, Joseph Francis (2002). The Problem of Evil in the Western Tradition. Collegeville, Minnesota: Liturgical Press. p. 44. ISBN 978-0-8146-5104-9.
  85. ^ Auffarth, Christoph; Stuckenbruck, Loren T., eds. (2004). p. 62.
  86. ^ Fekkes, Jan (1994). Isaiah and Prophetic Traditions in the Book of Revelation. London, New York City: Continuum. p. 187. ISBN 978-1-85075-456-5.
  87. ^ Isaiah 14:14
  88. ^ Migne, Patrologia latina, vol. 2, cols. 500 and 514
  89. ^ "Tertullian : Ernest Evans, Adversus Marcionem. Book 5 (English)". www.tertullian.org. Retrieved 2022-04-24.
  90. ^ Jeffrey Burton Russell (1987). Satan: The Early Christian Tradition. Cornell University Press. p. 95. ISBN 978-0-8014-9413-0. Retrieved 23 December 2012.[permanent dead link]
  91. ^ Link, Luther (1995). The Devil: A Mask without a Face. Clerkenwell, London: Reaktion Books. p. 24. ISBN 978-0-948462-67-2.
  92. ^ Schreckenberg, Heinz; Schubert, Kurt (1992). Jewish Historiography and Iconography in Early and Medieval Christianity. Augsburg Fortress, Publishers; ISBN 978-0-8006-2519-1. pg. 253
  93. ^ Burns, J. Patout (1988). "Augustine on the Origin and Progress of Evil". The Journal of Religious Ethics. 16 (1): 9–27. JSTOR 40015076.
  94. ^ Babcock, William S. (1988). "Augustine on Sin and Moral Agency". The Journal of Religious Ethics. 16 (1): 28–55. JSTOR 40015077.
  95. ^ Aiello, Thomas (28 September 2010). "The Man Plague: Disco, the Lucifer Myth, and the Theology of 'It's Raining Men': The Man Plague". The Journal of Popular Culture. 43 (5): 926–941. doi:10.1111/j.1540-5931.2010.00780.x. PMID 21140934.
  96. ^ Hollerich, M. J.; Christman, A. R. (2007). Isaiah: Interpreted by Early Christian Medieval Commentators. Cambridge: Eerdmans. pp. 175–176
  97. ^ Larry Alavezos (29 September 2010). A Primer on Salvation and Bible Prophecy. TEACH Services. p. 94. ISBN 978-1-57258-640-6. Retrieved 22 December 2012.
  98. ^ David W. Daniels (2003). Answers to Your Bible Version Questions. Chick Publications. p. 64. ISBN 978-0-7589-0507-9. Retrieved 22 December 2012.
  99. ^ William Dembski (2009). The End of Christianity. B&H Publishing Group. p. 219. ISBN 978-0-8054-2743-1. Retrieved 22 December 2012.
  100. ^ Cain, Andrew (2011). The fathers of the church. Jerome. Commentary on Galatians. Washington, D.C.: CUA Press. p. 74. ISBN 978-0-8132-0121-4.
  101. ^ Hoffmann, Tobias, ed. (2012). A Companion to Angels in Medieval Philosophy. Leiden: BRILL. p. 262. ISBN 978-90-04-18346-9.
  102. ^ Nicolas de Dijon (1730). Prediche Quaresimali: Divise In Due Tomi (in Italian). Vol. 2. Storti. p. 230.
  103. ^ Corson, Ron (2008). . newprotestants.com. Archived from the original on 2 February 2013. Retrieved 15 July 2013.
  104. ^ Calvin, John (2007). Commentary on Isaiah. Vol. I:404. Translated by John King. Charleston, S.C.: Forgotten Books.
  105. ^ Ridderbos, Jan (1985). The Bible Student's Commentary: Isaiah. Translated by John Vriend. Grand Rapids, Michigan: Regency. p. 142.
  106. ^ Patrick Gilli (ed.). La pathologie du pouvoir: vices, crimes et délits des gouvernants: antiquité, moyen âge, époque moderne (2016). Studies in Medieval and Reformation Traditions, vol. 198. Brill. pg. 494
  107. ^ Levack, B. (2013). The Devil Within: Possession and Exorcism in the Christian West. Yale University Press. pg. 278
  108. ^ Litwa, M. David (2016). Desiring Divinity: Self-deification in Early Jewish and Christian Mythmaking. Oxford University Press. ISBN 978-0-19-046717-3. p. 46
  109. ^ Michael C. Thomsett (2011). Heresy in the Roman Catholic Church: A History. McFarland. ISBN 978-0-786-48539-0 p. 71
  110. ^ Willis Barnstone, Marvin Meyer (2009). The Gnostic Bible: Revised and Expanded Edition. Shambhala. ISBN 978-0-834-82414-0. p. 745–755, 831
  111. ^ Willis Barnstone, Marvin Meyer (2009). The Gnostic Bible: Revised and Expanded Edition. Shambhala. ISBN 978-0-834-82414-0. p. 745–755, 751
  112. ^ . Encyclopedia of Mormonism. Archived from the original on 2018-09-22. Retrieved 2017-11-29.
  113. ^ "D&C 76:25–29".
  114. ^ "D&C 10:27".
  115. ^ "Lucifer". churchofjesuschrist.org.
  116. ^ "Isaiah 14:12, footnote c".
  117. ^ Michelle Belanger (2007). Vampires in Their Own Words: An Anthology of Vampire Voices. Llewellyn Worldwide. p. 175. ISBN 978-0-7387-1220-8.
  118. ^ Spence, L. (1993). An Encyclopedia of Occultism. Carol Publishing.
  119. ^ LaVey, Anton Szandor (1969). "The Book of Lucifer: The Enlightenment". The Satanic Bible. New York: Avon. ISBN 978-0-380-01539-9.
  120. ^ "Leo Taxil's confession". Grand Lodge of British Columbia and Yukon. 2 April 2001. Retrieved 23 December 2012.
  121. ^ Freemasonry Disclosed April 1897
  122. ^ (Albert Pike, Morals and Dogma, p. 321).
  123. ^ (Masonic information: Lucifer).
  124. ^ "Leo Taxil: The tale of the Pope and the Pornographer". Retrieved 14 September 2006.
  125. ^ a b 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.
  126. ^ a b Charles G. Leland, Aradia: The Gospel of Witches, Theophania Publishing, US, 2010.
  127. ^ 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.
  128. ^ . 2011-07-08. Archived from the original on 8 July 2011. Retrieved 2022-04-24.
  129. ^ . 2010-09-23. Archived from the original on 23 September 2010. Retrieved 2022-04-24.

Further reading

  • Charlesworth, James H., ed. (2010). The Old Testament pseudepigrapha. Peabody, Mass.: Hendrickson. ISBN 978-1-59856-491-4.
  • 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 0-8423-7089-7.
  • Campbell, Joseph (1972). Myths To Live By (Repr. 2nd ed.). [London]: Souvenir Press. ISBN 0-285-64731-8.

External links

 
Wikiquote has quotations related to Lucifer.
 
Wikimedia Commons has media related to Lucifer.
 
Wikisource has the text of the 1913 Catholic Encyclopedia article Lucifer.
 
Look up Lucifer or lucifer in Wiktionary, the free dictionary.
  • 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.

April 24, 2023
lucifer, this, article, about, mythological, religious, figure, other, uses, disambiguation, various, figures, folklore, associated, with, planet, venus, entity, name, subsequently, absorbed, into, christianity, name, devil, modern, scholarship, generally, tra. This article is about the mythological and religious figure For other uses see Lucifer disambiguation Lucifer a is one of various figures in folklore associated with the planet Venus The entity s name was subsequently absorbed into Christianity as a name for the devil Modern scholarship generally translates the term in the relevant Bible passage Isaiah 14 12 where the Greek Septuagint reads ὁ ἑwsforos ὁ prwὶ as morning star or shining one rather than as a proper noun Lucifer as found in the Latin Vulgate The Fallen Angel 1847 by Alexandre Cabanel Musee Fabre Montpellier As a name for the Devil in Christian theology the more common meaning in English Lucifer is the rendering of the Hebrew word ה יל ל helel pronunciation hay lale 1 in Isaiah 2 given in the King James Version of the Bible The translators of this version took the word from the Latin Vulgate 3 which translated ה יל ל by the Latin word lucifer uncapitalized 4 5 meaning the morning star the planet Venus or as an adjective light bringing 6 As a name for the planet in its morning aspect Lucifer Light Bringer is a proper noun and is capitalized in English In Greco Roman civilization it was often personified and considered a god 7 and in some versions considered a son of Aurora the Dawn 8 A similar name used by the Roman poet Catullus for the planet in its evening aspect is Noctifer Night Bringer 9 Contents 1 Roman folklore and etymology 2 Planet Venus Sumerian folklore and fall from heaven motif 3 Christianity 3 1 In the Bible 3 2 As the devil 3 2 1 Interpretations 3 2 2 Gnosticism 3 2 3 Latter Day Saint movement 4 Other occurrences 4 1 Anthroposophy 4 2 Luciferianism 4 3 Freemasonry 4 4 Charles Godfrey Leland 5 Gallery 6 Modern popular culture 7 See also 8 Notes 9 References 10 Further reading 11 External linksRoman folklore and etymology Edit Lucifer the morning star represented as a winged child pouring light from a jar Engraving by G H Frezza 1704 In Roman folklore 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 10 Lucifer was said to be the fabled son of Aurora 11 and Cephalus and father of Ceyx He was often presented in poetry as heralding the dawn 10 Planet Venus in alignment with Mercury above and the Moon below The Latin word corresponding to Greek Phosphoros is Lucifer It is used in its astronomical sense both in prose b c and poetry d e Poets sometimes personify the star placing it in a mythological context f g Lucifer s mother Aurora corresponds to goddesses in other cultures The name Aurora is cognate to the name of the Vedic goddess Ushas that of the Lithuanian goddess Ausrine and that of the Greek goddess Eos all three of whom are also goddesses of the dawn All four are considered derivatives of the Proto Indo European stem h ewsṓs 19 later Ausṓs dawn a stem that also gave rise to Proto Germanic Austrō Old Germanic Ōstara and Old English Eostre Eastre Whence also Modern German Osterreich meaning Eastern Kingdom as well as Modern English east This agreement has led scholars to reconstruct a Proto Indo European dawn goddess 20 The 2nd century Roman mythographer Pseudo Hyginus said of the planet 21 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 The Latin poet Ovid in his 1st century epic Metamorphoses describes Lucifer as ordering the heavens 22 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 Ovid speaking of Phosphorus and Hesperus the Evening Star the evening appearance of the planet Venus as identical makes him the father of Daedalion 23 Ovid also makes him the father of Ceyx 24 25 while the Latin grammarian Servius makes him the father of the Hesperides or of Hesperis 26 In the classical Roman period Lucifer was not typically regarded as a deity and had few if any myths 10 though the planet was associated with various deities and often poetically personified Cicero stated 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 27 Planet Venus Sumerian folklore and fall from heaven motif EditMain article Venus in culture Canaanite mythology 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 and 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 28 29 30 31 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 32 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 33 34 The original myth may have been about the lesser god Helel trying to dethrone the Canaanite high god El who lived on a mountain to the north 35 36 Hermann Gunkel s reconstruction of the myth told of a mighty warrior called Helal 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 37 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 38 This Jewish tradition has echoes also in Jewish pseudepigrapha such as 2 Enoch and the Life of Adam and Eve 32 39 The Life of Adam and Eve in turn shaped the idea of Iblis in the Quran 40 The Greek myth of Phaethon a personification of the planet Jupiter 41 follows a similar pattern 37 Christianity EditIn the Bible 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 ה יל ל ב ן ש ח ר Helel ben Shachar Hebrew for shining one son of the morning 38 who is addressed as הילל בן שחר Helel ben Saḥar 42 43 44 45 The title Helel ben Saḥar refers to the planet Venus as the morning star and that is how the Hebrew word is usually interpreted 46 47 The Hebrew word transliterated as Helel 48 or Heylel 49 occurs only once in the Hebrew Bible 48 The Septuagint renders ה יל ל in Greek as Ἑwsforos 50 51 52 53 54 heōsphoros 55 56 bringer of dawn the Ancient Greek name for the morning star 57 Similarly the Vulgate renders ה יל ל in Latin as Lucifer the name in that language for the morning star According to the King James Bible based Strong s Concordance the original Hebrew word means shining one light bearer and the English translation given in the King James text is the Latin name for the planet Venus Lucifer 49 as it was already in the Wycliffe Bible However the translation of ה יל ל as Lucifer has been abandoned in modern English translations of Isaiah 14 12 Present day translations render ה יל ל 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 58 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 59 For the unnamed king of Babylon 60 a wide range of identifications have been proposed 61 They include a Babylonian ruler of the prophet Isaiah s own time 61 the later Nebuchadnezzar II under whom the Babylonian captivity of the Jews began 62 or Nabonidus 61 63 and the Assyrian kings Tiglath Pileser Sargon II and Sennacherib 64 65 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 46 66 Herbert Wolf held that the king of Babylon was not a specific ruler but a generic representation of the whole line of rulers 67 Isaiah 14 12 became a source for the popular conception of the fallen angel motif 68 Rabbinical Judaism has rejected any belief in rebel or fallen angels 69 In the 11th century the Pirkei De Rabbi Eliezer illustrates 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 70 An association of Isaiah 14 12 18 with a personification of evil called the devil developed outside of mainstream Rabbinic Judaism in pseudepigrapha 71 and later in Christian writings 72 particularly with the apocalypses 73 As 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 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 I saw Satan fall like lightning from heaven 74 and interpreting the passage in Isaiah as an allegory of Satan s fall from heaven 75 76 Considering pride as a major sin peaking in self deification Lucifer Helel became the template for the devil 77 As a result Lucifer was identified with the devil in Christianity and in Christian popular literature 3 as in Dante Alighieri s Inferno Joost van den Vondel s Lucifer and John Milton s Paradise Lost 78 Early medieval Christianity fairly distinguished between Lucifer and Satan While Lucifer as the devil is fixated in hell Satan executes the desires of Lucifer as his vassal 79 80 Interpretations Edit Gustave Dore 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 J Mehoffer fallen Lucifer and the hound of hell Aquila of Sinope derives the word helel the Hebrew name for the morning star from the verb yalal to lament This derivation was adopted as a proper name for an angel who laments the loss of his former beauty 81 The Christian church fathers for example Hieronymus in his Vulgate translated this as Lucifer The equation of Lucifer with the fallen angel probably occurred in 1st century Palestinian Judaism The church fathers brought the fallen lightbringer Lucifer into connection with the Devil on the basis of a saying of Jesus in the Gospel of Luke 10 18 EU I saw Satan fall from heaven like lightning 82 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 the devil Sigve K Tonstad argues that the New Testament War in Heaven theme of Revelation 12 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 83 Origen 184 185 253 254 interpreted such Old Testament passages as being about manifestations of the devil 84 85 86 Origen was not the first to interpret the Isaiah 14 passage as referring to the devil he was preceded by at least Tertullian c 160 c 225 who in his Adversus Marcionem book 5 chapters 11 and 17 twice presents as spoken by the devil the words of Isaiah 14 14 I will ascend above the tops of the clouds I will make myself like the Most High 87 88 89 Though Tertullian was a speaker of the language in which the word lucifer was created Lucifer is not among the numerous names and phrases he used to describe the devil 90 Even at the time of the Latin writer Augustine of Hippo 354 430 a contemporary of the composition of the Vulgate Lucifer had not yet become a common name for the devil 91 Augustine of Hippo s work Civitas Dei 5th century became the major opinion of Western demonology including in the Catholic Church For Augustine the rebellion of the devil was the first and final cause of evil By this he rejected some earlier teachings about Satan having fallen when the world was already created 92 Further Augustine rejects the idea that envy could have been the first sin as some early Christians believed evident from sources like Cave of Treasures in which Satan has fallen because he envies humans and refused to prostrate himself before Adam since pride loving yourself more than others and God is required to be envious hatred for the happiness of others 93 He argues that evil came first into existence by the free will of Lucifer 94 Lucifer s attempt to take God s throne is not an assault on the gates of heaven but a turn to solipsism in which the devil becomes God in his world 95 When the King of Babel uttered his phrase in Isaiah he was speaking through the spirit of Lucifer the head of devils He concluded that everyone who falls away from God are within the body of Lucifer and is a devil 96 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 97 98 99 100 101 102 An opposing view attributes to Origen the first identification of the Lucifer of Isaiah 14 12 with the devil and to Tertullian and Augustine of Hippo the spread of the story of Lucifer as fallen through pride envy of God and jealousy of humans 103 The 1409 Lollard manuscript titled Lanterne of Light associated Lucifer with the deadly sin of the pride Protestant theologian John Calvin rejected the identification of Lucifer with Satan or the devil He 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 104 Martin Luther also considered it a gross error to refer this verse to the devil 105 Counter Reformation writers like Albertanus of Brescia classified the seven deadly sins each to a specific Biblical demon 106 He as well as Peter Binsfield assigned Lucifer to the sin pride 107 Gnosticism Edit Since Lucifer s sin mainly consists of self deification some Gnostic sects identified Lucifer with the creator deity in the Old Testament 108 In the Bogomil and Cathar text Gospel of the Secret Supper Lucifer is a glorified angel but fell from heaven to establish his own kingdom and became the Demiurge who created the material world and trapped souls from heaven inside matter Jesus descended to earth to free the captured souls 109 110 In contrast to mainstream Christianity the cross was denounced as a symbol of Lucifer and his instrument in an attempt to kill Jesus 111 Latter Day Saint movement Edit Lucifer is regarded within the Latter Day Saint movement as the pre mortal name 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 112 The Doctrine and Covenants 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 Doctrine and Covenants 76 25 29 113 After becoming Satan by his fall Lucifer goeth up and down to and fro in the earth seeking to destroy the souls of men 114 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 115 116 Other occurrences EditAnthroposophy 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 structure that venerates the fundamental traits that are attributed to Lucifer The custom inspired by the teachings of Gnosticism usually reveres Lucifer not as the devil but as a savior a guardian or instructing spirit 117 or even the true god as opposed to Jehovah 118 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 119 Freemasonry Edit Leo 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 Taxil promoted a book by Diana Vaughan actually written by himself as he later confessed publicly 120 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 121 Supporters of Freemasonry assert 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 the search for light the very antithesis of dark Pike says in Morals and Dogma 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 122 Much has been made of this quote 123 Taxil s work and Pike s address continue to be quoted by anti masonic groups 124 In Devil Worship in France Arthur Edward Waite compared Taxil s work to today s tabloid journalism replete with logical and factual inconsistencies Charles Godfrey Leland 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 125 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 flies into the most distant parts of heaven the mouse which flies before the cat 126 Here the motions of Diana and Lucifer once again mirror the celestial motions of the moon and Venus respectively 127 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 126 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 125 Gallery Edit 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 Mihaly Zichy 19th century Mayor Hall and Lucifer by an unknown artist 1870 Gustave Dore s illustration for Milton s Paradise Lost III 739 742 Satan on his way to bring about the fall of man 128 Gustave Dore s illustration for Milton s Paradise Lost V 1006 1015 Satan yielding before Gabriel 129 Modern popular culture EditMain article Lucifer in popular cultureSee also EditAngra Mainyu Aphrodite Astarte Asura Aurvandil aka Earendel Azazel Devil in popular culture Doctor Faustus tragic play by Christopher Marlowe Erlik Guardian of the Threshold Inferno first of the three canticas of Dante s Divine Comedy Luceafărul a literary magazine Luceafărul a poem by the poet Mihai Eminescu Lucifer and Prometheus The Lucifer Effect Luciform body Lucis Trust Phosphorus the morning star aka Eosphorus and Heosphorus ShaharNotes Edit Lucifer is the Latin name for the planet Venus in its morning appearances It corresponds to the Greek names Fwsforos light bringer and Ἑwsforos dawn bringer Cicero wrote Stella Veneris quae Fwsforos Graece Latine dicitur Lucifer cum antegreditur solem cum subsequitur autem Hesperos The star of Venus called Fwsforos in Greek and Lucifer in Latin when it precedes Hesperos when it follows the sun 12 Pliny the Elder Sidus appellatum Veneris ante matutinum exoriens Luciferi nomen accipit contra ab occasu refulgens nuncupatur Vesper The star called Venus when it rises in the morning is given the name Lucifer but when it shines at sunset it is called Vesper 13 Virgil wrote Luciferi primo cum sidere frigida rura 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 14 Marcus Annaeus Lucanus Lucifer a Casia prospexit rupe diemque misit in Aegypton primo quoque sole calentem The morning star looked forth from Mount Casius and sent the daylight over Egypt where even sunrise is hot 15 Ovid wrote vigil nitido patefecit ab ortu purpureas Aurora fores et plena rosarum atria diffugiunt stellae quarum agmina cogit Lucifer et caeli statione novissimus exit Aurora awake in the glowing east opens wide her bright doors and her rose filled courts The stars whose ranks are shepherded by Lucifer the morning star vanish and he last of all leaves his station in the sky 16 Statius Et iam Mygdoniis elata cubilibus alto impulerat caelo gelidas Aurora tenebras rorantes excussa comas multumque sequenti sole rubens illi roseus per nubila seras aduertit flammas alienumque aethera tardo Lucifer exit equo donec pater igneus orbem impleat atque ipsi radios uetet esse sorori And now Aurora rising from her Mygdonian couch had driven the cold darkness on from high in the heavens shaking out her dewy hair her face blushing red at the pursuing sun from him roseate Lucifer averts his fires lingering in the clouds and with reluctant horse leaves the heavens no longer his until the blazing father make full his orb and forbid even his sister her beams 17 18 References Edit Old Testament Hebrew Lexical Dictionary Isaiah 14 12 a b Kohler Kaufmann 2006 Heaven and Hell in Comparative Religion with Special Reference to Dante s Divine Comedy Whitefish Montana Kessinger Publishing pp 4 5 ISBN 0 7661 6608 2 Lucifer is taken from the Latin version the Vulgate permanent dead link Originally published New York The MacMillan Co 1923 Latin Vulgate Bible Isaiah 14 DRBO org Retrieved 22 December 2012 Vulgate Isaiah Chapter 14 in Latin Sacred texts com Retrieved 22 December 2012 Lewis Charlton T Short Charles A Latin Dictionary Perseus tufts edu Retrieved 22 December 2012 Dixon Kennedy Mike 1998 Encyclopedia of Greco Roman Mythology Santa Barbara California ABC CLIO p 193 ISBN 978 1 57607 094 9 dixon kennedy lucifer Smith William 1878 Lucifer A Smaller Classical Dictionary of Biography Mythology and Geography New York City Harper p 235 Catullus 62 8 a b c Lucifer in Encyclopaedia Britannica Auffarth Christoph Stuckenbruck Loren T eds 2004 The Fall of the Angels Leiden BRILL p 62 ISBN 978 90 04 12668 8 De Natura Deorum 2 20 53 Natural History 2 36 1 Georgics3 324 325 Lucan Pharsalia 10 434 435 English translation by J D Duff Loeb Classical Library Metamorphoses 2 114 115 A S Kline s Version 2 Statius Thebaid2 134 150 P Papinius Statius 2007 Thebaid and Achilleid PDF Vol II Translated by A L Ritchie J B Hall Collaboration with M J Edwards ISBN 978 1 84718 354 5 Archived from the original PDF on 2011 07 23 R S P Beekes Etymological Dictionary of Greek Brill 2009 p 492 Mallory J P Adams D Q 2006 The Oxford Introduction to Proto Indo European and the Proto Indo European World Oxford Oxford University Press p 432 ISBN 978 0 19 929668 2 Astronomica 2 4 trans Grant Metamorphoses 2 112 ff trans Melville Metamorphoses 11 295 Metamorphoses 11 271 Pseudo Apollodorus Bibliotheca 1 7 4 EOSPHORUS amp HESPERUS Eosphoros amp Hesperos Greek Gods of the Morning amp Evening Stars Cicero De Natura Deorum 3 19 Marvin Alan Sweeney 1996 Isaiah 1 39 Eerdmans p 238 ISBN 978 0 8028 4100 1 Retrieved 23 December 2012 Cooley Jeffrey L 2008 Inana and Sukaletuda A Sumerian Astral Myth KASKAL 5 161 172 ISSN 1971 8608 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 Nemet Nejat Karen Rhea 1998 Daily Life in Ancient Mesopotamia Santa Barbara California Greenwood Publishing Group p 203 ISBN 978 0 313 29497 6 a b Lucifer Jewish Encyclopedia Retrieved 9 September 2013 Day John 2002 Yahweh and the gods and goddesses of Canaan London Continuum International Publishing Group pp 172 173 ISBN 978 0 8264 6830 7 Boyd Gregory A 1997 God at War The Bible amp Spiritual Conflict InterVarsity Press pp 159 160 ISBN 978 0 8308 1885 3 Pope Marvin H 1955 Marvin H Pope El in the Ugaritic Texts Retrieved 22 December 2012 Gary V Smith 30 August 2007 Isaiah 1 30 B amp H Publishing Group pp 314 315 ISBN 978 0 8054 0115 8 Retrieved 23 December 2012 a b Gunkel Hermann 2006 1895 Isa 14 12 14 Creation And Chaos in the Primeval Era And the Eschaton A Religio historical Study of Genesis 1 and Revelation 12 Translated by Whitney K William Jr Grand Rapids Michigan William B Eerdmans Publishing Company pp 89 90 ISBN 978 0 8028 2804 0 it is even more definitely certain that we are dealing with a native myth a b Dunn James D G Rogerson John William 2003 Eerdmans Commentary on the Bible Grand Rapids Michigan William B Eerdmans Publishing Company p 511 ISBN 978 0 8028 3711 0 Retrieved 23 December 2012 Schwartz Howard 2004 Tree of souls The mythology of Judaism New York City OUP p 108 ISBN 0 19 508679 1 Houtman Iberdina Kadari Tamar Poorthuis Marcel Tohar Vered 2016 Religious Stories in Transformation Conflict Revision and Reception Leiden Netherlands Brill Publishers p 66 ISBN 978 9 004 33481 6 Cicero De Natura Deorum Project Gutenberg Isaiah 14 Biblos Interlinear Bible Interlinearbible org Retrieved 22 December 2012 Isaiah 14 Hebrew OT Westminster Leningrad Codex Wlc hebrewtanakh com Retrieved 22 December 2012 Astronomy Helel Son of the Morning Jewish Encyclopedia 1906 ed Retrieved 1 July 2012 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 a b Isaiah Chapter 14 mechon mamre org The Mamre Institute Retrieved 29 December 2014 Gunkel expressly states that the name Helel ben Shahar clearly states that it is a question of a nature myth Morning Star son of Dawn has a curious fate He rushes gleaming up towards heaven but never reaches the heights the sunlight fades him away Schopfung und Chaos p 133 a b Hebrew Concordance he lel 1 Occurrence Bible Suite Bible Hub Leesburg Florida Biblos com Retrieved 8 September 2013 a b Strong s Concordance H1966 LXX Isaiah 14 in Greek Septuagint org Retrieved 22 December 2012 Greek OT Septuagint LXX Isaiah 14 in Greek Bibledatabase net Archived from the original on 15 January 2020 Retrieved 22 December 2012 LXX Isaiah 14 in Greek Biblos com Retrieved 6 May 2013 Septuagint Isaiah 14 in Greek Sacred Texts Retrieved 6 May 2013 Greek Septuagint LXX Isaiah Chapter 14 in Greek Blue Letter Bible Retrieved 6 May 2013 Neil Forsyth 1989 The Old Enemy Satan and the Combat Myth Princeton University Press p 136 ISBN 978 0 691 01474 6 Retrieved 22 December 2012 Nwaocha Ogechukwu Friday 30 May 2012 The Devil What Does He Look Like American Book Publishing p 35 ISBN 978 1 58982 662 5 Retrieved 22 December 2012 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 978 1 56563 516 6 Isaiah 14 3 4 Isaiah 14 12 17 Carol J Dempsey 2010 Isaiah God s Poet of Light Chalice Press p 34 ISBN 978 0 8272 1630 3 Retrieved 22 December 2012 a b c Manley Johanna ed 1995 Isaiah through the Ages Menlo Park Calif St Vladimir s Seminary Press pp 259 260 ISBN 978 0 9622536 3 8 Retrieved 22 December 2012 Breslauer S Daniel ed 1997 The seductiveness of Jewish myth challenge or response Albany State University of New York Press p 280 ISBN 0 7914 3602 0 Roy F Melugin Marvin Alan Sweeney 1996 New Visions of Isaiah Sheffield Continuum International p 116 ISBN 978 1 85075 584 5 Retrieved 22 December 2012 Laney J Carl 1997 Answers to Tough Questions from Every Book of the Bible Grand Rapids MI Kregel Publications p 127 ISBN 978 0 8254 3094 7 Retrieved 22 December 2012 Doorly William J 1992 Isaiah of Jerusalem New York Paulist Press p 93 ISBN 978 0 8091 3337 6 Retrieved 22 December 2012 Isaiah 14 18 Wolf Herbert M 1985 Interpreting Isaiah The Suffering and Glory of the Messiah Grand Rapids Mich Academie Books p 112 ISBN 978 0 310 39061 9 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 amp Wagnalls Co p 400 ISBN 1 4286 3183 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 permanent dead link 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 8276 0797 0 Adelman Rachel 2009 pp 61 62 The Jewish Encyclopedia Volume VIII p 204 Funk amp Wagnalls London 1912 David L Jeffrey 1992 A Dictionary of Biblical Tradition in English Literature Eerdmans p 199 ISBN 978 0 8028 3634 2 Retrieved 23 December 2012 Berlin Adele ed 2011 The Oxford Dictionary of the Jewish Religion Oxford University Press p 651 ISBN 978 0 19 973004 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 Luke 10 18 The Merriam Webster New Book of Word Histories Merriam Webster 1991 p 280 ISBN 978 0 87779 603 9 Retrieved 23 December 2012 name Lucifer was born magazine Harold Bloom 2005 Satan Infobase Publishing p 57 ISBN 978 0 7910 8386 4 Retrieved 23 December 2012 Litwa M David 2016 Desiring Divinity Self deification in Early Jewish and Christian Mythmaking Oxford University Press ISBN 978 0 19 046717 3 p 46 Adelman Rachel 2009 The Return of the Repressed Pirqe De Rabbi Eliezer and the Pseudepigrapha Leiden BRILL p 67 ISBN 978 90 04 17049 0 Jeffrey Burton Russell Biographie des Teufels das radikal Bose und die Macht des Guten in der Welt Bohlau Verlag Wien 2000 retrieved 19 October 2020 Dendle Peter 2001 Satan Unbound The Devil in Old English Narrative Literature University of Toronto Press ISBN 978 0 8020 8369 2 p 10 Bonnetain Yvonne S 2015 Loki Beweger der Geschichten Loki Movers of the stories in German Roter Drache ISBN 978 3 939459 68 2 OCLC 935942344 pg 263 Theissen Gerd 2009 Erleben und Verhalten der ersten Christen Eine Psychologie des Urchristentums Experience and Behavior of the First Christians A Psychology of Early Christianity in German Gutersloher Verlagshaus ISBN 978 3 641 02817 6 pg 251 Sigve K Tonstad 20 January 2007 Saving God s Reputation London New York City Continuum p 75 ISBN 978 0 567 04494 5 Retrieved 23 December 2012 Kelly Joseph Francis 2002 The Problem of Evil in the Western Tradition Collegeville Minnesota Liturgical Press p 44 ISBN 978 0 8146 5104 9 Auffarth Christoph Stuckenbruck Loren T eds 2004 p 62 Fekkes Jan 1994 Isaiah and Prophetic Traditions in the Book of Revelation London New York City Continuum p 187 ISBN 978 1 85075 456 5 Isaiah 14 14 Migne Patrologia latina vol 2 cols 500 and 514 Tertullian Ernest Evans Adversus Marcionem Book 5 English www tertullian org Retrieved 2022 04 24 Jeffrey Burton Russell 1987 Satan The Early Christian Tradition Cornell University Press p 95 ISBN 978 0 8014 9413 0 Retrieved 23 December 2012 permanent dead link Link Luther 1995 The Devil A Mask without a Face Clerkenwell London Reaktion Books p 24 ISBN 978 0 948462 67 2 Schreckenberg Heinz Schubert Kurt 1992 Jewish Historiography and Iconography in Early and Medieval Christianity Augsburg Fortress Publishers ISBN 978 0 8006 2519 1 pg 253 Burns J Patout 1988 Augustine on the Origin and Progress of Evil The Journal of Religious Ethics 16 1 9 27 JSTOR 40015076 Babcock William S 1988 Augustine on Sin and Moral Agency The Journal of Religious Ethics 16 1 28 55 JSTOR 40015077 Aiello Thomas 28 September 2010 The Man Plague Disco the Lucifer Myth and the Theology of It s Raining Men The Man Plague The Journal of Popular Culture 43 5 926 941 doi 10 1111 j 1540 5931 2010 00780 x PMID 21140934 Hollerich M J Christman A R 2007 Isaiah Interpreted by Early Christian Medieval Commentators Cambridge Eerdmans pp 175 176 Larry Alavezos 29 September 2010 A Primer on Salvation and Bible Prophecy TEACH Services p 94 ISBN 978 1 57258 640 6 Retrieved 22 December 2012 David W Daniels 2003 Answers to Your Bible Version Questions Chick Publications p 64 ISBN 978 0 7589 0507 9 Retrieved 22 December 2012 William Dembski 2009 The End of Christianity B amp H Publishing Group p 219 ISBN 978 0 8054 2743 1 Retrieved 22 December 2012 Cain Andrew 2011 The fathers of the church Jerome Commentary on Galatians Washington D C CUA Press p 74 ISBN 978 0 8132 0121 4 Hoffmann Tobias ed 2012 A Companion to Angels in Medieval Philosophy Leiden BRILL p 262 ISBN 978 90 04 18346 9 Nicolas de Dijon 1730 Prediche Quaresimali Divise In Due Tomi in Italian Vol 2 Storti p 230 Corson Ron 2008 Who is Lucifer or Satan misidentified newprotestants com Archived from the original on 2 February 2013 Retrieved 15 July 2013 Calvin John 2007 Commentary on Isaiah Vol I 404 Translated by John King Charleston S C Forgotten Books Ridderbos Jan 1985 The Bible Student s Commentary Isaiah Translated by John Vriend Grand Rapids Michigan Regency p 142 Patrick Gilli ed La pathologie du pouvoir vices crimes et delits des gouvernants antiquite moyen age epoque moderne 2016 Studies in Medieval and Reformation Traditions vol 198 Brill pg 494 Levack B 2013 The Devil Within Possession and Exorcism in the Christian West Yale University Press pg 278 Litwa M David 2016 Desiring Divinity Self deification in Early Jewish and Christian Mythmaking Oxford University Press ISBN 978 0 19 046717 3 p 46 Michael C Thomsett 2011 Heresy in the Roman Catholic Church A History McFarland ISBN 978 0 786 48539 0 p 71 Willis Barnstone Marvin Meyer 2009 The Gnostic Bible Revised and Expanded Edition Shambhala ISBN 978 0 834 82414 0 p 745 755 831 Willis Barnstone Marvin Meyer 2009 The Gnostic Bible Revised and Expanded Edition Shambhala ISBN 978 0 834 82414 0 p 745 755 751 Devils Encyclopedia of Mormonism Archived from the original on 2018 09 22 Retrieved 2017 11 29 D amp C 76 25 29 D amp C 10 27 Lucifer churchofjesuschrist org Isaiah 14 12 footnote c Michelle Belanger 2007 Vampires in Their Own Words An Anthology of Vampire Voices Llewellyn Worldwide p 175 ISBN 978 0 7387 1220 8 Spence L 1993 An Encyclopedia of Occultism Carol Publishing LaVey Anton Szandor 1969 The Book of Lucifer The Enlightenment The Satanic Bible New York Avon ISBN 978 0 380 01539 9 Leo Taxil s confession Grand Lodge of British Columbia and Yukon 2 April 2001 Retrieved 23 December 2012 Freemasonry Disclosed April 1897 Albert Pike Morals and Dogma p 321 Masonic information Lucifer Leo Taxil The tale of the Pope and the Pornographer Retrieved 14 September 2006 a b 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 a b Charles G Leland Aradia The Gospel of Witches Theophania Publishing US 2010 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 Paradise Lost Illustrations by Gustave Dore 2011 07 08 Archived from the original on 8 July 2011 Retrieved 2022 04 24 Paradise Lost Illustrations by Gustave Dore 2010 09 23 Archived from the original on 23 September 2010 Retrieved 2022 04 24 Further reading EditCharlesworth James H ed 2010 The Old Testament pseudepigrapha Peabody Mass Hendrickson ISBN 978 1 59856 491 4 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 0 8423 7089 7 Campbell Joseph 1972 Myths To Live By Repr 2nd ed London Souvenir Press ISBN 0 285 64731 8 External links Edit Wikiquote has quotations related to Lucifer Wikimedia Commons has media related to Lucifer Wikisource has the text of the 1913 Catholic Encyclopedia article Lucifer Look up Lucifer or lucifer in Wiktionary the free dictionary The Editors of Encyclopaedia Britannica 2010 Lucifer classical mythology Encyclopaedia Britannica Encyclopaedia Britannica inc Chisholm Hugh ed 1911 Lucifer devil Encyclopaedia Britannica 11th ed Cambridge University Press Portals Bible Christianity Religion Retrieved from https en wikipedia org w index php title Lucifer amp oldid 1151147481, wikipedia, wiki, book, books, library,

article

, read, download, free, free download, mp3, video, mp4, 3gp, jpg, jpeg, gif, png, picture, music, song, movie, book, game, games.