Lucifer: Difference between revisions

In this passage Isaiah applies to a king of Babylon the image of the morning star fallen from the sky, an image he is generally believed to have borrowed from a legend in Canaanite mythology.<ref>See [[#Mythology behind Isaiah 14:12]] below.</ref>

Later Christian tradition came to use the Latin word for "morning star", ''lucifer'', as a proper name ("Lucifer") for [[Satan]] as he was before his fall.<ref>{{cite web | url=http://www.britannica.com/EBchecked/topic/350594/Lucifer | title=Lucifer | publisher=''Encyclopædia Britannica'' | accessdate=6 September 2013}}</ref> As a result, "Lucifer has become a by-word for Satan in the Church and in popular literature",<ref name=Kohler1923/> as in Dante Alighieri's ''Inferno'' and John Milton's ''Paradise Lost''.<ref name="Adelman"/> However, the Latin word never came to be used almost exclusively, as in English, in this way, and was applied to others also, including Christ.<ref>See [[#Latin word ''lucifer''|Latin word ''lucifer'']] below.</ref>

The term appears in the context of an oracle against a dead king of Babylon,<ref name=Eerdmans/> who is addressed as הילל בן שחר (''hêlêl ben šāḥar''),<ref>{{cite web|url=http://interlinearbible.org/isaiah/14-12.htm |title=Isaiah 14 Biblos Interlinear Bible |publisher=Interlinearbible.org |accessdate=22 December 2012}}</ref><ref>{{cite web|url=http://wlc.hebrewtanakh.com/isaiah/14.htm |title=Isaiah 14 Hebrew OT: Westminster Leningrad Codex |publisher=Wlc.hebrewtanakh.com |accessdate=22 December 2012}}</ref> rendered by the King James Version as "O Lucifer, son of the morning!" and by others as "morning star, son of the dawn".

In a modern translation from the original Hebrew, the passage in which the phrase "Lucifer" or "morning star" occurs begins with the statement: "On the day the Lord gives you relief from your suffering and turmoil and from the harsh labour forced on you, you will take up this taunt against the king of Babylon: How the oppressor has come to an end! How his fury has ended!"<ref>Isaiah 14:3–4</ref> After describing the death of the king, the taunt continues:

::"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 Aqraa|Mount Zaphon]]. I will ascend above the tops of the clouds; I will make myself like the Most High.' But you are brought down to the realm of the dead, to the depths of the pit. Those who see you stare at you, they ponder your fate: 'Is this the man who shook the earth and made kingdoms tremble, the man who made the world a wilderness, who overthrew its cities and would not let his captives go home?'"<ref>Isaiah 14:12–17</ref>

J. Carl Laney has pointed out that in the final verses here quoted, the king of Babylon is described not as a god or an angel but as a man.<ref name=Laney/><ref>Isaiah 14:16</ref>

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

In ancient Canaanite mythology, the morning star is pictured as a god, Attar, who attempted to occupy the throne of [[Baal|Ba'al]] and, finding he was unable to do so, descended and ruled the underworld.<ref>[http://books.google.com/books?id=y-gfwlltlRwC John Day, Yahweh and the gods and goddesses of Canaan] (Continuum International Publishing Group, 2002. ISBN 0-82646830-6. ISBN 978-0-8264-6830-7), pp. 172–173</ref><ref>[http://books.google.com/books?id=Hj791_BeAF0C Gregory A. Boyd, God at War: The Bible & Spiritual Conflict] (InterVarsity Press, 1997 ISBN 0-8308-1885-5. ISBN 978-0-8308-1885-3), pp. 159–160</ref> The original myth may have been about a lesser god Helel trying to dethrone the Canaanite high god El who lived on a mountain to the north.<ref>{{cite book|url=http://books.google.com/books?id=ns4UAAAAIAAJ&printsec=frontcover&dq=Pope+%22El+in+the+Ugaritic+texts%22 |title=Marvin H. Pope, '&#39;El in the Ugaritic Texts'&#39; |publisher=|accessdate=22 December 2012}}</ref><ref name=GVS/> Hermann Gunkel's reconstruction of the myth told of a mighty warrior called Hêlal, whose ambition it was to ascend higher than all the other stellar divinities, but who had to descend to the depths; it thus portrayed as a battle the process by which the bright morning star fails to reach the highest point in the sky before being faded out by the rising sun.<ref name=Gunkel/>

Similarities have been noted with the East Semitic story of Ishtar's or Inanna's descent into the underworld,<ref name=GVS>{{cite book|url=http://books.google.com/books?id=cLN08jf_C2EC&pg=PA314&dq=%22several+attempts+to+find+mythical+allusions%22 |author=Gary V. Smith, |title=Isaiah 1-30 |ISBN=978-0-80540115-8 |pages=314–315 |publisher=B&H Publishing Group |date=30 August 2007 |accessdate=23 December 2012}}</ref> Ishtar and Inanna being associated with the planet Venus.<ref>{{cite book|url=http://books.google.com/books?id=BdSzj9-SZv0C&pg=PA238&dq=%22identified+with+the+morning+star%22 |author=Marvin Alan Sweeney, |title=Isaiah 1-39 |ISBN=978-0-80284100-1 |page=238 |publisher=Eerdmans |year=1996 |accessdate=23 December 2012}}</ref> A connection has been seen also with the Babylonian myth of Etana. The ''Jewish Encyclopedia'' comments:

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

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

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

However the editor of the standard modern edition (Charlesworth ''OTP'' Vol.1) pipelines the verse as a probable later Christian interpolation on the grounds that "Christian explanations of the origin of evil linked Lk 10:18 with Isa 14 and eventually Gen.3 so vs 4 could be a Christian interpolation... Jewish theology concentrated on Gen 6., and this is prominent in the Enoch cycle as in other apocalypses." Further the name used in 2 Enoch, Satanail, is not directly related to the Isaiah 14 text and the surrounding imagery of fire and stones suggests Ezekiel 28.<ref>Charlesworth Old Testament Pseudepigrapha vol.1 p139 "Origen falls back on the Bible when he expands the fall of Lucifer" p148 2 Enoch 29:3 Here Satanail was hurled from the height together with his angels "form of the Lucifer myth found here in 2En" p149  2 Enoch footnote Christian explanations of the origin of evil linked Lk 10:18 with Isa 14 and eventually Gen.3  so vs 4 could be a Christian interpolation. In the Byzantine tradition Satan's revolt took place on the fourth day, not the second as here. Jewish theology concentrated on Gen 6., and this is prominent in the Enoch cycle as in other apocalypses.</ref>

Other instances of "Lucifer" in the Old Testament Pseudepigrapha are related simply to the "star" Venus, in the Sibylline Oracles battle of the constellations (line 517) "Lucifer fought mounted on the back of Leo",<ref>Charlesworth Vol.1 p405 Sibylline Oracles line 517 "Lucifer fought mounted on the back of Leo"</ref> or the entirely rewritten Christian version of the Greek Apocalypse of Ezra 4:32 which has a reference to Lucifer as Antichrist.<ref>p567 Greek Apocalypse of Ezra Antichrist "the 'Lucifer' theme (4:32)</ref>

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

As an adjective, the Latin word ''lucifer'' meant "light-bringing" and was applied to the moon.<ref name=Lewis&S/> As a noun, it meant "morning star", or, in [[Roman mythology]], its divine personification as "the fabled son of Aurora<ref name="Auffarth">{{cite book | editor1-first=Christoph | editor1-last=Auffarth | editor2-first=Loren T. | editor2-last=Stuckenbruck | title=The Fall of the Angels | url=http://books.google.com/books?id=lhNyGFkT3QYC&printsec=frontcover | year=2004 | publisher=BRILL | location=Leiden | page=[http://books.google.com/books?id=lhNyGFkT3QYC&pg=PA62&dq=%22Lucifer+who+in+Roman+mythology+is+the+son+of+Aurora%22%22This+corresponds+to+the+Greek+mythology+where+Eos,+the+goddess+of+dawn,+gives+birth+to+the+morning+star+Phosphorus%3B+see+Hesiod,+Theog.+986f.%22 62]  | id=ISBN 978-9-00412668-8| isbn= 9-00412668-6}}</ref> and Cephalus, and father of Ceyx", or (in poetry) "day".<ref name=Lewis&S/>

The second of the meanings attached to the word when used as a noun corresponds to the image in Greek mythology of ''Eos'', the goddess of dawn, giving birth to the morning star Phosphorus.<ref name="Auffarth"/>

Isaiah 14:12 is not the only place where the Vulgate uses the word ''lucifer''. It uses the same word four more times, in contexts where it clearly has no reference to a fallen angel: 2 Peter 1:19 (meaning "morning star"), Job 11:17 ("the light of the morning"), Job 38:32 ("the signs of the zodiac") and Psalms 110:3 ("the dawn").<ref>[http://www.newadvent.org/cathen/09410a.htm Anthony Maas, "Lucifer" in ''Catholic Encyclopedia'' (New York 1910)]</ref> To speak of the morning star, ''lucifer'' is not the only expression that the Vulgate uses: three times it uses ''stella matutina'': Sirach 50:6 (referring to the actual morning star), and Revelation 2:28 (of uncertain reference) and 22:16 (referring to Jesus).

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

In Latin, the word is applied to John the Baptist and is used as a title of Christ himself in several early Christian hymns. The morning hymn ''Lucis largitor spendide'' of Hilary contains the line: "Tu verus mundi lucifer".<ref>March, Francis Andrew ''Latin Hymns with English Notes'', Douglass Series of Christian Greek and Latin Writers. Vol.1 Latin Hymns. Notes p218 "Lucifer: God - Christ is here addressed as the true light bringer, in distinction from the planet Venus. Such etymological turns are common in the hymns. Lucifer is a familiar epithet of John the Baptist in the early church, as well as of the "Son of the morning," mentioned in Isaiah xiv., ... This description of the King of Babylon was applied by Tertullian and others to Satan, and the mistake has led to the present meanings of Lucifer. See Webster's Dictionary."</ref> Some interpreted the mention of the morning star (''lucifer'') in Ambrose's hymn ''Aeterne rerum conditor'' as referring allegorically to Christ and the mention of the cock, the herald of the day (''praeco'') in the same hymn as referring to John the Baptist.<ref>March Notes p224 "Lucifer: this the lovers of allegory interpreted of Christ, making John the Baptist the ''praeco''."</ref> Likewise, in the medieval hymn ''Christe qui lux es et dies'', some manuscripts have the line "Lucifer lucem proferens".<ref>March Notes p235 "For the use of Lucifer for Christ, see Hilary's hymn as above".</ref>

The Latin word ''lucifer'' is also used of Christ in the Easter Proclamation prayer to God regarding the paschal candle: ''Flammas eius lucifer matutinus inveniat: ille, inquam, lucifer, qui nescit occasum. Christus Filius tuus, qui, regressus ab inferis, humano generi serenus illuxit, et vivit et regnat in saecula saeculorum'' (May this flame be found still burning by the Morning Star: the one Morning Star who never sets, Christ your Son, who, coming back from death's domain, has shed his peaceful light on humanity, and lives and reigns for ever and ever). In the works of Latin grammarians, Lucifer, like Daniel, was discussed as an example of a personal name.<ref>[http://books.google.com/books?id=kDi9rHgh8lYC&pg=PA66&dq=Amsler+Lucifer+%22proper+name%22&hl=en&sa=X&ei=fjFUUp-JGdKGhQfD6YHwBA&redir_esc=y#v=onepage&q=Amsler%20Lucifer%20%22proper%20name%22&f=false Mark Amsler, ''Etymology and Grammatical Discourse in Late Antiquity and the Early Middle Ages'' (John Benjamins 1989 ISBN 978-9-02724527-4), p. 66]</ref>

==Judaism==

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

Early Christians were influenced by the association of Isaiah 14:12-18 with the [[Devil]], which had developed in the period between the writing of the Hebrew Bible and the New Testament,<ref>{{cite book|url=http://books.google.com/books?id=7R0IGTSvIVIC&pg=PA199&dq=Origen+name+Lucifer |author=David L. Jeffrey |title=A Dictionary of Biblical Tradition in English Literature |ISBN=978-0-80283634-2 |page=199 |publisher=Eerdmans |year=1992 |accessdate=23 December 2012}}</ref> also called the Intertestamental Period when the deuterocanonical books were written. Even in the New Testament itself, Sigve K Tonstad argues, the War in Heaven theme of Revelation 12:7-9, in which the dragon "who is called the devil and Satan … was thrown down to the earth", derives from the passage in Isaiah 14.<ref>{{cite book|url=http://books.google.com/books?id=YYNJxKrhcDAC&pg=PA75&dq=Tonstad+%22derives+from+the+poem%22&hl=en&sa=X&ei=soQJULj0H8SzhAftu4XuCQ&redir_esc=y#v=onepage&q=Tonstad%20%22derives%20from%20the%20poem%22&f=false |author=Sigve K Tonstad, |title=Saving God's Reputation |isbn=978-0-56704494-5 |page=75 | publisher=Continuum International Publishing Group | location=London, New York City |date=20 January 2007 |accessdate=23 December 2012}}</ref> Origen (184/185 – 253/254) interpreted such Old Testament passages as being about manifestations of the Devil; but of course, writing in Greek, not Latin, he did not identify the Devil with the name "Lucifer".<ref name=Mask>{{cite book | url=http://books.google.com/books?id=EU7Qt5HSmHAC&printsec=frontcover | title=The Devil. A Mask without a Face | first=Luther | last=Link | publisher=Reaktion Books | location=Clerkenwell, London | year=1995 |page=[http://books.google.com/books?id=EU7Qt5HSmHAC&pg=PA24&dq=Augustine's+%22at+the+time+he+was+writing,+Lucifer+was+not+a+common+name+for+the+Devil%22%22two+centuries+earlier,+Origen+interpreted%22%22Isaiah+as+references+to+the+manifestations+of+the+Devil.+But+no-one%22%22identify+the+Devil+with+the+name+of+Lucifer%22 24] | id=ISBN 978-0-94846267-2 | isbn=0-94846267-1}}</ref><ref>{{cite book | url=http://books.google.com/books?id=Rg2RJAIZ4k4C&printsec=frontcover | title=The Problem of Evil in the Western Tradition | first=Joseph Francis | last=Kelly | publisher=Liturgical Press | location=Collegeville, Minnesota | year=2002 | page=[http://books.google.it/books?id=Rg2RJAIZ4k4C&pg=PA44&dq=%22Origen's+approach+had+an+unintended+side+effect,+a+new+name+for+the+devil%22%22allegorized+it+as+Satan+falling+from+heaven.+When+Christians%20translated+the+phrase%22%22into+Latin,+they+used+the+word+lucifer%22 44] | id=ISBN 978-0-81465104-9 | isbn=0-81465104-6}}</ref><ref>Auffarth, Christoph; Stuckenbruck, Loren T., eds. (2004). p. [http://books.google.com/books?id=lhNyGFkT3QYC&pg=PA62&dq=Origen+Lucifer 62].</ref><ref>{{cite book | url=http://books.google.com/books?id=uEnXbRWbi0AC&printsec=frontcover | title=Isaiah and Prophetic Traditions in the Book of Revelation | first=Jan | last=Fekkes | year=1994 | publisher=Continuum | location=London, New York City | page=[http://books.google.it/books?id=uEnXbRWbi0AC&pg=187&dq=%22the+spiritual+interpretation+of+Isa%22%22with+reference+to+a+fall+of+Satan+is+only+first+attested+certainly+with+Origen%22 187]  | id=ISBN 978-1-85075456-5 | isbn=1-85075456-X}}</ref> Tertullian (c. 160 – c. 225), who wrote in Latin, also understood Isaiah 14:14 ("I will ascend above the tops of the clouds; I will make myself like the Most High") as spoken by the Devil,<ref>{{cite web|url=http://www.documentacatholicaomnia.eu/02m/0160-0220,_Tertullianus,_Adversus_Marcionem,_MLT.pdf |title=Tertullian, '&#39;Adversus Marcionem'&#39;, book 5, chapters 11 and 17 (Migne, '&#39;Patrologia latina'&#39;, vol. 2, cols. 500 and 514) |format=PDF |accessdate=23 December 2012 |language=Latin}}</ref> but "Lucifer" is not among the numerous names and phrases he used to describe the Devil.<ref>{{cite book|url=http://books.google.com/books?id=gxwR74_cpx4C&pg=PA95&lpg=PA95&dq=%22Tertullian+used+many+names+and+phrases%22&source=bl&ots=MSN2Qu_OKv&sig=zZ5SIvtEhHR9W57DxV2avuuYbVQ&hl=en&sa=X&ei=CaMRUKuUBorDhAfyj4G4CA&redir_esc=y#v=onepage&q=%22Tertullian%20used%20many%20names%20and%20phrases%22&f=false |author=Jeffrey Burton Russell |title=Satan: The Early Christian Tradition |publisher=Cornell University Press |ISBN=978-0-80149413-0 |page=95 |year=1987 |accessdate=23 December 2012}}</ref> Even at the time of the Latin writer Augustine of Hippo (354 – 430), "Lucifer" had not yet become a common name for the Devil.<ref name=Mask/>

Some time later, the metaphor of the morning star that Isaiah 14:12 applied to a king of Babylon gave rise to the general use of the Latin word for "morning star", capitalized, as the original name of the Devil before his fall from grace, linking Isaiah 14:12 with Luke 10:18 ("I saw Satan fall like lightning from heaven") and interpreting the passage in Isaiah as an allegory of Satan's fall from heaven.<ref>{{cite book|url=http://books.google.com/books?id=IrcZEZ1bOJsC&pg=PA280&lpg=PA280&dq=name+Lucifer+was+born+-magazine&source=bl&ots=7Qwvlc4AZr&sig=UbOS0ltHHmWrzrd36c6z8VSXmus&hl=en&sa=X&ei=z6oRUJ3cEdKZhQfTw4HgDw&redir_esc=y#v=onepage&q=name%20Lucifer%20was%20born%20-magazine&f=false |title=The Merriam-Webster New Book of Word Histories |ISBN=978-0-87779603-9 |page=280 |publisher=Merriam-Webster |year=1991 |accessdate=23 December 2012}}</ref><ref>{{cite book|url=http://books.google.com/books?id=X5-pmLBcw44C&pg=PA57&dq=%22the+name+Lucifer+was+given%22 |author=Harold Bloom |title=Satan |publisher=Infobase Publishing |year=2005 |ISBN=978-0-79108386-4 |page=57 |accessdate=23 December 2012}}</ref>

However, the understanding of the morning star in Isaiah 14:12 as a metaphor referring to a king of Babylon continued also to exist among Christians. Theodoret of Cyrus (c. 393 – c. 457) wrote that Isaiah calls the king "morning star", not as being the star, but as having had the illusion of being it.<ref>{{cite book|url=http://books.google.com/books?id=y17fkvqXOBcC&pg=PA252&dq=%22Theodoret+of+Cyrus%22%22illusion+of+so+being%22 |author=Johanna Manley |title=Isaiah through the Ages |publisher=St Vladimir's Seminary Press |year=1995 |ISBN=978-0-96225363-8 |page=252 |accessdate=23 December 2012}}</ref> The same understanding is shown in Christian translations of the passage, which in English generally use "morning star" rather than treating the word as a proper name, "Lucifer". So too in other languages, such as French,<ref>{{cite web|url=http://www.biblegateway.com/passage/?search=%C3%89sa%C3%AFe+14%3A12-15&version=LSG |title=Ésaïe 14:12-15 |publisher=Biblegateway.com |accessdate=23 December 2012 |language=French}}</ref> German,<ref>{{cite web|url=http://bibeltext.com/isaiah/14-12.htm |title=Jesaja 14:12 |publisher=Bibeltext.com |accessdate=23 December 2012 |language=German}}</ref> Portuguese,<ref>{{cite web|url=http://www.biblegateway.com/passage/?search=Isa%C3%ADas+14%3A12-17&version=AA |title=Isaías 14:12-17 |publisher=Biblegateway.com |accessdate=23 December 2012 |language=Portuguese}}</ref> and Spanish.<ref>{{cite web|url=http://www.biblegateway.com/passage/?search=Isaiah%2014:12&version=LBLA |title=Isaías 14:12 |publisher=Biblegateway.com |accessdate=23 December 2012|language=Spanish}}</ref> Even the Vulgate text in Latin is printed with lower-case ''lucifer'' (morning star), not upper-case ''Lucifer'' (proper name).<ref name="Vulgate Latin: Isaiah Chapter 14"/>

John Calvin said: "The exposition of this passage, which some have given, as if it referred to Satan, has arisen from ignorance: for the context plainly shows these statements must be understood in reference to the king of the Babylonians."<ref>{{cite book |last=Calvin |first=John |others=Translated by John King |title=Commentary on Isaiah |volume=I:404 |year=2007 |publisher=Forgotten Books |location=Charleston, S.C.}}</ref> Martin Luther also considered it a gross error to refer this verse to the devil.<ref>{{cite book |last=Ridderbos |first=Jan |others=Translated by John Vriend |title=The Bible Student’s Commentary: Isaiah |page=142 |year=1985 |publisher=Regency |location=Grand Rapids, Michigan}}</ref>

=== Christians who identify Lucifer with Satan or the Devil ===

Adherents of the King James Only movement and others who hold that Isaiah 14:12 does indeed refer to the devil have decried the modern translations.<ref>{{cite book|url=http://books.google.com/?id=_1Y-9sCXItMC&pg=PA94&dq=%22the+KJV+correctly+translates%22 |title=A Primer on Salvation and Bible Prophecy |author=Larry Alavezos |publisher=TEACH Services |isbn=978-1-57258640-6 |date=29 September 2010 |page=94 |accessdate=22 December 2012}}</ref><ref>{{cite book|url=http://books.google.com/?id=vDrfOawsb4UC&pg=PA64&dq=%22say+Lucifer+or+morning+star%22 |author=David W. Daniels |title=Answers to Your Bible Version Questions |isbn=978-0-75890507-9 |page=64 |publisher=Chick Publications |year=2003 |accessdate=22 December 2012}}</ref><ref>{{cite book|url=http://books.google.com/?id=C7a9fgCKqz8C&pg=PA219&dq=%22refers+preeminently+to+Satan%22 |author=William Dembski |title=The End of Christianity |isbn=978-0-80542743-1 |page=219 |publisher=B&H Publishing Group |year=2009 |accessdate=22 December 2012}}</ref>

Treating "Lucifer" as a name for the devil or Satan, they may use that name when speaking of such accounts of the devil or Satan as the following:<br/>

- Satan inciting [[David]] to number Israel (1 Chronicles 21:1)<br/>

- Satan ready to accuse the high priest Joshua (Zechariah 3:1-2)<br/>

- [[Sin]] brought into the world through the devil's envy (Wisdom 2:24)<br/>

- "The prince of the power of the air, the spirit that is now at work in the sons of disobedience" (Ephesians 2:2)<br/>

- "The god of this world" (2 Corinthians 4:4)<br/>

- The devil disputing with Michael about the body of Moses (Jude 1:9)<br/>

- The dragon of the Book of Revelation "who is called the devil and Satan" (Revelation 12:9;20:2)

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

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

Luciferianism is a belief system that venerates the essential characteristics that are affixed to Lucifer. The tradition, influenced by Gnosticism, usually reveres Lucifer not as the Devil, but as a liberator or guiding spirit<ref>{{cite book |title=Vampires in Their Own Words: An Anthology of Vampire Voices |author=Michelle Belanger |publisher=Llewellyn Worldwide |year=2007 |page=175 |isbn=0-73871220-5}}</ref> or even the true god as opposed to Jehovah.<ref>{{cite book |title=An Encyclopedia of Occultism |author=Spence, L. |publisher=Carol Publishing |year=1993}}</ref>

In Anton LaVey's ''The Satanic Bible'', Lucifer is one of the Four Crown Princes of Hell, particularly that of the East. Lord of the Air, and is called "Bringer of Light, the Morning Star, Intellectualism, Enlightenment."<ref name=LaVey>{{cite book|last=LaVey|first=Anton Szandor|title=The Satanic Bible|year=1969|publisher=Avon|location=New York|isbn=978-038001539-9|accessdate=23 December 2012|chapter=The Book of Lucifer: The Enlightenment}}</ref>

Author Michael W. Ford has written on Lucifer as a "mask" of the Adversary, a motivator and illuminating force of the mind and subconscious.<ref>{{cite book|title=Bible of the Adversary|year=2007|publisher=Succubus Productions|page=8|chapter=Adversarial Doctrine}}</ref>

{{quote|With frightening cynicism, the miserable person we shall not name here [Taxil] declared before an assembly especially convened for him that for twelve years he had prepared and carried out to the end the most sacrilegious of hoaxes. We have always been careful to publish special articles concerning Palladism and Diana Vaughan. We are now giving in this issue a complete list of these articles, which can now be considered as not having existed.<ref>''Freemasonry Disclosed'' April 1897</ref>}}

Taxil's work and Pike's address continue to be quoted by anti-masonic groups.<ref>{{cite web |url=http://www.masonicinfo.com/taxil.htm |title=Leo Taxil: The tale of the Pope and the Pornographer |accessdate=14 September 2006}}</ref>

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

*Charlesworth, edited by James H. (2010). ''The Old Testament pseudepigrapha''. Peabody, Mass.: Hendrickson. ISBN 1598564919.

*Campbell, Joseph (1972). ''Myths To Live By'' ([2nd ed., repr.] ed.). [London]: Souvenir Press. ISBN 0-285-64731-8.

==External Links==

*[https://en.wikipedia.org/wiki/Lucifer The original source of this article at Wikipedia]

*''Jewish Encyclopedia'': [http://www.jewishencyclopedia.com/articles/10177-lucifer Lucifer]

*''Collins English Dictionary'' available also [http://www.collinsdictionary.com/dictionary/english/lucifer online: Lucifer]

*''Merriam-Webster's Collegiate Dictionary'' available also [http://www.merriam-webster.com/dictionary/lucifer online: Lucifer]

*''Random House Webster's Unabridged Dictionary'' available also [http://dictionary.reference.com/browse/lucifer online: Lucifer]

*''The American Heritage Dictionary of the English Language'', available also [http://www.thefreedictionary.com/Lucifer online: Lucifer]

*[http://www.vocabulary.com/dictionary/Lucifer Vocabulary.com: Lucifer]

* [http://www.freemasonry.bcy.ca/texts/LuciferandSatan.html "Lucifer and Satan"]

*[http://www.neoluciferianchurch.dk/who-is-lucifer.php Who is Lucifer?]