As a name for the Devil, the more common meaning in English, "Lucifer" is the rendering of the Hebrew word הֵילֵל in Isaiah (Isaiah 14:12) given in the King James Version of the Bible. The translators of this version took the word from the Latin Vulgate, which translated הֵילֵל by the Latin word lucifer (uncapitalized), meaning "the morning star, the planet Venus", or, as an adjective, "light-bringing".
In Isaiah 14:12Edit
The Hebrew word, transliterated as Hêlêl  or Heylel (pron. as Hay-LALE), occurs once in the Hebrew Bible  and according to the KJV-based Strong's Concordance means "shining one, light-bearer". The Septuagint renders הֵילֵל in Greek as Ἑωσφόρος  (heōsphoros), a name, literally "bringer of dawn", for the morning star.
According to both Christian  and Jewish exegesis, in the Book of Isaiah, chapter 14, the King of Babylon, Nebuchadnezzar II, conqueror of Jerusalem, is condemned in a prophetic vision by the prophet Isaiah and is called the "Morning Star" (planet Venus). In this chapter the Hebrew text says הֵילֵל בֶּן-שָׁחַר (Helel ben Shachar, "shining one, son of the morning"). "Helel ben Shahar" may refer to the Morning Star, but the text in Isaiah 14 gives no indication that Helel was a star or planet.
Later Christian tradition came to use the Latin word for "morning star", lucifer, as the proper name ("Lucifer") of the Devil as he was before his fall. As a result, "Lucifer has become a byword for Satan or the Devil in the church and in popular literature", as in Dante Alighieri's Inferno, Joost van den Vondel's Lucifer, and John Milton's Paradise Lost. However, unlike the English word, the Latin word was not used exclusively in this way and was applied to others also, including Jesus. The image of a morning star fallen from the sky is generally believed among scholars to have a parallel in Canaanite mythology.
The translation of הֵילֵל as "Lucifer", as in the King James Version, has been abandoned in modern English translations of Isaiah 14:12. Present-day translations 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).
The term appears in the context of an oracle against a dead king of Babylon, who is addressed as הילל בן שחר (Hêlêl ben Šāḥar), rendered in the King James Version as "O Lucifer, son of the morning!" and in 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!" 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?'"
J. Carl Laney has pointed out that in the final verses here quoted, the king of Babylon is described not as a god or an angel but as a man; and that man may have been not Nebuchadnezzar II, but rather his son, Belshazzar. Nebuchadnezzar was gripped by a spiritual fervor to build a temple to the moon god Sin (possibly analogous with Hubal, the primary god of pre-Islamic Mecca), and his son ruled as regent. The Abrahamic scriptural texts could be interpreted as a weak usurping of true kingly power, and a taunt at the failed regency of Belshazzar.
For the unnamed "king of Babylon" a wide range of identifications have been proposed. They include a Babylonian ruler of the prophet Isaiah's own time the later Nebuchadnezzar II, under whom the Babylonian captivity of the Jews began, or Nabonidus, and the Assyrian kings Tiglath-Pileser, Sargon II and Sennacherib. Herbert Wolf held that the "king of Babylon" was not a specific ruler but a generic representation of the whole line of rulers.
In ancient Canaanite mythology, the morning star is pictured as a god, Attar, who attempted to occupy the throne of Ba'al and, finding he was unable to do so, descended and ruled the underworld. 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. 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.
Similarities have been noted with the East Semitic story of Ishtar's or Inanna's descent into the underworld, Ishtar and Inanna being associated with the planet Venus. 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."
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. This Jewish tradition has echoes also in Jewish pseudepigrapha such as 2 Enoch and the Life of Adam and Eve.
In classical mythology, Lucifer ("light-bringer" in Latin), Phosphorus (same meaning in Greek), Eosphoros ("dawn-bringer" in Greek) was a personification of the morning star as a male figure bearing a torch, "the fabled son of Aurora and Cephalus, and father of Ceyx". There is almost no legend about the Lucifer of classical mythology, but he was often presented in poetry as heralding the dawn.
As an adjective, the Latin word lucifer meant "light-bringing" and was applied to the moon. As a noun, it meant "morning star", or, in Roman mythology, its divine personification, as indicated above under Classical mythology, or, in poetry, one day in a succession of days.
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"). Lucifer is not the only expression that the Vulgate uses to speak of the morning star: three times it uses stella matutina: Sirach 50:6 (referring to the actual morning star), and Revelation 2:28 (of uncertain reference) and 22:16 (referring to Jesus).
Indications that in Christian tradition the Latin word lucifer, unlike the English word, did not necessarily call a fallen angel to mind exist also outside the text of the Vulgate. Two bishops bore that name: Saint Lucifer of Cagliari, and Lucifer of Siena.
In Latin, the word is applied to John the Baptist and is used as a title of Jesus himself in several early Christian hymns. The morning hymn Lucis largitor splendide of Hilary contains the line: "Tu verus mundi lucifer" (you are the true light bringer of the world). Some interpreted the mention of the morning star (lucifer) in Ambrose's hymn Aeterne rerum conditor as referring allegorically to Jesus and the mention of the cock, the herald of the day (praeco) in the same hymn as referring to John the Baptist. Likewise, in the medieval hymn Christe qui lux es et dies, some manuscripts have the line "Lucifer lucem proferens".
The Latin word lucifer is also used of Jesus in the Easter Proclamation prayer to God regarding the paschal candle: Flammas eius lucifer matutinus inveniat: ille, inquam, lucifer, qui nescit occasum. Christus Filius tuus, qui, regressus ab inferis, humano generi serenus illuxit, et vivit et regnat in saecula saeculorum ("May this flame be found still burning by the Morning Star: the one Morning Star who never sets, Christ your Son, who, coming back from death's domain, has shed his peaceful light on humanity, and lives and reigns for ever and ever"). In the works of Latin grammarians, Lucifer, like Daniel, was discussed as an example of a personal name.
The Hebrew words הֵילֵל בֶּן-שָׁחַר (Helel ben Shaḥar, "day-star, son of the morning") in Isaiah 14:12 are part of a prophetic vision against an oppressive king of Babylon. Jewish exegesis of Isaiah 14:12–15 identified the king of Babylon as Nebuchadnezzar II. 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".
Apocrypha and pseudepigraphaEdit
2 Enoch 29:3 Here Satanail was hurled from the height together with his angels
However the editor of the standard modern edition (Charlesworth, Old Testament Pseudepigrapha Vol.1) pipelines[clarification needed] 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." Furthermore, the name used in 2 Enoch, Satanail, is not directly related to the Isaiah 14 text, and the surrounding imagery of fire suggests Ezekiel 28:17–18.
Other instances of lucifer in the Old Testament pseudepigrapha are related to the "star" Venus, in the Sibylline Oracles battle of the constellations (line 517) "Lucifer fought mounted on the back of Leo", or the entirely rewritten Christian version of the Greek Apocalypse of Ezra 4:32 which has a reference to Lucifer as Antichrist.
An association of Isaiah 14:12–18 with a personification of evil, called the devil developed outside of mainstream Rabbinic Judaism in pseudepigrapha and Christian writings, particularly with the apocalypses.
Especially Isaiah 14:12, became a dominant conception of a fallen angel motif in 1 Enoch 86–90 and 2 Enoch 29:3–4.[clarification needed] Rabbinical Judaism rejected any belief in rebel or fallen angels. In the 11th century, the Pirqe 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).
Christian writers applied the words of Isaiah 14:12 to Satan. Sigve K Tonstad argues that the New Testament War in Heaven theme of Revelation 12:7–9, in which the dragon "who is called the devil and Satan … was thrown down to the earth", derives from the passage in Isaiah 14. Origen (184/185 – 253/254) interpreted such Old Testament passages as being about manifestations of the Devil; but writing in Greek, not Latin, he did not identify the devil with the name "Lucifer". 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, but "Lucifer" is not among the numerous names and phrases he used to describe the devil. Even at the time of the Latin writer Augustine of Hippo (354–430), "Lucifer" had not yet become a common name for the Devil.
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.
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. 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, German, Portuguese, and Spanish. Even the Vulgate text in Latin is printed with lower-case lucifer (morning star), not upper-case Lucifer (proper name).
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." Luther also considered it a gross error to refer this verse to the devil.
Lucifer as Satan or the devilEdit
Those treating "Lucifer" as a name for Satan may use that name when speaking of such accounts of the devil or Satan as the following:
- Satan inciting David to number Israel (1 Chronicles 21:1), though in 2 Samuel 24:1 it is stated that God caused David to take census of Israel
- Job tested by Satan (Book of Job)
- Satan ready to accuse the high priest Joshua (Zechariah 3:1–2)
- Sin brought into the world through the devil's envy (Wisdom 2:24)
- "The prince of the power of the air, the spirit that is now at work in the sons of disobedience" (Ephesians 2:2)
- "The god of this world" (2 Corinthians 4:4).
- The devil disputing with Michael about the body of Moses (Jude 1:9)
- The dragon of the Book of Revelation "who is called the devil and Satan" (Revelation 12:9;20:2)
They may also use the name "Lucifer" when speaking of Satan's motive for rebelling and of the nature of his sin, which, without using the name "Lucifer", 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. 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, 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.
Lucifer is regarded within The Church of Jesus Christ of Latter-day Saints 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. Mormon scripture reads:
"And this we saw also, and bear record, that an angel of God who was in authority in the presence of God, who rebelled against the Only Begotten Son whom the Father loved and who was in the bosom of the Father, was thrust down from the presence of God and the Son, and was called Perdition, for the heavens wept over him—he was Lucifer, a son of the morning. And we beheld, and lo, he is fallen! is fallen, even a son of the morning! And while we were yet in the Spirit, the Lord commanded us that we should write the vision; for we beheld Satan, that old serpent, even the devil, who rebelled against God, and sought to take the kingdom of our God and his Christ—Wherefore, he maketh war with the saints of God, and encompasseth them round about."
After becoming Satan by his fall, Lucifer "goeth up and down, to and fro in the earth, seeking to destroy the souls of men". Mormons consider Isaiah 14:12 to be referring to both the king of the Babylonians and the devil.
In Islamic traditions the Morning Star or Ishtar is called Zohra or Zohrah and commonly related to a "beautiful woman". Two fallen angels named Harut and Marut were seduced by her beauty to commit shirk, murder, adultery and drinking wine. In their drunken state, Zohra elicited from these angels the secret words to ascend to heaven. Then she uttered the secret words, she elevated to the first heaven, but was imprisoned or transformed into Venus.
In Islam the Devil is known as Iblīs (Arabic: إبليس, plural: ابالسة abālisah) or Shaytān (Arabic: شيطان, plural: شياطين shayātīn). Iblis is banished from heaven for refusing to prostrate himself before Adam, which is similar to the earlier 3 Enoch, chapter 4, in which all of the angels prostrate themselves before Enoch, an early descendant of Adam. Thus, he sins after the creation of man. He asks God for seducing human to sin until judgment day as long God's curse rest on him. 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 judgment day, but that Iblis will have no power over all mankind except who wants to follow Iblis. QS (17:63–65) This story is cited multiple times in the Qur'an for different reasons.
Islamic literature presents Iblis as God worshipping and very pious until he refused to prostrate to Adam due to his jealousy and pride. Iblis is also considered to be a type of supernatural being known as the Jinn, instead of an angel, who were made out of smokeless fire and created before humankind. However, regardless of whether Iblis was an angel or a jinn, Islam refuses the idea the devil envied or rebelled against God, since Islam asserts absolute sovereignty of the creator, thus a creature aware of God would not rebel against him. As well as Christianity, Islam associates Lucifer with an Angel of light, Iblis being also ascribed to a kind of light, that leads to falsehood and sin. Hasan of Basra was quoted as saying: "If Iblis were to reveal his light to mankind, they would worship him as god." Likewise Ayn al-Quzat Hamadani stated, Iblis represents the "Dark light" that is the earthen world, standing in opposite to the Muhammadan Light that represents the heavens.
In the Bogomil and Cathar text Gospel of the secret supper, Lucifer is a glorified angel and the older brother of Jesus, but fell from heaven to establish his own kingdom and became the Demiurge. Therefore, he created the material world and trapped souls from heaven inside matter. Jesus descended to earth to free the captured souls.
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 is a belief system that venerates the essential characteristics that are affixed to Lucifer. The tradition, influenced by Gnosticism, usually reveres Lucifer not as the devil, but as a liberator, a guardian or guiding spirit or even the true god as opposed to Jehovah.
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. The title 'lord of the air' is based upon Ephesians 2:2, which uses the phrase 'prince of the power of the air' to refer to the pagan god Zeus, but that phrase later became conflated with Satan.
Author Michael W. Ford has written on Lucifer as a "mask" of the adversary, a motivator and illuminating force of the mind and subconscious.
Léo Taxil (1854–1907) claimed that Freemasonry is associated with worshipping Lucifer. In what is known as the Taxil hoax, he alleged that leading Freemason Albert Pike had addressed "The 23 Supreme Confederated Councils of the world" (an invention of Taxil), instructing them that Lucifer was God, and was in opposition to the evil god Adonai. Supporters of Freemasonry contend that, when Albert Pike and other Masonic scholars spoke about the "Luciferian path," or the "energies of Lucifer," they were referring to the Morning Star, the light bearer, the search for light; the very antithesis of dark, satanic evil. Taxil promoted a book by Diana Vaughan (actually written by himself, as he later confessed publicly) 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.
Taxil's work and Pike's address continue to be quoted by anti-masonic groups.
Lucifer, by William Blake, for Dante's Inferno, canto 34
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, V, 1006–1015: Satan yielding before Gabriel
- Angra Mainyu
- Phosphorus (morning star)
- Devil in popular culture
- Doctor Faustus (play)
- Guardian of the Threshold
- Inferno (Dante), the first of the three canticas of Divine Comedy
- Luceafărul (poem), a poem by the poet Mihai Eminescu
- Luceafărul, a literary magazine
- The Lucifer Effect
- Lucifer and Prometheus
- Venus (astrology)
- Venus (mythology)
- "Lucifer". Merriam-Webster Dictionary. Retrieved 2017-07-26.
- "Lucifer". Oxford Dictionaries. Oxford University Press. Retrieved 2017-07-26.
- "Lucifer". Dictionary.com Unabridged. Random House. Retrieved 2017-07-26.
- Kohler, Dr. Kaufmann (2006). Heaven and Hell in Comparative Religion with Special Reference to Dante's Divine Comedy. New York: The MacMillanCompagny. pp. 4–5. ISBN 0-76616608-2.
Lucifer, is taken from the Latin version, the Vulgate
- "Latin Vulgate Bible: Isaiah 14". DRBO.org. Retrieved 22 December 2012.
- "Vulgate: Isaiah Chapter 14" (in Latin). Sacred-texts.com. Retrieved 22 December 2012.
- "Charlton T. Lewis, Charles Short, "A Latin Dictionary"". Perseus.tufts.edu. Retrieved 22 December 2012.
- Mike Dixon-Kennedy, Encyclopedia of Greco-Roman Mythology (ABC-CLIO 1998), p. 193 ISBN 9781576070949
- "Hebrew Concordance: hê·lêl – 1 Occurrence – Bible Suite". Bible Hub. Leesburg, Florida: Biblos.com. Retrieved 8 September 2013.
- Strong's Concordance, H1966: "shining one, morning star, Lucifer; of the king of Babylon and Satan (fig.)"
- "LXX Isaiah 14" (in Greek). Septuagint.org. Retrieved 22 December 2012.
- "Greek OT (Septuagint/LXX): Isaiah 14" (in Greek). Bibledatabase.net. 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 978-0-69101474-6. Retrieved 22 December 2012.
- Nwaocha Ogechukwu Friday (30 May 2012). The Devil: What Does He Look Like?. American Book Publishing. p. 35. ISBN 978-1-58982662-5. Retrieved 22 December 2012.
- Adelman, Rachel (2009). The Return of the Repressed: Pirqe De-Rabbi Eliezer and the Pseudepigrapha. Leiden: BRILL. p. 67. ISBN 978-9-00417049-0.
- Taylor, Bernard A.; with word definitions by J. Lust; Eynikel, E.; Hauspie, K. (2009). Analytical lexicon to the Septuagint (Expanded ed.). Peabody, Mass.: Hendrickson Publishers, Inc. p. 256. ISBN 1-56563516-7.
- Examples of Christian literal exegesis of Isaiah 14:12
- Helel ben Shaḥar "day-star, son of the dawn"; planet Venus is one of the brightest celestial bodies at night, which can be seen in the early morning when no other star can be seen any more, but vanishes when the sun, the real light, rises.
- "ASTRONOMY – Helel Son of the Morning". The unedited full-text of the 1906 Jewish Encyclopedia. JewishEncyclopedia.com. Retrieved 1 July 2012.
- "ASTRONOMY – Helel, Son of the Morning". The unedited full-text of the 1906 Jewish Encyclopedia. JewishEncyclopedia.com. Retrieved 1 July 2012.
- Gunkel, "Schöpfung und Chaos," pp. 132 et seq.
- "Isaiah Chapter 14". mechon-mamre.org. The Mamre Institute. Retrieved 29 December 2014.
- "Lucifer". Encyclopædia Britannica. Retrieved 6 September 2013.
- See Latin word lucifer below.
- See #Mythology
- James D. G. Dunn; John William Rogerson (2003). Eerdmans Commentary on the Bible. Eerdmans. p. 511. ISBN 978-0-80283711-0. Retrieved 23 December 2012.
- "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.
- Isaiah 14:3–4
- Isaiah 14:12–17
- Laney, J. Carl (1997). Answers to Tough Questions from Every Book of the Bible. Grand Rapids, MI: Kregel Publications. p. 127. ISBN 978-0-82543094-7. Retrieved 22 December 2012.
- Isaiah 14:16
- Carol J. Dempsey (2010). Isaiah: God's Poet of Light. Chalice Press. p. 34. ISBN 978-0-82721630-3. Retrieved 22 December 2012.
- Manley, Johanna; Manley, edited by Johanna (1995). Isaiah through the Ages. Menlo Park, Calif.: St Vladimir's Seminary Press. pp. 259–260. ISBN 978-0-96225363-8. Retrieved 22 December 2012.
- Roy F. Melugin; Marvin Alan Sweeney (1996). New Visions of Isaiah. Sheffield: Continuum International. p. 116. ISBN 978-1-85075584-5. Retrieved 22 December 2012.
- Doorly, William J. (1992). Isaiah of Jerusalem. New York: Paulist Press. p. 93. ISBN 978-0-80913337-6. Retrieved 22 December 2012.
- Wolf, Herbert M. (1985). Interpreting Isaiah: The Suffering and Glory of the Messiah. Grand Rapids, Mich.: Academie Books. p. 112. ISBN 978-0-31039061-9.
- 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
- 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
- Marvin H. Pope, ''El in the Ugaritic Texts''. Retrieved 22 December 2012.
- Gary V. Smith (30 August 2007). Isaiah 1–30. B&H Publishing Group. pp. 314–315. ISBN 978-0-80540115-8. Retrieved 23 December 2012.
- Gunkel, Hermann (2006) [Originally published in German in 1895]. "Isa 14:12–14 (pp. 89ff.)". Creation And Chaos in the Primeval Era And the Eschaton. A Religio-historical Study of Genesis 1 and Revelation 12. Contributor Heinrich Zimmern, foreword by Peter Machinist, translated by K. William Whitney Jr. Grand Rapids, Michigan: Wm. B. Eerdmans Publishing. ISBN 978-0-8028-2804-0. page 90: "it is even more definitely certain that we are dealing with a native myth!"
- Marvin Alan Sweeney (1996). Isaiah 1–39. Eerdmans. p. 238. ISBN 978-0-80284100-1. Retrieved 23 December 2012.
- "Lucifer". Jewish Encyclopedia. Retrieved 9 September 2013.
- Schwartz, Howard (2004). Tree of souls: The mythology of Judaism. New York: OUP. p. 108. ISBN 0-19508679-1.
- "Lucifer" in Encyclopaedia Britannica]
- Auffarth, Christoph; Stuckenbruck, Loren T., eds. (2004). The Fall of the Angels. Leiden: BRILL. p. 62. ISBN 978-9-00412668-8.
- Anthony Maas, "Lucifer" in Catholic Encyclopedia (New York 1910)
- 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."
- March Notes p224 "Lucifer: this the lovers of allegory interpreted of Christ, making John the Baptist the praeco."
- March Notes p235 "For the use of Lucifer for Christ, see Hilary's hymn as above".
- Mark Amsler, Etymology and Grammatical Discourse in Late Antiquity and the Early Middle Ages (John Benjamins 1989) ISBN 978-9-02724527-4, p. 66
- 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.
- Breslauer, S. Daniel, ed. (1997). The seductiveness of Jewish myth : challenge or response?. Albany: State University of New York Press. p. 280. ISBN 0-79143602-0.
- Isaiah 14:18
- Charlesworth Old Testament Pseudepigrapha vol.1 p. 139 "Origen falls back on the Bible when he expands the fall of Lucifer" p. 148 2 Enoch 29:3 Here Satanail was hurled from the height together with his angels "form of the Lucifer myth found here in 2En" p. 149 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.
- Charlesworth Vol.1 p. 405 Sibylline Oracles line 517 "Lucifer fought mounted on the back of Leo"
- p. 567 Greek Apocalypse of Ezra Antichrist "the 'Lucifer' theme (4:32)
- David L. Jeffrey (1992). A Dictionary of Biblical Tradition in English Literature. Eerdmans. p. 199. ISBN 978-0-80283634-2. Retrieved 23 December 2012.
- Berlin, Adele, ed. (2011). The Oxford Dictionary of the Jewish Religion. Oxford University Press. p. 651. ISBN 978-0-19973004-9.
The notion of Satan as the opponent of God and the chief evil figure in a panoply of demons seems to emerge in the Pseudepigrapha ... Satan's expanded role describes him as ... cast out of heaven as a fallen angel (a misinterpretation of Is 14.12)."
- Herzog, Schaff- (1909). Samuel MacAuley Jackson; Charles Colebrook Sherman; George William Gilmore, eds. The New Schaff-Herzog Encyclopedia of Religious Thought: Chamier-Draendorf (Volume 3 ed.). USA: Funk & Wagnalls Co. p. 400. ISBN 1-42863183-6.
Heylel (Isa. xiv. 12), the "day star, fallen from heaven," is interesting as an early instance of what, especially in pseudepigraphic literature, became a dominant conception, that of fallen angels.
- Bamberger, Bernard J. (2006). Fallen Angels: Soldiers of Satan's Realm (1. paperback ed.). Philadelphia, Pa.: Jewish Publ. Soc. of America. pp. 148, 149. ISBN 0-82760797-0.
- Adelman, Rachel (2009). pp. 61–62.
- Sigve K Tonstad (20 January 2007). Saving God's Reputation. London, New York City: Continuum. p. 75. ISBN 978-0-56704494-5. Retrieved 23 December 2012.
- Link, Luther (1995). The Devil: A Mask without a Face. Clerkenwell, London: Reaktion Books. p. 24. ISBN 978-0-94846267-2.
- Kelly, Joseph Francis (2002). The Problem of Evil in the Western Tradition. Collegeville, Minnesota: Liturgical Press. p. 44. ISBN 978-0-81465104-9.
- 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 978-1-85075456-5.
- "Tertullian, ''Adversus Marcionem'', book 5, chapters 11 and 17 (Migne, ''Patrologia latina'', vol. 2, cols. 500 and 514)" (PDF) (in Latin). Retrieved 23 December 2012.
- Jeffrey Burton Russell (1987). Satan: The Early Christian Tradition. Cornell University Press. p. 95. ISBN 978-0-80149413-0. Retrieved 23 December 2012.
- The Merriam-Webster New Book of Word Histories. Merriam-Webster. 1991. p. 280. ISBN 978-0-87779603-9. Retrieved 23 December 2012.
- Harold Bloom (2005). Satan. Infobase Publishing. p. 57. ISBN 978-0-79108386-4. Retrieved 23 December 2012.
- Johanna Manley (1995). Isaiah through the Ages. St Vladimir's Seminary Press. p. 252. ISBN 978-0-96225363-8. Retrieved 23 December 2012.
- "Ésaïe 14:12–15" (in French). Biblegateway.com. Retrieved 23 December 2012.
- "Jesaja 14:12" (in German). Bibeltext.com. Retrieved 23 December 2012.
- "Isaías 14:12–17" (in Portuguese). Biblegateway.com. Retrieved 23 December 2012.
- "Isaías 14:12" (in Spanish). Biblegateway.com. Retrieved 23 December 2012.
- Calvin, John (2007). Commentary on Isaiah. 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.
- Larry Alavezos (29 September 2010). A Primer on Salvation and Bible Prophecy. TEACH Services. p. 94. ISBN 978-1-57258640-6. Retrieved 22 December 2012.
- David W. Daniels (2003). Answers to Your Bible Version Questions. Chick Publications. p. 64. ISBN 978-0-75890507-9. Retrieved 22 December 2012.
- William Dembski (2009). The End of Christianity. B&H Publishing Group. p. 219. ISBN 978-0-80542743-1. Retrieved 22 December 2012.
- Cain, Andrew (2011). The fathers of the church. Jerome. Commentary on Galatians. Washington, D.C.: CUA Press. p. 74. ISBN 978-0-81320121-4.
- Hoffmann, Tobias, ed. (2012). A Companion to Angels in Medieval Philosophy. Leiden: BRILL. p. 262. ISBN 978-9-00418346-9.
- Nicolas (de Dijon) (1730). Prediche Quaresimali: Divise In Due Tomi, Volume 2 (in Italian). 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.
- "Devils – Encyclopedia of Mormonism".
- "D&C 76:25–29".
- "D&C 10:27".
- "Lucifer - lds.org".
- "Isaiah 14:12, footnote c".
- Muhammad Asad The Road To Mecca The Book Foundation 1954 ISBN 978-0-992-79810-9
- William Percy William Percy's Mahomet and His Heaven: A Critical Edition Ashgate Publishing 2006 ISBN 978-0-754-65406-3 page 18
- Mahmoud Ayoub The Qur'an and Its Interpreters , Volume 1 SUNY Press 1984 ISBN 978-0-873-95727-4 page 87
- Jung, Rabbi Leo (2004). Fallen angels in Jewish, Christian, and Mohammedan literature (Reprint ed.). Whitefish, MT: Kessinger Reprints. pp. 34–35. ISBN 0-76617938-9.
- Scott B. Noegel, Brannon M. Wheeler, The A to Z of Prophets in Islam and Judaism (Scarecrow Press 2010) ISBN 978-1-46171895-6, p. 170
- Patrick Hughes, Thomas Patrick Hughes, Dictionary of Islam (Asian Educational Services 19950) ISBN 978-81-2060672-2, p. 135
- Wendy Doniger, Merriam-Webster's Encyclopedia of World Religions (Merriam-Webster 1999) ISBN 978-0-87779044-0, p. 484
- Juan Eduardo Campo, Encyclopedia of Islam (Ìnfobase 2009) ISBN 978-1-43812696-8, p. 402
- Jeffrey Burton Russell, Lucifer (Cornell University Press 1986) ISBN 978-0-80149429-1, 56
- Amira El-Zein Islam, Arabs, and Intelligent World of the Jinn Syracuse University Press 2009 ISBN 9780815650706 page 45
- Carl W. Ernst Words of Ecstasy in Sufism SUNY Press 1985 page 80
- Sebastian Günther, Todd Lawson Roads to Paradise: Eschatology and Concepts of the Hereafter in Islam (2 vols): Volume 1: Foundations and the Formation of a Tradition. Reflections on the Hereafter in the Quran and Islamic Religious Thought / Volume 2: Continuity and Change. The Plurality of Eschatological Representations in the Islamicate World Thought (SET) BRILL 2016 ISBN 978-9-004-33315-4 page 569
- Michael C. Thomsett Heresy in the Roman Catholic Church: A History McFarland 2011 ISBN 978-0-786-48539-0 page 71
- Willis Barnstone, Marvin Meyer The Gnostic Bible: Revised and Expanded Edition Shambhala Publications 2009 ISBN 978-0-834-82414-0 p. 745-755 and p. 831
- Michelle Belanger (2007). Vampires in Their Own Words: An Anthology of Vampire Voices. Llewellyn Worldwide. p. 175. ISBN 0-73871220-5.
- 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 978-038001539-9.
- "Adversarial Doctrine". Bible of the Adversary. Succubus Productions. 2007. p. 8.
- "Lucifer, the Son of the Morning! Is it he who bears the Light, and with its splendors intolerable blinds feeble, sensual, or selfish Souls? Doubt it not!" (Albert Pike, Morals and Dogma, p. 321). Much has been made of this quote (Masonic information: Lucifer).
- "Leo Taxil's confession". Grand Lodge of British Columbia and Yukon. 2 April 2001. Retrieved 23 December 2012.
- Freemasonry Disclosed April 1897
- "Leo Taxil: The tale of the Pope and the Pornographer". Retrieved 14 September 2006.
- Charlesworth, edited by James H. (2010). The Old Testament pseudepigrapha. Peabody, Mass.: Hendrickson. ISBN 1-59856-491-9.
- TBD; Elwell, Walter A.; Comfort, Philip W. (2001). Walter A. Elwell; Philip Wesley Comfort, eds. Tyndale Bible Dictionary, Dayspring, Daystar. Wheaton, Ill.: Tyndale House Publishers. p. 363. ISBN 0842370897.
- Campbell, Joseph (1972). Myths To Live By (Repr. 2nd ed.). [London]: Souvenir Press. ISBN 0-285-64731-8.
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