Misplaced Pages

Revision as of 15:57, 8 September 2013

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

Before the rise of Christianity, the pseudepigrapha of Enochic Judaism, the form of Judaism witnessed to in 1 Enoch and 2 Enoch, which enjoyed much popularity during the Second Temple period, gave Satan an expanded role, interpreting Isaiah 14:12-15, with its reference to the morning star, as applicable to him, and presenting him as a fallen angel cast out of heaven. Christian tradition, influenced by this presentation, came to use the Latin word for "morning star", lucifer, as a proper name ("Lucifer") for Satan as Satan was before his fall. As a result, "Lucifer has become a by-word for Satan in the Church and in popular literature", as in Dante Alighieri's Inferno and John Milton's Paradise Lost.

Lucifer or morning star

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

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.

Mythology behind Isaiah 14:12

In ancient Canaanite mythology, the morning star is pictured as a god, Attar, who attempted to occupy the throne of Ba'al and, finding he was unable to do so, descended and ruled the underworld. 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. Similarities have been noted also with the story of Ishtar's or Inanna's descent into the underworld, Ishtar and Inanna being associated with the planet Venus. The Babylonian myth of Etana has also been seen as connected.

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.

The Latin word lucifer

As an adjective, the Latin word lucifer meant "light-bringing" and was applied to the moon. As a noun, it meant "morning star", or "the fabled son of Aurora and Cephalus, and father of Ceyx", or (in poetry) "day".

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.

In the Vulgate the word lucifer is used not only for "morning star" (Isaiah 14:12, 2 Peter 1:19), but also for "the light of the morning" (Job 11:17), "the signs of the zodiac" (Job 38:32 and "the dawn" (Psalms 110:3). For "morning star", the Vulgate also uses stella matutina in Sirach 50:6 and Revelation 2:28.

Judaism

The Hebrew term Error: {{Lang}}: text has italic markup (help) in Isaiah 14:12, became a dominant conception of a fallen angel motif in Enochic Judaism, when Jewish pseudepigrapha flourished during the Second Temple period, particularly with the apocalypses. Later Rabbis, in Medieval Judaism, rejected these Enochic literary works from the Biblical canon, making every attempt to root them out. Traditionalist Rabbis often rejected any belief in rebel or fallen angels, having a view that evil is abstract. 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. Jewish exegesis of Isaiah 14:12–15 took a more humanistic approach by identifying the king of Babylon as Nebuchadnezzar II.

Christianity

Isaiah 14:12-18

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, 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. 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". 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.

The modern translations have been decried by adherents of the King James Only movement and others who hold that Isaiah 14:12 does indeed refer to the devil.

The serpent of Genesis 3

Strands of Christian tradition identify Lucifer with the serpent which was cursed for having tempted Adam and Eve in Genesis 3:1–14. In his book Undeniable Biblical Proof Jesus Christ Will Return to Planet Earth Exactly 2,000 Years After the Year of His Death, Gabriel Ansley writes: "Do you detect how God's cursing of the serpent to crawl on his belly in the dirt symbolically resembles how Lucifer was 'cast out into the Earth'? This is what propels me to believe the 'fall' of Lucifer and his angels from heaven (lofty-to-low position) occurred the very day he lied to Eve in the Garden of Eden."

With regard to Origen (who, writing in Greek, of course did not use the Latin name "Lucifer", but who interpreted as Satan the ἑωσφόρος in the Septuagint text of Isaiah 14) and of Tertullian and Augustine of Hippo (neither of whom used the name "Lucifer" for the Devil), a writer who denies that Lucifer is Satan remarks: "An interesting side note is that Origen and later Augustine believed that the Devil's envy arose from pride. Thus the Devil envied God. Tertullian on the other hand believed that the Devil was jealous of humans. Believing that the Devil was furious that God had created humans in the divine image and had given them governance over the world."

Islam

In the Quran Najmun thāqib (Ar. "blazing star") may correspond to the morning star (He. heylel) of Isaiah 14:12.

In Islam, the account of Iblis follows the Lucifer motif. Iblis is banished from heaven and becomes Satan by refusing to prostrate before Adam. Thus, he sins after the creation of man. Satan then swears an oath of revenge by tempting human beings and turning them away from God. However, in contrast to Judaic and Christian beliefs, Iblis is not seen as a fallen angel in Islam but rather a Jinn who has disobeyed God. Muslims believe that angels are the servants of God and cannot disobey Him; whereas Jinn, like men, can make choices and can choose to obey or disobey.

Occultism

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

In Anton LaVey's The Satanic Bible, Lucifer is acknowledged as one of the Four Crown Princes of Hell, particularly that of the East. Lord of the Air, Lucifer has been named "Bringer of Light, the Morning Star, Intellectualism, Enlightenment."

In the modern occultism of Madeline Montalban, Lucifer's identification as the Morning Star (Venus) equates him with Lumiel, whom she regarded as the Archangel of Light, and among Satanists he is seen as the "Torch of Baphomet" and Azazel. However, in lesser-known Kabbalah lore, Lumiel was also described as an angel of the earth, though usually Sandalphon and Uriel are the only Archangels associated with the element of earth. In any case, Lumiel's precise identity has always been controversial and many people, who tried to discover his true nature, eventually came to refer Lumiel as a "dark angel".

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

Taxil's hoax

Léo Taxil (1854–1907) claimed that Freemasonry is associated with worshipping Lucifer. In what is known as the Taxil hoax, he claimed that supposedly 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 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.

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.

Syncretism

In a syncretistic exegesis which also takes account of the Greek and Roman mythology, the summary "Lucifer, the snake, the tempter/seducer"Gen 3:13 becomes the "planet Venus", as "The apple is the fruit associated with both. Lucifer tempts Eve with an apple, whilst Paris hands Venus an apple".

Gallery

• Lucifer, by Alessandro Vellutello (1534), for Dante's Inferno, canto 34
• 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, III, 739-742: Satan on his way to bring about the fall of man
• Gustave Doré's illustration for Milton's Paradise Lost, V, 1006-1015: Satan yielding before Gabriel

See also

• Lucifer in popular culture
• Luceafăr
• Earendel
• Eosphoros
• Inferno (Dante), the first of the three canticas of Divine Comedy
• Doctor Faustus (play)

References

1. ^ "Hebrew Concordance: hê·lêl -- 1 Occurrence - Bible Suite". Bible Hub. Leesburg, Florida: Biblos.com. Retrieved 8 September 2013. {{cite web}}: Italic or bold markup not allowed in: |work= (help)
2. ^ Strong's Concordance, H1966: "shining one, morning star, Lucifer; of the king of Babylon and Satan (fig.)"
3. ^ Kohler, Dr. Kaufmann (1923). Heaven and hell in Comparative Religion with Special Reference to Dante's Divine Comedy. New York: The MacMillanCompagny. pp. 4–5. ISBN 0766166082. Lucifer, is taken from the Latin version, the Vulgate
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. ^ "Charlton T. Lewis, Charles Short, "A Latin Dictionary"". Perseus.tufts.edu. Retrieved 22 December 2012.
7. "LXX Isaiah 14" (in Greek). Septuagint.org. Retrieved 22 December 2012.
8. "Greek OT (Septuagint/LXX): Isaiah 14" (in Greek). Bibledatabase.net. Retrieved 22 December 2012.
9. "LXX Isaiah 14" (in Greek). Biblos.com. Retrieved 6 May 2013.
10. "Septuagint Isaiah 14" (in Greek). Sacred Texts. Retrieved 6 May 2013.
11. "Greek Septuagint (LXX) Isaiah - Chapter 14" (in Greek). Blue Letter Bible. Retrieved 6 May 2013.
12. Neil Forsyth (1989). The Old Enemy: Satan and the Combat Myth. Princeton University Press . p. 136. ISBN 978-06-9101-474-6. Retrieved 22 December 2012.
13. Nwaocha Ogechukwu Friday (30 May 2012). The Devil: What Does He Look Like?. American Book Publishing. p. 35. ISBN 9781589826625. Retrieved 22 December 2012.
14. ^ Adelman, Rachel (2009). The Return of the Repressed: Pirqe De-Rabbi Eliezer and the Pseudepigrapha. Leiden: BRILL. p. 67. ISBN 9-004-17049-9; ISBN 978-90-0417-049-0.
15. Taylor, Bernard A.; with word definitions by J. Lust (2009). Analytical lexicon to the Septuagint (Expanded ed.). Peabody, Mass.: Hendrickson Publishers, Inc. p. 256. ISBN 1565635167. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)CS1 maint: multiple names: authors list (link)
16. ^ Jackson, David R. (2004). Enochic Judaism. London: T&T Clark International. p. 2. ISBN 0826470890. Cite error: The named reference "Jackson,2" was defined multiple times with different content (see the help page).
17. ^ Berlin, Adele, ed. (2011). The Oxford Dictionary of the Jewish Religion. Oxford University Press. p. 651. ISBN 0-199-73004-0; ISBN 978-01-9973-004-9. {{cite book}}: Unknown parameter |editorlink1= ignored (|editor-link1= suggested) (help)
18. ^ James D. G. Dunn (2003). Eerdmans Commentary on the Bible. Eerdmans. p. 511. ISBN 9780802837110. Retrieved 23 December 2012. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
19. "Isaiah 14 Biblos Interlinear Bible". Interlinearbible.org. Retrieved 22 December 2012.
20. "Isaiah 14 Hebrew OT: Westminster Leningrad Codex". Wlc.hebrewtanakh.com. Retrieved 22 December 2012.
21. Isaiah 14:3–4
22. Isaiah 14:12–17
23. ^ Laney, J. Carl (1997). Answers to Tough Questions from Every Book of the Bible. Grand Rapids, MI: Kregel Publications. p. 127. ISBN 9780825430947. Retrieved 22 December 2012.
24. Isaiah 14:16
25. Carol J. Dempsey (2010). Isaiah: God's Poet of Light. Chalice Press. p. 34. ISBN 9780827216303. Retrieved 22 December 2012.
26. ^ Manley, Johanna (1995). Isaiah through the Ages. Menlo Park, Calif.: St Vladimir's Seminary Press. pp. 259–260. ISBN 9780962253638. Retrieved 22 December 2012. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
27. Roy F. Melugin (1996). New Visions of Isaiah. Sheffield: Continuum International. p. 116. ISBN 9781850755845. Retrieved 22 December 2012. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
28. Doorly, William J. (1992). Isaiah of Jerusalem. New York: Paulist Press. p. 93. ISBN 9780809133376. Retrieved 22 December 2012.
29. Wolf, Herbert M. (1985). Interpreting Isaiah : the suffering and glory of the Messiah. Grand Rapids, Mich.: Academie Books. p. 112. ISBN 9780310390619. Retrieved 22 December 2012.
30. John Day, Yahweh and the gods and goddesses of Canaan (Continuum International Publishing Group, 2002. ISBN 0-8264-6830-6, ISBN 978-0-8264-6830-7), pp. 172–173
31. 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
32. Marvin H. Pope, ''El in the Ugaritic Texts''. Retrieved 22 December 2012.
33. ^ Gary V. Smith, (30 August 2007). Isaiah 1-30. B&H Publishing Group. pp. 314–315. ISBN 978-0-8054-0115-80. Retrieved 23 December 2012. {{cite book}}: Check |isbn= value: length (help)CS1 maint: extra punctuation (link)
34. Marvin Alan Sweeney, (1996). Isaiah 1-39. Eerdmans. p. 238. ISBN 9780802841001. Retrieved 23 December 2012.{{cite book}}: CS1 maint: extra punctuation (link)
35. ^ "Lucifer". Jewish Encyclopedia. Retrieved 23 December 2012.
36. Schwartz, Howard (2004). Tree of souls: The mythology of Judaism. New York: OUP. p. 108. ISBN 0195086791.
37. Auffarth, Christoph; Stuckenbruck, Loren T., eds. (2004). The Fall of the Angels. Leiden: BRILL. p. 62. ISBN 9-004-12668-6; ISBN 978-90-0412-668-8.
38. Anthony Maas, "Lucifer" in Catholic Encyclopedia (New York 1910)
39. Herzog, Schaff- (1909). Samuel MacAuley Jackson, Charles Colebrook Sherman, George William Gilmore (ed.). The New Schaff-Herzog Encyclopedia of Religious Thought: Chamier-Draendorf (Volume 3 ed.). USA: Funk & Wagnalls Co. p. 400. ISBN 1428631836.{{cite book}}: CS1 maint: multiple names: editors list (link)
40. Bamberger, Bernard J. (2006). Fallen angels : soldiers of satan's realm (1. paperback ed.). Philadelphia, Pa.: Jewish Publ. Soc. of America. p. 148,149. ISBN 0827607970.
41. Adelman, Rachel (2009). pp. 61–62.
42. Breslauer, edited by S. Daniel (1997). The seductiveness of Jewish myth : challenge or response?. Albany: State University of New York Press. p. 280. ISBN 0791436020. {{cite book}}: |first= has generic name (help)
43. David L. Jeffrey (1992). A Dictionary of Biblical Tradition in English Literature. Eerdmans. p. 199. ISBN 978-08-0283-634-2. Retrieved 23 December 2012.
44. Sigve K Tonstad, (20 January 2007). Saving God's Reputation. Continuum International Publishing Group. p. 75. ISBN 9780567044945. Retrieved 23 December 2012.{{cite book}}: CS1 maint: extra punctuation (link)
45. ^ Luther Link (1995). The Devil: A Mask without a Face. Reaktion Book. p. 24. ISBN 9780948462672. Retrieved 23 December 2012.
46. "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.
47. Jeffrey Burton Russell (1987). Satan: The Early Christian Tradition. Cornell University Press. p. 95. ISBN 9780801494130. Retrieved 23 December 2012.
48. The Merriam-Webster New Book of Word Histories. Merriam-Webster. 1991. p. 280. ISBN 9780877796039. Retrieved 23 December 2012.
49. Harold Bloom (2005). Satan. Infobase Publishing. p. 57. ISBN 9780791083864. Retrieved 23 December 2012.
50. Johanna Manley (1995). Isaiah through the Ages. St Vladimir's Seminary Press. p. 252. ISBN 9780962253638. Retrieved 23 December 2012.
51. "Ésaïe 14:12-15" (in French). Biblegateway.com. Retrieved 23 December 2012.
52. "Jesaja 14:12" (in German). Bibeltext.com. Retrieved 23 December 2012.
53. "Isaías 14:12-17" (in Portuguese). Biblegateway.com. Retrieved 23 December 2012.
54. "Isaías 14:12" (in Spanish). Biblegateway.com. Retrieved 23 December 2012.
55. Calvin, John (2007). Commentary on Isaiah. Vol. I:404. Translated by John King. Charleston, S.C.: Forgotten Books.
56. Ridderbos, Jan (1985). The Bible Student’s Commentary: Isaiah. Translated by John Vriend. Grand Rapids, Michigan: Regency. p. 142.
57. Larry Alavezos (29 September 2010). A Primer on Salvation and Bible Prophecy. TEACH Services. p. 94. ISBN 9781572586406. Retrieved 22 December 2012.
58. David W. Daniels (2003). Answers to Your Bible Version Questions. Chick Publications. p. 64. ISBN 9780758905079. Retrieved 22 December 2012.
59. William Dembski (2009). The End of Christianity. B&H Publishing Group. p. 219. ISBN 9780805427431. Retrieved 22 December 2012.
60. Mungovan, Timothy R. (2011). The Book of Revelation. A Clear and Precise Understanding. Bloomington, Indiana: Trafford Publishing. p. 139. ISBN 1-426-96864-7; ISBN 978-14-2696-864-8.
61. Graham, Billy (1995) . Angels. Ringing Assurance that We Are Not Alone. Nashville, Tennessee: Thomas Nelson Inc. ISBN 0-849-93871-6; ISBN 978-08-4993-871-9. Quote.
62. Ansley, Gabriel (2010). Undeniable Biblical Proof Jesus Christ Will Return to Planet Earth Exactly 2,000 Years After the Year of His Death. Minneapolis: Hillcrest Publishing Group. p. 72. ISBN 1-936-10744-9; ISBN 978-19-3610-744-5.
63. Joseph Francis Kelly, The Problem of Evil in the Western Tradition (Liturgical Press 2002 ISBN 978-0-81465104-9), p. 44.
64. Auffarth, Christoph; Stuckenbruck, Loren T., eds. (2004). p. 62.
65. Jan Fekkes, Isaiah and Prophetic Traditions in the Book of Revelation (Continuum 1994 ISBN 978-1-85075456-5), p. 187
66. Corson, Ron (2008). "WHO IS LUCIFER...OR SATAN MISIDENTIFIED". newprotestants.com. Retrieved 15 July 2013.
67. Quran 86:3
68. Glassé, Cyril (2008). The new encyclopedia of Islam (3rd ed.). Lanham: Rowman & Littlefield Publishers. pp. 388, 389. ISBN 0742562964.
69. Jung, Rabbi Leo (2004 Reprint). Fallen angels in Jewish, Christian, and Mohammedan literature. Whitefish, MT: Kessinger Reprints. pp. 34–35. ISBN 0766179389. {{cite book}}: Check date values in: |year= (help)CS1 maint: year (link)
70. Alternative Religions
71. Michelle Belanger (2007). Vampires in Their Own Words: An Anthology of Vampire Voices. Llewellyn Worldwide. p. 175. ISBN 0-7387-1220-5.
72. Spence, L. (1993). An Encyclopedia of Occultism. Carol Publishing.
73. LaVey, Anton Szandor (1969). "The Book of Lucifer: The Enlightenment". The Satanic Bible. New York: Avon. ISBN 978-0380015399. {{cite book}}: |access-date= requires |url= (help)
74. "Madeline Montalban and the Order of the Morning Star". Sheridandouglas.co.uk. Retrieved 23 December 2012.
75. "Adversarial Doctrine". Bible of the Adversary. Succubus Productions. 2007. p. 8.
76. "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).
77. "Leo Taxil's confession". Grand Lodge of British Columbia and Yukon. 2 April 2001. Retrieved 23 December 2012.
78. Freemasonry Disclosed April 1897
79. "Leo Taxil: The tale of the Pope and the Pornographer". Retrieved 14 September 2006.
80. Black, Jonathan (2013). The Secret History of the World. As Laid Down by the Secret Societies. London: Quercus. ISBN 0-857-38308-6; ISBN 978-08-5738-308-2. Quote.
81. Black, Jonathan (2013). Quote.

Further reading

• Charlesworth, edited by James H. (2010). The Old Testament pseudepigrapha. Peabody, Mass.: Hendrickson. ISBN 1598564919. {{cite book}}: |first= has generic name (help)
• TBD (2001). Walter A. Elwell, Philip Wesley Comfort (ed.). Tyndale Bible Dictionary, Dayspring, Daystar. Wheaton, Ill.: Tyndale House Publishers. p. 363. ISBN 0842370897. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
• Campbell, Joseph (1972). Myths To Live By ( ed.). : Souvenir Press. ISBN 0-285-64731-8.

External links

• Chisholm, Hugh, ed. (1911). "Lucifer" . Encyclopædia Britannica (11th ed.). Cambridge University Press.
• Jewish Encyclopedia: Lucifer
• Collins English Dictionary available also online: Lucifer
• Merriam-Webster's Collegiate Dictionary available also online: Lucifer
• Random House Webster's Unabridged Dictionary available also online: Lucifer
• The American Heritage Dictionary of the English Language, available also online: Lucifer
• Vocabulary.com: Lucifer
• "Lucifer and Satan"
• Who is Lucifer?

• Use dmy dates from July 2012
• Abrahamic mythology
• Angels in Christianity
• Archangels
• Christian mythology
• Christian terms
• Demons in Christianity
• Fallen angels
• Hell
• Individual angels
• Luciferianism
• Vulgate Latin words and phrases
• Satan
• Satanism
• Venus
• Roman gods