Lucifer
VIEW:25 DATA:01-04-2020
bringing light
Hitchcock's Bible Names Dictionary
Depending upon who you believe he is either of the firstborn son of god or the Devil Christian/Gnostic
Gods and Goddess Reference
LUCIFER.In Isa_14:12 occurs the phrase helçl (helâl) ben shachar, commonly but incorrectly rendered Lucifer son of the morning, as if the expression helçl (helâl) must mean the morning-star (cf. AVm [Note: Authorized Version margin.] and RV [Note: Revised Version.] day-star). In this connexion, helçl (helâl) can denote only the waning of some luminary, as it is forcibly compared with the impending fate of the then king of Babylon, whose utter destruction the prophet is engaged in foretelling, The waning luminary intended by the author may probably have been only the old moon crescent seen at dawn, just about to disappear. It could scarcely have been a morning-star, whose chief point would be its brightness. This allusion to a waning luminary possibly reflects some myth similar to the Greek Phaethon legend (Gunkel, Schöpfung und Chaos, 132134). From a supposed reference in Luk_10:18 and Rev_9:1-11 to this passage in Isaiah, the name Lucifer came to be used synonymously with Satan.
N. A. Koenig.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
"light bringer", "the morning star": Isa_14:12 (helel, "spreading brightness".) Symbol of the once bright but now fallen king of Babylon. The title belongs of right to Christ (Rev_22:16), therefore about to be assumed by antichrist, of whom Babylon is type and mystical Babylon the forerunner (Rev_17:4-5). The language is primarily drawn from that of Satan himself, the spirit that energized the pagan world power Babylon, that now energizes the apostate church, and shall at last energize the last secular antichrist (the fourth kingdom little horn) and his champion, the false prophet (the third kingdom little horn), the harlot's successor, who shall oppress Israel, as the fourth kingdom little horn oppresses the Gentile world: Dan_7:8-26 (Chaldee); Dan_8:9-11 (Hebrew); Rev_13:4; Rev_16:13-14; 2Th_2:9. "Lucifer" is thus naturally applied to Satan (Luk_10:18; Rev_12:8-9; Jud_1:6). Jesus saith, cf6 "I will give him that overcometh the morning star", i.e. Myself (Rev_2:28; Rev_22:16); reflecting My brightness, he shall shine like Me "the morning star," sharing My kingly glory of which a star is the symbol (Num_24:17; Mat_2:2).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Lu'cifer. (light-bearer). Found in Isa_14:12 coupled with the epithet "son of the morning", clearly signifies a "bright star", and probably what we call the morning star. In this passage, it is a symbolical representation of the king of Babylon, in his splendor and in his fall.
Its application, from St. Jerome downward, to Satan in his fall from heaven, arises probably from the fact that the Babylonian empire is, in Scripture, represented as the type of tyrannical and self idolizing power, and especially connected with the empire of the Evil One in the Apocalypse.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
lū?si-fẽr, lōō?si-fẽr: The morning star, an epithet of the planet Venus. See ASTROLOGY, 11.
International Standard Bible Encyclopedia
PRINTER 1915.
Lu?cifer, a word that occurs once in the English Version in the lines?
'How art thou fallen from heaven,
Lucifer, son of the morning!
How art thou felled to the ground,
That didst weaken the nations!'
(Isa_14:12). The meaning of the Hebrew word seems to be 'brilliant,' 'splendid,' 'illustrious,' and it appears to have been the Hebrew name of the morning star. Tertullian and Gregory the Great understood this passage of Isaiah in reference to the fall of Satan; in consequence of which the name Lucifer has since been applied to Satan; and this is now the usual acceptation of the word. But Dr. Henderson, who in his Isaiah renders the line, 'Illustrious son of the morning!' justly remarks in his annotation: 'The application of this passage to Satan, and to the fall of the apostate angels, is one of those gross perversions of Sacred Writ which so extensively obtain, and which are to be traced to a proneness to seek for more in any given passage than it really contains, a disposition to be influenced by sound rather than sense, and an implicit faith in received interpretations. The scope and connection show that none but the king of Babylon is meant. In the figurative language of the Hebrews a star signifies an illustrious king or prince (Num_24:17; comp. Rev_2:28; Rev_22:16). The monarch here referred to, having surpassed all other kings in royal splendor, is compared to the harbinger of day, whose brilliancy surpasses that of the surrounding stars. Falling from heaven denotes a sudden political overthrow?a removal from the position of high and conspicuous dignity formerly occupied (comp. Rev_6:13; Rev_8:10).
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Lucifer
(Heb. Heylel', הֵילֵל; Sept. ὁ ῾Εωσφόρος), a word that once occurs in the English Version in the lines,
"How art thou fallen from heaven,
O Lucifer, son of the morning!
How art thou cut down to the ground,
Which didst weaken the nations!"
(Isa_14:12). It is taken from the Vulgate, which understood the Hebrew word to be the name of the morning star, and therefore rendered it by the Latin name of that star, Lucifer, i.e., "light-bringing." The derivation has been supposed to be from הָלִל, halal', to shine. The same word here translated "Lucifer," however, occurs also in Eze_21:12 [17], as the imperative of יָלִל, yalal', " to howl," "to lament," and is there rendered "howl." Some take it in the same acceptation in the above passage, and would translate. "Howl, son of the morning!" But to this the structure of the verse is entirely opposed, for the parallelism requires the second line to refer entirely to the condition of the star before it had fallen, as the parallel member, the fourth line, does to the state of the tree before it was cut down. Hence the former derivation is to be preferred, namely, "brilliant," "splendid," "illustrious," or, as in the Septuagint, Vulgate, the rabbinical commentators, Luther, and others, "brilliant star;" and if Henylel, in this sense, was the proper name among the Hebrews of the morning star, then "Lucifer" is not only a correct but beautiful interpretation, both as regards the sense and the application. That it was such is probable from the fact that the proper name of the morning star is formed by a word or words expressive of brilliance, in the Arabic and Syriac, as well as in the Greek and Latin (see Gesenius, Commentar, ad loc.). Tertullian and Gregory the Great understood this passage of Isaiah in reference to the fall of Satan; in consequence of which the name Lucifer has since been applied to Satan, and this is how the usual acceptation of the word. But Dr. Henderson, who in his Isaiah renders the line "Illustrious son of the morning!" justly remarks in his annotation: "The application of this passage to Satan, and to the fall of the apostate angels, is one of those gross perversions of Sacred Writ which so extensively obtain, and which are to be traced to a proneness to seek for more in any given passage than it really contains, a disposition to be influenced by sound rather than sense, and an implicit faith in received interpretations." The scope and connection show that none but the king of Babylon is meant. In the figurative language of the Hebrews, a star signifies an illustrious king or prince (Num_24:17; compare Rev_2:28; Rev_22:16). The monarch here referred to, laving surpassed all other kings in royal splendor, is compared to the harbinger of day, whose brilliancy surpasses that of the surrounding stars. Falling from heaven denotes a sudden political overthrow a removal from the position of high and conspicuous dignity formerly occupied (comp. Rev_6:13; Rev_8:10). Delitzsch adopts the same view (Comment. ad loc.). "In another and far higher sense, however, the designation was applicable to him in whom promise and fulfillment entirely corresponded, and it is so applied by Jesus when he styles himself 'The bright and morning Star' (Rev_22:16). In a certain sense it is the emblem also of all those who are destined to live and reign with him (Rev_2:28)." SEE STAR.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
Hitchcock's Bible Names Dictionary
Depending upon who you believe he is either of the firstborn son of god or the Devil Christian/Gnostic
Gods and Goddess Reference
LUCIFER.In Isa_14:12 occurs the phrase helçl (helâl) ben shachar, commonly but incorrectly rendered Lucifer son of the morning, as if the expression helçl (helâl) must mean the morning-star (cf. AVm [Note: Authorized Version margin.] and RV [Note: Revised Version.] day-star). In this connexion, helçl (helâl) can denote only the waning of some luminary, as it is forcibly compared with the impending fate of the then king of Babylon, whose utter destruction the prophet is engaged in foretelling, The waning luminary intended by the author may probably have been only the old moon crescent seen at dawn, just about to disappear. It could scarcely have been a morning-star, whose chief point would be its brightness. This allusion to a waning luminary possibly reflects some myth similar to the Greek Phaethon legend (Gunkel, Schöpfung und Chaos, 132134). From a supposed reference in Luk_10:18 and Rev_9:1-11 to this passage in Isaiah, the name Lucifer came to be used synonymously with Satan.
N. A. Koenig.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
"light bringer", "the morning star": Isa_14:12 (helel, "spreading brightness".) Symbol of the once bright but now fallen king of Babylon. The title belongs of right to Christ (Rev_22:16), therefore about to be assumed by antichrist, of whom Babylon is type and mystical Babylon the forerunner (Rev_17:4-5). The language is primarily drawn from that of Satan himself, the spirit that energized the pagan world power Babylon, that now energizes the apostate church, and shall at last energize the last secular antichrist (the fourth kingdom little horn) and his champion, the false prophet (the third kingdom little horn), the harlot's successor, who shall oppress Israel, as the fourth kingdom little horn oppresses the Gentile world: Dan_7:8-26 (Chaldee); Dan_8:9-11 (Hebrew); Rev_13:4; Rev_16:13-14; 2Th_2:9. "Lucifer" is thus naturally applied to Satan (Luk_10:18; Rev_12:8-9; Jud_1:6). Jesus saith, cf6 "I will give him that overcometh the morning star", i.e. Myself (Rev_2:28; Rev_22:16); reflecting My brightness, he shall shine like Me "the morning star," sharing My kingly glory of which a star is the symbol (Num_24:17; Mat_2:2).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Lu'cifer. (light-bearer). Found in Isa_14:12 coupled with the epithet "son of the morning", clearly signifies a "bright star", and probably what we call the morning star. In this passage, it is a symbolical representation of the king of Babylon, in his splendor and in his fall.
Its application, from St. Jerome downward, to Satan in his fall from heaven, arises probably from the fact that the Babylonian empire is, in Scripture, represented as the type of tyrannical and self idolizing power, and especially connected with the empire of the Evil One in the Apocalypse.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
lū?si-fẽr, lōō?si-fẽr: The morning star, an epithet of the planet Venus. See ASTROLOGY, 11.
International Standard Bible Encyclopedia
PRINTER 1915.
Lu?cifer, a word that occurs once in the English Version in the lines?
'How art thou fallen from heaven,
Lucifer, son of the morning!
How art thou felled to the ground,
That didst weaken the nations!'
(Isa_14:12). The meaning of the Hebrew word seems to be 'brilliant,' 'splendid,' 'illustrious,' and it appears to have been the Hebrew name of the morning star. Tertullian and Gregory the Great understood this passage of Isaiah in reference to the fall of Satan; in consequence of which the name Lucifer has since been applied to Satan; and this is now the usual acceptation of the word. But Dr. Henderson, who in his Isaiah renders the line, 'Illustrious son of the morning!' justly remarks in his annotation: 'The application of this passage to Satan, and to the fall of the apostate angels, is one of those gross perversions of Sacred Writ which so extensively obtain, and which are to be traced to a proneness to seek for more in any given passage than it really contains, a disposition to be influenced by sound rather than sense, and an implicit faith in received interpretations. The scope and connection show that none but the king of Babylon is meant. In the figurative language of the Hebrews a star signifies an illustrious king or prince (Num_24:17; comp. Rev_2:28; Rev_22:16). The monarch here referred to, having surpassed all other kings in royal splendor, is compared to the harbinger of day, whose brilliancy surpasses that of the surrounding stars. Falling from heaven denotes a sudden political overthrow?a removal from the position of high and conspicuous dignity formerly occupied (comp. Rev_6:13; Rev_8:10).
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Lucifer
(Heb. Heylel', הֵילֵל; Sept. ὁ ῾Εωσφόρος), a word that once occurs in the English Version in the lines,
"How art thou fallen from heaven,
O Lucifer, son of the morning!
How art thou cut down to the ground,
Which didst weaken the nations!"
(Isa_14:12). It is taken from the Vulgate, which understood the Hebrew word to be the name of the morning star, and therefore rendered it by the Latin name of that star, Lucifer, i.e., "light-bringing." The derivation has been supposed to be from הָלִל, halal', to shine. The same word here translated "Lucifer," however, occurs also in Eze_21:12 [17], as the imperative of יָלִל, yalal', " to howl," "to lament," and is there rendered "howl." Some take it in the same acceptation in the above passage, and would translate. "Howl, son of the morning!" But to this the structure of the verse is entirely opposed, for the parallelism requires the second line to refer entirely to the condition of the star before it had fallen, as the parallel member, the fourth line, does to the state of the tree before it was cut down. Hence the former derivation is to be preferred, namely, "brilliant," "splendid," "illustrious," or, as in the Septuagint, Vulgate, the rabbinical commentators, Luther, and others, "brilliant star;" and if Henylel, in this sense, was the proper name among the Hebrews of the morning star, then "Lucifer" is not only a correct but beautiful interpretation, both as regards the sense and the application. That it was such is probable from the fact that the proper name of the morning star is formed by a word or words expressive of brilliance, in the Arabic and Syriac, as well as in the Greek and Latin (see Gesenius, Commentar, ad loc.). Tertullian and Gregory the Great understood this passage of Isaiah in reference to the fall of Satan; in consequence of which the name Lucifer has since been applied to Satan, and this is how the usual acceptation of the word. But Dr. Henderson, who in his Isaiah renders the line "Illustrious son of the morning!" justly remarks in his annotation: "The application of this passage to Satan, and to the fall of the apostate angels, is one of those gross perversions of Sacred Writ which so extensively obtain, and which are to be traced to a proneness to seek for more in any given passage than it really contains, a disposition to be influenced by sound rather than sense, and an implicit faith in received interpretations." The scope and connection show that none but the king of Babylon is meant. In the figurative language of the Hebrews, a star signifies an illustrious king or prince (Num_24:17; compare Rev_2:28; Rev_22:16). The monarch here referred to, laving surpassed all other kings in royal splendor, is compared to the harbinger of day, whose brilliancy surpasses that of the surrounding stars. Falling from heaven denotes a sudden political overthrow a removal from the position of high and conspicuous dignity formerly occupied (comp. Rev_6:13; Rev_8:10). Delitzsch adopts the same view (Comment. ad loc.). "In another and far higher sense, however, the designation was applicable to him in whom promise and fulfillment entirely corresponded, and it is so applied by Jesus when he styles himself 'The bright and morning Star' (Rev_22:16). In a certain sense it is the emblem also of all those who are destined to live and reign with him (Rev_2:28)." SEE STAR.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
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