"Israel's Advocate.
One of the archangels one of the chief princes"; Dan. x. 13), who is also represented as the tutelary prince of Israel (ib. x. 21, xii. 1). The signification of the name (= "Who islike El"?) was recognized by the Talmudists, who found an allusion to it in Ex. xv. 11 () and in Deut. xxxiii. 26 (), combining the first word of the former passage with the second of the latter (Num. R. ii. 9)."
https://jewishencyclopedia.com/articles/10779-michael
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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 (comp. Ezek. xxviii. 14; Ps. xlviii. 3 [A.V. 2]), but was hurled down by the supreme ruler of the Babylonian Olympus. Stars were regarded throughout antiquity as living celestial beings (Job xxxviii. 7).
The familiarity of the people of Palestine with such a myth is shown by the legend, localized on Mount Hermon, the northern mountain of Palestine and possibly the original mountain of the gods in that country, of the fall of the angels under the leadership of Samḥazai (the heaven-seizer) and Azael (Enoch, vi. 6 et seq.; see Fall of Angels). Another legend represents Samḥazai, because he repented of his sin, as being suspended between heaven and earth (like a star) instead of being hurled down to Sheol (see Midr. Abḳir in Yalḳ. i. 44; Raymund Martin, "Pugio Fidei," p. 564). The Lucifer myth was transferred to Satan in the pre-Christian century, as may be learned from Vita Adæ et Evæ (12) and Slavonic Enoch (xxix. 4, xxxi. 4), where Satan-Sataniel (Samael?) is described as having been one of the archangels."
https://jewishencyclopedia.com/articles/10177-lucifer
One of the archangels one of the chief princes"; Dan. x. 13), who is also represented as the tutelary prince of Israel (ib. x. 21, xii. 1). The signification of the name (= "Who islike El"?) was recognized by the Talmudists, who found an allusion to it in Ex. xv. 11 () and in Deut. xxxiii. 26 (), combining the first word of the former passage with the second of the latter (Num. R. ii. 9)."
https://jewishencyclopedia.com/articles/10779-michael
"
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 (comp. Ezek. xxviii. 14; Ps. xlviii. 3 [A.V. 2]), but was hurled down by the supreme ruler of the Babylonian Olympus. Stars were regarded throughout antiquity as living celestial beings (Job xxxviii. 7).
The familiarity of the people of Palestine with such a myth is shown by the legend, localized on Mount Hermon, the northern mountain of Palestine and possibly the original mountain of the gods in that country, of the fall of the angels under the leadership of Samḥazai (the heaven-seizer) and Azael (Enoch, vi. 6 et seq.; see Fall of Angels). Another legend represents Samḥazai, because he repented of his sin, as being suspended between heaven and earth (like a star) instead of being hurled down to Sheol (see Midr. Abḳir in Yalḳ. i. 44; Raymund Martin, "Pugio Fidei," p. 564). The Lucifer myth was transferred to Satan in the pre-Christian century, as may be learned from Vita Adæ et Evæ (12) and Slavonic Enoch (xxix. 4, xxxi. 4), where Satan-Sataniel (Samael?) is described as having been one of the archangels."
https://jewishencyclopedia.com/articles/10177-lucifer