Who first taught that Isaiah 14 is about Satan?
quotes:
"LUCIFER (Φωσφόρος):
By: Kaufmann Kohler
Septuagint translation of "Helel
[read "Helal"] ben Shaḥar" (= "the
brilliant one," "son of the
morning"), name of the day, or
morning, star, to whose mythical
fate that of the King of Babylon is
compared in the prophetic vision
(Isa. xiv. 12-14). It is obvious
that the prophet in attributing to
the Babylonian king boastful pride,
followed by a fall, borrowed the
idea from a popular legend
connected with the morning star;
and Gunkel ("Schöpfung und Chaos,"
pp. 132-134) is undoubtedly correct
when he holds that it represents a
Babylonian or Hebrew star-myth
similar to the Greek legend of
Phaethon. 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. Because he
contrived "to make his throne
higher than the clouds over the
earth and resemble 'My power' on
high," Satan-Sataniel was hurled
down, with his hosts of angels, and
since then he has been flying in
the air continually above the abyss
(comp. Test. Patr., Benjamin, 3;
Ephes. ii. 2, vi. 12). Accordingly
Tertullian ("Contra Marrionem," v.
11, 17), Origen ("Ezekiel Opera,"
iii. 356), and others, identify
Lucifer with Satan, who also is
represented as being "cast down
from heaven" (Rev. xii. 7, 10;
comp. Luke x. 18).
Bibliography:
Cheyne, Encyc. Bibl.;
Duhm, Das Buch Jesaiah, 1892, p.
96."
https://jewishencyclopedia.com/arti
cles/10177-lucifer
quotes:
"LUCIFER (Φωσφόρος):
By: Kaufmann Kohler
Septuagint translation of "Helel
[read "Helal"] ben Shaḥar" (= "the
brilliant one," "son of the
morning"), name of the day, or
morning, star, to whose mythical
fate that of the King of Babylon is
compared in the prophetic vision
(Isa. xiv. 12-14). It is obvious
that the prophet in attributing to
the Babylonian king boastful pride,
followed by a fall, borrowed the
idea from a popular legend
connected with the morning star;
and Gunkel ("Schöpfung und Chaos,"
pp. 132-134) is undoubtedly correct
when he holds that it represents a
Babylonian or Hebrew star-myth
similar to the Greek legend of
Phaethon. 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. Because he
contrived "to make his throne
higher than the clouds over the
earth and resemble 'My power' on
high," Satan-Sataniel was hurled
down, with his hosts of angels, and
since then he has been flying in
the air continually above the abyss
(comp. Test. Patr., Benjamin, 3;
Ephes. ii. 2, vi. 12). Accordingly
Tertullian ("Contra Marrionem," v.
11, 17), Origen ("Ezekiel Opera,"
iii. 356), and others, identify
Lucifer with Satan, who also is
represented as being "cast down
from heaven" (Rev. xii. 7, 10;
comp. Luke x. 18).
Bibliography:
Cheyne, Encyc. Bibl.;
Duhm, Das Buch Jesaiah, 1892, p.
96."
https://jewishencyclopedia.com/arti
cles/10177-lucifer
