Just for fun, since the individual is not interested in discussing the topic with anything resembling responsibility:
Please to meet you! Hope you can guess my name!
This is quoted from Forsyth's
The Old Enemy: Satan and the Combat Myth
. . . the myth alluded to in Isaiah looks like a blending of the Ugaritic traditions with a story very much like the Phaethon myth; the three together look like variants, adapted to their several purposes, of one common rebel plot.
The following part of Isaiah's famous taunt represents the shades of the dead kings in Sheol, the Waste Land, greeting a new arrival. . . :
Have you too become weak like us,
Have you become like us?
Your pride is brought down to Sheol,
The sound of your harps:
Maggots are the bed beneath you,
And worms are your covering.
How you are fallen from heaven,
Helel ben Shahar (Shining One, son of Dawn)!
How you are feeled to earth,
Conqueror of the nations!
You said in your heart:
"I will ascend to heaven
Above the stars of El.
I will set my throne on high,
I will sit enthroned
On the mount of assembly,
On the recesses of Zaphon [in the far north].
I will ascend upon the high clouds,
I will become like Elyon!"
But you are brought down to Sheol
to the depth of the Pit. [Clifford and Kaiser translations.--Ed.]
The ambitious thoughts of the rebel allude to some figure like the Ugaritic Athtar, who also went up to the "reaches of Zaphon" to challenge the king (though Baal, not El, in the versions we have), and the name of this mythological rebel, "Shining One, Son of Dawn," makes him an exact equivalent of the Greek Phaethon.
Shahar [Even we cannot render the transliterations with "." below letters. This is close.--Ed.], in various Hebrew contexts, preserves some of its old mythological meaning as a feminine dawn goddess ["Ps. 108.2; 110.3, 139.9, in which dawn has wings and can fly. . . ." from footnote.--Ed.], and the original of this feminine dawn may well have been the Indo-European goddess Usas, the Heos of Homer and Hesiod, perhaps blended now with Semitic Ishtar. Her son, Helel, may possibly be the sun itself, and indeed
Shahar may mean the rising sun, according to an older school of thought, or
Helel may be an allusion to the planet Venus, as most modern commentators on the passage believe. Whether or not the composer of the Isaiah passage made this explicit identification, the Greek translators of the Septuagint certainly did, since their translation of
Helel ben Shahar as
Heosphoros ho proi anatellon clearly combines the astrolonomical identification with Hesiod's Hesophoros, son of Heos, the dawn-bringer, Venus. The Greek was in turn rendered by the Latin vulgate as
Lucifer, qui mane oriebaris, and the name has stuck to the rebel ever since.
Whether he has a specific original in the period, or whether he is the generic representative of all such kings--a more likely assumption--this particular Babylonian king apparently led a glorious life, but he is here aligned with the upstart rebel, . . . . . . and the redactor of this text, the man responsible for its inclusion in the Isaiah scroll, has no doubts about who this is. He introduces the poem with the following prose words addressed to the Israelites: "When Yahweh has given you rest from your pain and turmoil and the hard service with which you were made to serve, you will take up this taunt against the king of Babylon."
It is generally agreed that the poem we are discussing does not come from the genuine Isaiah of Jerusalem, the great eight-century prophet.
--J. "I'm a Man of Wealth and Taste" D.
References:
Forsyth N.
The Old Enemy: Satan and the Combat Myth. Princeton: 1987.
Clifford RJ.
The Cosmic Mountain in Canaan and the Old Testament. Harvard University Press: 1972.
Kaiser O.
Isaiah 13-39: A Commentary. Westminster: 1974.