COMPLETION OF STARCHILD X & RETROSPECT OF THE OO

A3: LUCIFER JUXTAPOSED TO YHWH'S STARCHILD ISAIAH 14:12 & PSALMS 110:3

It must be acknowledged that the relationship between Shachar and royalty in the Hebrew Bible is not identical to that presented in CTA 23. Nevertheless, Psalm 110:3 and Isaiah 14:12 do support the association of Shachar with kingship (cf. Foley 1980:193–197; Hossfeld & Zenger 2011:149).

Isaiah 14:12 provides further evidence of connection between Shachar and kingship. Interesting is that within Psalm 110:3 the king is the son of Shachar (but as already concluded not as YHWH’s physical child).

STARCHILD PS 110:3

Verse 3b – שׁקד בהדריּ) - in the Masoretic text reads: ‘holy garments’). Some Hebrew texts read הדר as ‘mountain’. Verse 3b – שחרׁמ מרחם – in the Masoretic text reads: ‘out of the womb of Shachar’ (De Bruyn 2009:212). Verse 3c – ךָילדתי טל ךָל – in the Masoretic text reads: to you, the dew of your youth’. A Hebrew text alternatively reads ‘youth’ as ‘to give birth’. These readings imply that alternatively verse 3 could read:

‘The day that you were born, I have created you from out

the womb of Shachar, with the dew on the holy mountains.

Then you were clothed with power’

S2: Isaiah 14:12

Look how you have fallen from the sky,

O shining one, son of the dawn!

You have been cut down to the ground,

O conqueror of the nations!

Revelation 12:9

So that huge dragon—the ancient serpent, the one called the devil and Satan, who deceives the whole world—was thrown down to the earth, and his angels along with him.

S3: In IV, 160-71 Milton wants to make us feel the full obscenity of Satan's presence in Eden by bringing a sudden stink of fish across the sweet smell of the flowers, and alluding to one of the most unpleasant Hebrew stories.

For this reason, David Halperin sees Azazel’s actions as a last-ditch effort to retain his privileged place in heaven: we see here the theme, which we have already met in the stories of Enoch in the Book of the Watchers and of Adam in the “Apocalypse of Moses,” of the exaltation of the human and the degradation of the angel corresponding to each other and to some extent depending on each other. If Azazel can persuade Abraham not to make his ascent, he will perhaps be able to keep his own privileged status.

Halperin, The Faces of the Chariot, 111.

The Hebrew text has הֵילֵל בֶּן־שָׁחַר (helel ben shakhar, “Helel son of Shachar”), which is probably a name for the morning star (Venus) or the crescent moon. See HALOT 245 s.v. הֵילֵל. sn What is the background for the imagery in vv. 12-15? This whole section (vv. 4b-21) is directed to the king of Babylon, who is clearly depicted as a human ruler. Other kings of the earth address him in vv. 9ff., he is called “the man” in v. 16, and, according to vv. 19-20, he possesses a physical body. Nevertheless the language of vv. 12-15 has led some to see a dual referent in the taunt song. These verses, which appear to be spoken by other pagan kings to a pagan king (cf. vv. 9-11), contain several titles and motifs that resemble those of Canaanite mythology, including references to Helel son of Shachar, the stars of El, the mountain of assembly, the recesses of Zaphon, and the divine title Most High. Apparently these verses allude to a mythological story about a minor god (Helel son of Shachar) who tried to take over Zaphon, the mountain of the gods. His attempted coup failed, and he was hurled down to the underworld. The king of Babylon is taunted for having similar unrealized delusions of grandeur. Some Christians have seen an allusion to the fall of Satan here, but this seems contextually unwarranted (see J. Martin, “Isaiah,” BKCOT, 1061).

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