who's now, according my perceptions, being invited to dine with God in the Hall of Fame decorated by us human beings, now waiting behind the curtains
"When Carl Sagan had famously said that “we're made of star stuff,” he wasn't joking because the facts are that the cosmos are hidden within all of us humans.
We are the SO BELOW here on earth in which the cosmos and heavens are the AS ABOVE.
Albert Pike, 33rd Degree Freemason and Sovereign Grand Commander of the Scottish Rite said; “Lucifer the Son of the Morning! Is it he who bears the Light,
and with its splendours intolerable blinds feeble sensual, or selfish souls? Doubt it not! " And one of Freemasonry's greatest philosophers that has ever lived,
33rd Degree Freemason and master Rosicrucian Manly P. Hall said this about Lucifer in his book, All Seeing Eye;
"Lucifer represents the individual intellect and will which rebels against the domination of Nature and attempts to maintain itself contrary to natural impulse.
Lucifer, in the form of Venus, is the morning star spoken of in Revelation, which is to be given to those who overcome the world."
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Isaiah Chapter 14 is the ONLY direct reference in the Old Testament to Lucifer, and it’s here:
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Who's Lucifer? by Brian Knowles
"The King James Version renders it as follows: "How art thou fallen from heaven, O Lucifer, son of the morning! How art though cut down to the ground,
which didst weaken the nations."
In spite of this rendering, the proper name "Lucifer" is not in the original Hebrew text. In Hebrew "Lucifer, son of the morning" is helel ben shachar.
It could be translated "Shining one, son of the dawn." It is not a proper name, but an epithet for the king of Babylon.
Why then did the King James translators translate "Lucifer" for "Shining one" in this passage?
The answer lies in two earlier translations. In the third century B.C.E., Ptolemy Philadelphus (285-247 B.C.E.), the Greek-speaking Pharoah of Egypt,
commissioned a Greek translation of the Hebrew Scriptures for his own library. Seventy-two scholars performed the work. They became known as
"The Seventy." Their translation itself was called "The Septuagint" or "LXX," which are the Roman numerals for "70."
In translating Isaiah 14:12, the Seventy chose the word Heosphoros for the Hebrew helel ben shachar. Heos means "in or of the morning" and phoros
means "that which is borne, or bearing." This is not an exact translation of the original Hebrew, but it’s reasonably close.
As mentioned above, the Septuagint (LXX) translation was commissioned during the reign of Ptolemy Philadelphus. The Prophets section wasn’t
completed until around 200 B.C.E. By the time of Jesus and the apostles, the LXX was in common use throughout Palestine. It is clear from the
wording that many of the New Testament’s quotations from the Old Testament are taken from the Greek (LXX), rather than the Hebrew, text.
Because Greek is a very different language than Hebrew, much of the original meaning and intent was lost in the LXX.
As empires rose and fell, the fortunes of languages rose and fell with them. The longer the Romans ruled, the more prominent Latin became.
During Constantine’s reign, the Roman Empire took over gentile Christianity, politicized it, and made it the state religion. By the fourth century C.E.,
the Latin "father" Jerome (340 AD – 419 AD) had risen to prominence within the Roman Catholic Church. At the suggestion of Pope Damasus,
Jerome began work on a Latin translation of the Bible. After 20 years of toil, the translation now known as the Vulgate was completed in the year 405 C.E.
Jerome used the LXX version, along with the Hebrew, in making his translation. As Church historian Schaff explains, "From the present stage of biblical
philology and exegesis the Vulgate can be charged, indeed, with innumerable faults, inaccuracies, inconsistencies, and arbitrary dealing, in particulars…"
When he translated Isaiah 14:12, Jerome did not strictly translate the Hebrew helel ben shachar, nor did he use the Greek (LXX) Heosphoros, which term,
by his day, had fallen largely into disuse. Instead he translated as though the original word had been lukophos. Lukophos, by Jerome’s time, had become
an epithet for the gods Apollo and Pan. Earlier, Catholic theologians Tertullian and Origen had begun to read Satan into the story of the King of Babylon in
Isaiah 14. Jerome’s selection of words may have been influenced by this theology.
As a result of Jerome’s translation, the images of Pan and the Devil were morphed together. Today, the devil is often depicted as "Lucifer," and his appearance
is similar to the ancient god Pan, with goat-like features including horns and cloven hoofs. Yet there is nothing in the text itself that would indicate that a figure
named "Lucifer" is intended. Nor do these verses in Isaiah 14 represent an account of the fall of the devil."