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In Roman folklore, Lucifer ("light-bringer" in Latin) was the name of the planet Venus, though it was often personified as a male figure bearing a torch.
>Lucifer ("light-bringer" in Latin)
Lucifer is the Latin name for the morning appearances of the planet Venus. It corresponds to the Greek names Phosphorus Φωσφόρος, "light-bringer", and Eosphorus Ἑωσφόρος, "dawn-bringer". The entity's Latin name was subsequently absorbed into Christianity as a name for the devil. Modern scholarship generally translates the term in the relevant Bible passage (Isaiah 14:12), where the Greek Septuagint reads ὁ ἑωσφόρος ὁ πρωὶ, as "morning star" or "shining one" rather than as a proper noun, Lucifer, as found in the Latin Vulgate. The word "Lucifer" appears in The Second Epistle of Peter (2 Peter 1:19) in the Latin Vulgate to refer to Jesus. The word "Lucifer" is also used in the Latin version of Exsultet, the Easter proclamation.
As a name for the Devil in Christian theology, the more common meaning in English, "Lucifer" is the rendering of the Hebrew word הֵילֵל, hêlēl, (pronunciation: hay-lale)[1] in Isaiah[2] given in the King James Version of the Bible. The translators of this version took the word from the Latin Vulgate,[3] which translated הֵילֵל by the Latin word lucifer (uncapitalized),[4][5] meaning "the morning star", "the planet Venus", or, as an adjective, "light-bringing".[6]
As a name for the planet in its morning aspect, "Lucifer" (Light-Bringer) is a proper noun and is capitalized in English. In Greco-Roman civilization, it was often personified and considered a god[7] and in some versions considered a son of Aurora (the Dawn).[8] A similar name used by the Roman poet Catullus for the planet in its evening aspect is "Noctifer" (Night-Bringer).[9]
>Φωσφόρος, "light-bringer", and Eosphorus Ἑωσφόρος, "dawn-bringer".
The Latin poet Ovid, in his 1st-century epic Metamorphoses, describes Lucifer as ordering the heavens:[22]
Aurora, watchful in the reddening dawn, threw wide her crimson doors and rose-filled halls; the Stellae took flight, in marshaled order set by Lucifer who left his station last.
Ovid, speaking of Phosphorus and Hesperus (the Evening Star, the evening appearance of the planet Venus) as identical, makes him the father of Daedalion.[23] Ovid also makes him the father of Ceyx,[24][25] while the Latin grammarian Servius makes him the father of the Hesperides or of Hesperis.[26]
In the classical Roman period, Lucifer was not typically regarded as a deity and had few, if any, myths,[10] though the planet was associated with various deities and often poetically personified. Cicero stated that "You say that Sol the Sun and Luna the Moon are deities, and the Greeks identify the former with Apollo and the latter with Diana. But if Luna (the Moon) is a goddess, then Lucifer (the Morning-Star) also and the rest of the Wandering Stars (Stellae Errantes) will have to be counted gods; and if so, then the Fixed Stars (Stellae Inerrantes) as well."[27]
In the Book of Isaiah, chapter 14, the king of Babylon is condemned in a prophetic vision by the prophet Isaiah and is called הֵילֵל בֶּן-שָׁחַר (Helel ben Shachar, Hebrew for "shining one, son of the morning"),[38] who is addressed as הילל בן שחר (Hêlêl ben Šāḥar).[42][43][44][45] The title "Hêlêl ben Šāḥar" refers to the planet Venus as the morning star, and that is how the Hebrew word is usually interpreted.[46][47] The Hebrew word transliterated as Hêlêl[48] or Heylel,[49] occurs only once in the Hebrew Bible.[48] The Septuagint renders הֵילֵל in Greek as Ἑωσφόρος[50][51][52][53][54] (heōsphoros),[55][56] "bringer of dawn", the Ancient Greek name for the morning star.[57] Similarly the Vulgate renders הֵילֵל in Latin as Lucifer, the name in that language for the morning star. According to the King James Bible-based Strong's Concordance, the original Hebrew word means "shining one, light-bearer", and the English translation given in the King James text is the Latin name for the planet Venus, "Lucifer",[49] as it was already in the Wycliffe Bible.
However, the translation of הֵילֵל as "Lucifer" has been abandoned in modern English translations of Isaiah 14:12. Present-day translations render הֵילֵל as "morning star" (New International Version, New Century Version, New American Standard Bible, Good News Translation, Holman Christian Standard Bible, Contemporary English Version, Common English Bible, Complete Jewish Bible), "daystar" (New Jerusalem Bible, The Message), "Day Star" (New Revised Standard Version, English Standard Version), "shining one" (New Life Version, New World Translation, JPS Tanakh), or "shining star" (New Living Translation).
In a modern translation from the original Hebrew, the passage in which the phrase "Lucifer" or "morning star" occurs begins with the statement: "On the day the Lord gives you relief from your suffering and turmoil and from the harsh labour forced on you, you will take up this taunt against the king of Babylon: How the oppressor has come to an end! How his fury has ended!"[58] After describing the death of the king, the taunt continues:
How you have fallen from heaven, morning star, son of the dawn! You have been cast down to the earth, you who once laid low the nations! You said in your heart, "I will ascend to the heavens; I will raise my throne above the stars of God; I will sit enthroned on the mount of assembly, on the utmost heights of Mount Zaphon. I will ascend above the tops of the clouds; I will make myself like the Most High." But you are brought down to the realm of the dead, to the depths of the pit. Those who see you stare at you, they ponder your fate: "Is this the man who shook the earth and made kingdoms tremble, the man who made the world a wilderness, who overthrew its cities and would not let his captives go home?"[59]
For the unnamed "king of Babylon",[60] a wide range of identifications have been proposed.[61] They include a Babylonian ruler of the prophet Isaiah's own time,[61] the later Nebuchadnezzar II, under whom the Babylonian captivity of the Jews began,[62] or Nabonidus,[61][63] and the Assyrian kings Tiglath-Pileser, Sargon II and Sennacherib.[64][65] Verse 20 says that this king of Babylon will not be "joined with them [all the kings of the nations] in burial, because thou hast destroyed thy land, thou hast slain thy people; the seed of evil-doers shall not be named for ever", but rather be cast out of the grave, while "All the kings of the nations, all of them, sleep in glory, every one in his own house".[46][66] Herbert Wolf held that the "king of Babylon" was not a specific ruler but a generic representation of the whole line of rulers.[67]
>But you are brought down to the realm of the dead, to the depths of the pit. Those who see you stare at you, they ponder your fate: "Is this the man who shook the earth and made kingdoms tremble, the man who made the world a wilderness, who overthrew its cities and would not let his captives go home?"[59]
>For the unnamed "king of Babylon",[60] a wide range of identifications have been proposed.[61] They include a Babylonian ruler of the prophet Isaiah's own time,[61] the later Nebuchadnezzar II, under whom the Babylonian captivity of the Jews began,[62] or Nabonidus,[61][63] and the Assyrian kings Tiglath-Pileser, Sargon II and Sennacherib.[64][65] Verse 20 says that this king of Babylon will not be "joined with them [all the kings of the nations] in burial, because thou hast destroyed thy land, thou hast slain thy people; the seed of evil-doers shall not be named for ever", but rather be cast out of the grave, while "All the kings of the nations, all of them, sleep in glory, every one in his own house".[46][66] Herbert Wolf held that the "king of Babylon" was not a specific ruler but a generic representation of the whole line of rulers.[67]
In the Bible, the name Azazel (/əˈzeɪzəl, ˈæzəˌzɛl/; Hebrew: עֲזָאזֵל ʿAzāʾzēl; Arabic: , romanized: ʿAzāzīl) appears in association with the scapegoat rite; the name represents a desolate place where a scapegoat bearing the sins of the Jews during Yom Kippur was sent. During the end of the Second Temple period, his association as a fallen angel responsible for introducing humans to forbidden knowledge emerged due to Hellenization, Christian narrative, and interpretation exemplified in the Book of Enoch. His role as a fallen angel partly remains in Christian and Islamic traditions.
The Vulgate contains no mention of "Azazel" but only of caper emissarius, or "emissary goat", apparently reading עז אזל goat which leaves:
8 mittens super utrumque sortem unam Domino et alteram capro emissario 9 cuius sors exierit Domino offeret illum pro peccato 10 cuius autem in caprum emissarium statuet eum vivum coram Domino ut fundat preces super eo et emittat illum in solitudinem
— Latin Vulgate, Leviticus 16:8–10
English versions, such as the King James Version, followed the Septuagint and Vulgate in understanding the term as relating to a goat. The modern English Standard Version provides the footnote "16:8 The meaning of Azazel is uncertain; possibly the name of a place or a demon, traditionally a scapegoat; also verses 10, 26". Most scholars accept the indication of some kind of demon or deity,[15] however Judit M. Blair notes that this is an argument without supporting contemporary text evidence.[16]
Ida Zatelli (1998)[17] has suggested that the Hebrew ritual parallels pagan practice of sending a scapegoat into the desert on the occasion of a royal wedding found in two ritual texts in archives at Ebla (24th C. BC). A she-goat with a silver bracelet hung from her neck was driven forth into the wasteland of 'Alini' by the community.[18] There is no mention of an "Azazel".[19]
According to The Expositor's Bible Commentary, Azazel is the Hebrew word for scapegoat. This is the only place that the Hebrew word is found in the whole Hebrew Old Testament. It says that the Book of Enoch, (extra-biblical Jewish theological literature, dated around 200 B.C.) is full of demonology and reference to fallen angels. The EBC (Vol 2) says that this text uses late Aramaic forms for these names which indicates that The Book of Enoch most likely relies upon the Hebrew Leviticus text rather than the Leviticus text being reliant upon the Book of Enoch.[20]
>Wolf held that the "king of Babylon" was not a specific ruler but a generic representation of the whole line of rulers.[67]
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