Day Star (Gyemyeongseong)

Biblical Text

The New Korean Revised Version uses gyemyeongseong in Isaiah 14:12, a verse the King James Version renders: "How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations!" The passage containing this verse, Isaiah 14:4–21, is a taunt song taken up "against the king of Babylon." The song declares that the one who sought to ascend into heaven and become like God will ultimately be brought down to Sheol, the realm of the dead (Isaiah 14:13–15).

Meaning and Background of the Term

Gyemyeongseong (啓明星) is a Sino-Korean word meaning "the star that ushers in the light." It refers to Venus as seen in the eastern sky at daybreak, that is, the morning star. The Hebrew text reads helel ben shachar, commonly interpreted as "shining one, son of the dawn."

• The Septuagint (the Greek translation of the Old Testament) rendered the term heosphoros, meaning "dawn-bringer."
• The Vulgate (the Latin Bible) rendered it lucifer, meaning "light-bearer."
• The King James Version rendered it as the proper noun "Lucifer."

Some scholars propose that the background of this expression is an ancient Canaanite myth about a god who coveted a throne in the heavens and was cast down. This view, however, is not settled among scholars.

In the Wider Bible

The image of the morning star reappears in the New Testament with a positive meaning.

• In Revelation 22:16, Jesus Christ calls himself "the bright and morning star."
• Revelation 2:28 promises to give "the morning star" to the one who overcomes.
• 2 Peter 1:19 speaks of waiting "until the day dawn, and the day star arise in your hearts."

The "morning stars" of Job 38:7 translate a different Hebrew expression; the phrase is a poetic depiction of heavenly beings praising God at creation.

Interpretation and Points of Debate

There are two main readings of this passage.

• The tradition reading it as the fall of Satan: Several Church Fathers of the early church, including Origen and Tertullian, read this passage as describing how Satan was cast out of heaven because of his pride. As support, they cited Luke 10:18 ("I beheld Satan as lightning fall from heaven") together with the lament over the king of Tyre in Ezekiel 28. Within this tradition, "Lucifer" became fixed as the name of Satan before his fall.
• The view reading it as a song about a historical king: In his commentary on Isaiah, John Calvin held that because the context clearly concerns the king of Babylon, applying the passage to Satan is a mistake. Many commentators today likewise hold that the primary meaning is the downfall of a proud pagan king. Some of them also see in it the spiritual pride that lies behind that king.

The text itself does not use the words "angel," "Satan," or "Lucifer." Detailed accounts, such as that Satan was originally an archangel charged with leading praise or that he fell after battling Michael, are not stated directly in this passage. Such accounts should be recognized as additions from later interpretation and tradition.

In the Korean Church

Both the Korean Revised Version (Gaeyeok Hangeul) and the New Korean Revised Version (Gaeyeok Gaejeong) render this verse with gyemyeongseong. In Korean church preaching, Isaiah 14:13–14 ("I will ascend into heaven… I will be like the most High") is frequently cited as a text warning against pride. Such sermons often present "Lucifer" as the name of Satan. By contrast, some commentaries and sermons follow Calvin's view and first explain the context of the passage as a prophecy concerning the king of Babylon.