Here are the relevant texts:
Isaiah 14:12-15
"How did you come to fall from the heavens, Daystar, son of Dawn? How did you come to be thrown to the ground, you who enslaved the nations? You who used to think to yourself, "I will climb up to the heavens; and higher than the stars of God I will set my throne. I will sit on the Mount of Assembly in the recesses of the north. I will climb to the top of thunderclouds, I will rival the Most High." What! Now you have fallen to Sheol to the very bottom of the abyss!"
This text comes from a mashal (a parable, allegory found in Hebrew Wisdom books) that satirizes a fallen tyrant, either written by Isaiah himself about a fallen Assyrian king (such as Sargon II or Sennacherib) or by Deutero-Isaiah about Nebuchadnezzer or the fall of the Neo-Babylonian kingdom. From the context, it is clear that a human king is meant, and not a divine being, cf. v. 16: "All who see you will gaze at you, will stare at you, 'Is this the man who made the earth tremble, and overthrew kingdoms.' " The arrogance shown by the king of Babylon against God is a theme repeated in Jer. 50:29-32 where the Fall of Babylon is similarly linked to arrogance like the Fall of the Daystar. The appelation "Daystar, son of Dawn" (or "Lucifer, son of Dawn" in the Latin Vulgate) however derives from Canaanite traditions about Baal, who was given the epithet "Most High" and whose chariot was at "the top of thunderclouds". The meterological language clearly evokes a challenge to Baal's authority. "Mount of Assembly" is also a common name for the assembly of the gods in Phoenician and Canaanite mythology, and the "recesses of the north" may be a reference to Baal's holy mountain Zephon ("north"), where the conflict between Baal and Yamm took place, Mt. Casius (cf. Ps. 48:3). There may also be some play on Babylonian-Canaanite astrological legends, with Venus ("the Daystar") being Ishtar-Astarte-Anat who slays the enemies of Marduk-Baal; here Isaiah makes Ishtar-Astarte-Anat the enemy of Marduk-Baal.
Luke 10:18
He said to them, "I watched Satan fall like lightning from heaven. Yes, I have given you power to tread underfoot serpents and scorpions of the enemy."
The language is clearly dependent on that of Is. 14:12, the fall being from the heavens and the manner "like lightning" evoking the "thunderclouds" mentioned in Is. 14:13 and Baal's lightning-bolt theopany. The link with Baal is strengthened by the fact that Baal-zebul is identified with Satan in Lk. 11:17-19 as the leader of the demons and Jesus' statement in Lk. 10:18 purports to explain his power over demons in his exorcisms. Jesus is therefore drawing on the same mythological language as Is. 14:12. However it is further developed theologically: the fallen one is no longer identified with a human king but with Satan himself. The contemporaneous identification of Satan with the serpent that tempted Eve (an identificaiton absent in Genesis) is also suggested in Lk. 10:18 with the reference made to treading serpents underfoot, a clear allusion to Gen. 3:15 (e.g. "It will crush your head and you will strike its heel") and Ps. 9:13 ("the serpent you will trample underfoot"). There is one final connection with this passage and Is. 14:12-15. This statement by Jesus closely follows his curse on the cities of Chorazin, Bethsaida, and Capernaum (Lk. 10:13-14). Regarding Capernaum, Jesus says: "As for you Capernaum, did you want to be exalted high as heaven? You shall be thrown down to Hades." This statement is clearly inspired by Is. 14:13-15, both in its reference to being "exalted high as heaven" and being "thrown down to Hades (=Hades)," which in the Greek is a verbatum quote from the LXX of Is. 14:15.
John 12:31
"Now sentence is being passed on this world; now the prince of this world is to be overthrown [variant, "cast out"]."
This passage is a very tenuous parallel to Lk. 10:18. The expression "prince of this world" is a Johannine circumlocation referring to Satan (cf. 1 John 5:19, "the whole world lies in the power of the Evil One"): "I shall now talk with you any longer, because the prince of this world is on his way" (Jn. 14:30), "proved by the prince of this world being already condemned" (Jn. 16:11). The theological outlook however is quite different from that of Luke. In Luke, the fall of Satan from heaven was an event already in the past. For John, Jesus' death would be the event that pronounces the final sentence on the prince of the world (cf. 16:4-16). It is because of this that Jesus is able to declare: "In the world you will have trouble, but be brave -- I have conquered the world" (Jn. 16:33). This thought is made clear by the full context of Jn. 12:31: "Now sentence is being passed on this world; now the prince of this world is to be overthrown. And when I am lifted up from the earth, I shall draw all men to myself." That is, his death breaks Satan's dominion over men. It is this understanding of the Fall of Satan that Paul shares. Col. 1:13 says: "He has taken us out of the power of darkness and created a place for us in the kingdom of the Son." 2 Cor. 4:4 refers to "the unbelievers whose minds the god of this world has blinded, to stop them seeing the light shed by the Good News of the glory of Christ."
Revelation 12:7-9
"And now war broke out in heaven, when Michael and his angels attacked the dragon. The dragon fought back with his angels, but they were defeated and driven out of heaven. The great dragon, the primeval serpent, known as the devil or Satan, who had deceived all the world, was hurled down to the earth and his angels were hurled with him.
This explicit description of the Fall of Satan is part of the same late Jewish apocalytic tradition attested in Enochian literature, as suggested particularly by the role of Michael the archangel in the heavenly war. However this tradition itself is rooted in the ancient Chaos conflict myth known variously as the battle of Marduk vs. Tiamat and Baal vs. Lotan/Yamm. There are only echoes of this conflict myth in Is. 14:12-15 (e.g. the reference to the holy mountain of the North, or Zephon, where the battle took place). This conflict myth is more explicitly mentioned in Is. 27:1: "That day, Yahweh will punish, with his hard sword, massive and strong, Leviathan the fleeing serpent, Leviathan the twisting serpent: he will kill the sea-dragon." Here the language is strikingly identical to that of the Ugarit Baal epic and the name Leviathan is that of the Chaos monster Lotan/Yamm. The reference to "the great dragon, the primeval serpent" in Rev. 12 is clearly rooted in the same conflict myth but updates it to a "war" in heaven between God's army vs. Satan the Devil. Why is Michael leading the fight against the Chaos dragon? 1 Enoch 20:5 possibly gives an answer: "Michael, one of the holy angels, for (he is) obedient in his benevolence set over the best part of mankind and Chaos." The leader of the rebellious angels is named as Semjaza in 6:3 and in 10:11 Michael is given the following command from God: "Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves." This appears to be a partial parallel to the narrative in Rev. 12. There are other indications in the text that the conflict myth lies behind Rev. 12. In Rev. 12:15 the serpent vomits water from his mouth "like a river" which became a sea by v. 18 and 13:1. This is precisely how the Sea forms in the conflict myth, from the body of the chaos monster. Furthermore, in Rev. 12:3, the dragon has seven heads which is exactly the number of heads the chaos monster has in Ugarit/Canaanite myth.
2 Enoch 29:3-5"Here Satanai was hurled from the height, together with his angels. But one from the order of the archangels deviated, together with the division that was under his authority. He thought up the impossible idea, that he might place his throne higher than the clouds which are above the earth, and that he might become equal in my power. And I hurled him out from the height, together with his angels. And he was flying around in the air, ceaselessly, above the Bottomless. And thus I created the entire heavens. And the third day came."
This account is from a second-century Jewish apocalyptic book that draws on the same traditions as Revelation. Here the connection with the chaos conflict myth is less explicit. The expulsion of Satanai from heaven is located chronologically in the second day of creation and was the act that itself created the heavens from the earth. This evokes the creation myth of the Enuma Elish where the battle between Tiamat (cognate with Lotan/Yamm in Canaanite myth) and Marduk results in the division of the heavenly waters Apsu from the earth. The mythological language of Rev. 12 ("dragon," "ancient serpent") is also absent, and God himself is the expeller of Satan, not Michael. It is remarkable, however, how much the language in 2 En. 29:3-5 derives from Is. 14:12-15. This is especially the case with Satan placing "his throne higher than the clouds" which evokes that of the Daystar (=Lucifer) climbing "to the top of the thunderclouds" in Is 14:13. This further develops the idea, found in later Christian writings, that the Lucifier in Is. 14 is the same person as Satan the Devil. The later pseudepigraphal Book of John the Evangelist (written c. 500-600), in fact, alludes to Is. 14 with language that blends it with that of 2 Enoch: "And he saw the glory of him that moveth the heavens, and he thought to set his seat above the clouds of heaven and desired to be like unto the Most High."
I hope this helps!
Leolaia
