In the third strophe the scene shifts from the underworld to heaven and back to Sheol. This personification of Babylon"s pride led Babylon"s king to exalt himself to the position of God Himself. The five "I wills" in Isaiah 14:13-14 express the spirit of the Babylonian rulers, not that any one of them ever said these precise words. He claimed to be as Venus, the morning star, the brightest light in the night sky. However, like Venus when the sun arose, he was no longer visible when God arose in His sovereignty. Mt. Zaphon to the north of Palestine was the mythical residence of the gods (as Mt. Olympus was the mythical residence of the gods to the Greeks; Isaiah 14:13; cf. Psalm 48:2). Rather than being king of the gods, Babylon"s king proved to be only human, albeit having weakened nations through his domination of them. Even though he had exalted himself to near deity status, he would die and go to Sheol like every other proud person (cf. Genesis 3:5; Genesis 3:22; Genesis 11:1-9). [source][source][source]
"A popular interpretive tradition has seen in the language of Isaiah 14:12-15 an allusion to the fall of Satan. [1] However, this subject "seems a bit forced in this chapter." [2] The object of this taunt is clearly "the king of Babylon" ( Isaiah 14:4 a). Instead the language and imagery seem to have their roots in Canaanite mythology, which should not be surprising in a quotation ostensibly addressed by ancient pagan kings to another pagan king (the quotation of the kings" words is most naturally extended through Isaiah 14:15) [3]." [4][source]
Though some expositors have applied this description of self-exaltation and judgment to Satan, it is clearly the pride and destruction of a human ruler"s tyrannical reign that is in view, not only in Isaiah 14:12-15 but in the immediate context ( Isaiah 14:4-21) and in the larger context (chs13-23). Satan may have rebelled against God in a fashion similar to what Isaiah wrote here, but this passage probably does not describe his rebellion. [source][source][source]
"A suggested summary of the story would be: Helel son of Schachar was a great hero who determined to make himself the equal of a god, El Elyon. His ambition was to raise himself above the clouds, above all the stars of god, to the very mountain in the farthest north where gods gather and there to reign as king over the universe, including the gods. But the conclusion of this ill-advised ambition was his precipitous fall into Sheol, perhaps after a battle with El Elyon himself." [3]1 [source]
"Who was the historical king of Babylon referred to here? If the prophecy anticipates the fall of Babylon in539 B.C. (as I argue below), then the king of Babylon taunted here may be Nabonidus (the official king of Babylon when it fell), Belshazzar (who was functioning as king at the time; see Daniel 5:1), or even Nebuchadnezzar, who ruled from605-562 B.C. and made Babylon a world power. However, it is unnecessary to put a specific name and face with the king described here. Perhaps the "king of Babylon" simply symbolizes Babylonian power as embodied in her successive kings, beginning with Nebuchadnezzar or his predecessor Nabopolassar." [6][source]
"It is a strange paradox that nothing makes a being less like God than the urge to be his equal, for he who was God stepped down from the throne of his glory to display to the wondering eyes of men the humility of God ( Philippians 2:5-8)." [7][source]