PART 3 - Nachash Hissing
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The root of “Nachash” in Hebrew means to “practice divination,” “to observe signs and omens,” or “to learn by experience.” A Hebrew Lexicon of the Old Testament—originally written by the theologian and master of the Hebrew language, Heinrich Friedrich Wilhelm Gesenius (1786–1842)—known as Gesenius’ Lexicon adds that the meaning of Nachash is “hissing” or “whispering.”
The creature possessed extraordinary abilities for planning and observation. It understood the intellectual and emotional nature of the dust creatures that God had created and knew exactly how to persuade and manipulate them.
The Nachash was unique in all of God’s creation, since it was the first to presume to act contrary to the will of its Creator—the Creator of the universe. Later, the term “Nachash” would come to equal a “serpent” after it took on the value of the curse that God gave it as punishment for its act the garden.
The term “subtle” is used to describe one of the creature’s essential attributes:
Now the serpent was more subtle than any beast of the field which the Lord God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? (Genesis 3:1)
The term for “subtle” in Hebrew is aruwm (עָרוּם), from the root aram (עָרַם). In addition to meaning “subtle” or “crafty,” aram can mean “to uncover” or “to be spiteful.”[i]
And the eyes of them both were opened, and they knew that they [were] naked; and they sewed fig leaves together, and made themselves aprons. (Genesis 3:7)
The consequence of obedience to the will of the Nachash was profound for Adam and Eve. It is important to recognize that in addition to the concept of the nakedness that they experienced for the first time, Adam and Eve took on an aspect of the Nachash: “subtleness.” The word in Hebrew for “naked,” eyrom, comes from the root aram, meaning “subtle.”
Eden can be considered the beginning of a circuit where the perfection of the coexistence with humankind’s Creator was interrupted and a void was created where everything was lost. A state of “lacking” replaced immortality, paradise, and communion with God. It was here in the garden that calamity occurred. Understanding what was lost, the nature of the interruption, and the creature that interjected itself into paradise are the keys to understanding the past, present, and future of mankind. The bright angel or cherub who presumed to interrupt the union of heaven on earth has left us many clues as to his intentions concerning the plans for his future and ours.
Arrows Are More than Just Arrows
In any important historical event, the sights, sounds, emotions, ramifications, aftermath, and heroes and villains involved can morph into words that describe objects over time. Such words bring to mind the quality of a character involved or the effects of the event. An example of a term that has undergone this type of morphing phenomenon is the word “arrow.” Over a vast period of time, the word has come to represent the human senses experienced during the visit of the Nachash in the garden.
Is there a connection between the Nachash, who is described as a “bright angel” (Hebrew: heylel, הֵילֵל, “shining one”)[ii] and the concept or image of an arrow or archer? Apart from the effect of wounding or killing its target, the arrow moves too fast to avoid once it has been set on a true course. It usually doesn’t kill its victim immediately, but inflicts prolonged agony until death occurs through loss of blood. A strike from a poisonous snake is similar to the effect of an arrow: sudden pain, with the victim being left to contemplate inevitable death.
Descriptions of arrows have obvious allusions to the effects of the advice the snake gave Eve. Consider the idea of separation, which occurred for the first time after the Nachash’s visit, and its effects: deception, being cut off from life (death), banishment, and fear. The descriptive words illustrating the appearance and demeanor of the Nachash and the results of its interaction with Eve have also become mixed in their meaning with a physical object that has similar injurious characteristics.
The majority of words in Hebrew that describe either the physical appearance of the Nachash or the result of Adam and Eve following its advice have multiple meanings. The list of appropriate words and phrases that describe separation from God and the expulsion from paradise that forced Adam and Eve to experience terrible new states of being would be vast. Rather than investigating the meaning of Hebrew words that might relate to the event in the garden or terms for the appearance or nature of the Nachash, consider that the connection between the idea of striking weapons (such as arrows) and these terms has already been made. If this is true, then words illustrating this connection could be found by searching for three words: “arrow,” “spear,” and “dart.”
Strong’s Concordance, written by Dr. James Strong (1822–1894), is an exhaustive cross reference of all the words in the King James Version of the Bible back to the original Hebrew or Greek. The results of a search in the concordance for the Hebrew words “arrow,” “dart,” and “spear” support the idea of the arrow-Nachash descriptive connection. To illustrate the phenomenon more fully, the complete list of Hebrew words returned for each search is included here despite its length. The italicized terms relate to the qualities of the Nachash, and are explored in later chapters:
From Strong’s Concordance:
Ashpah, אַשְׁפָּה—The sense of covering or a quiver or arrow-case:—quiver, fromAshshaph, אַשָּׁף—From an unused root (probably meaning to lisp, i.e. practice enchantment); a conjurer:—astrologer.Ben, בֵּן—a son (as a builder of the family name), afflicted, arrow, bullock, calf, mighty, rebel, robber, spark, stranger, tumultuous one.Chets, חֵץ—A piercer, i.e. an arrow; by implication, a wound; figuratively, (of God) thunder-bolt; the shaft of a spear:—+archer, arrow, dart, shaft, staff, wound.Chatsats, חָצַץ—To chop into, pierce or sever; hence, to curtail, to distribute (into ranks), to shoot an arrow:—archer, cut off in the midst.Chatsats, חָצָץ—Something cutting; hence, gravel (as grit); also an arrow:—arrow, gravel (stone).Da’ah, דָּאָה—a primitive root; to dart, i.e. fly rapidly:—fly.Lehabah, לֶהָבָה—flame(-ming), head (of a spear).Macca, מַסָּע—the sense of projecting; a missile (spear or arrow); also a quarry (whence stones are, as it were, ejected):—before it was brought, dart.Qesheth, קֶשֶׁת—of bending: a bow, for shooting (hence, figuratively, strength) or the iris:—arch(-er), + arrow, bow (-man, -shot).Qippowz, קִפּוֹז—from an unused root meaning to contract, i.e. spring forward; an arrow-snake (as darting on its prey):—great owl.Resheph, רֶשֶׁף—a live coal; by analogy lightning; figuratively, an arrow, (as flashing through the air); specifically, fever:—arrow,(burning) coal, burning heat, + spark, hot thunderbolt.Shebet, שֵׁבֶט—from an unused root probably meaning to branch off; a scion, i.e. (literally) a stick (for punishing, writing, fighting, ruling, walking, etc.) or (figuratively) a clan:—correction, dart, rod, scepter, staff, tribe.Shelach, שֶׁלַח—a missile of attack, i.e. spear; also (figuratively) a shoot of growth; i.e. branch:—dart, plant, put off, sword, weapon.Tslatsal, צְלָצַל—a clatter, i.e. (abstractly)whirring (of wings); (concretely) a cricket; also a harpoon (as rattling), a cymbal (as clanging):—cymbal, locust, shadowing, spear.Taqa, תָּקַע—a primitive root; to clatter, i.e. slap (the hands together), clang (an instrument); by analogy, to drive (a nail or tent-pin, a dart, etc.); by implication, to become bondsman by handclasping):—blow ((a trumpet)), cast, clap, fasten, pitch (tent), smite, sound, strike, X suretiship, thrust.Yadah, יָדָה—a primitive root, literally, to use (i.e., hold out) the hand; physically, to throw (a stone, an arrow) at or away; especially to revere or worship (with extended hands); intensively, to bemoan (by wringing the hands):—cast (out), (make) confess(-ion), praise, shoot, (give) thank(-ful, -s, -sgiving).Yarah, יָרָה—a primitive root; properly, to flow as water (i.e. to rain); transitively, to lay or throw (especially an arrow, i.e. to shoot); figuratively, to point out (as if by aiming the finger), to teach:—(+) archer, cast, direct,inform, instruct, lay, shew, shoot, teach(-er,-ing), through.Zanaq, זָנַק—a primitive root; properly, to draw together the feet (as an animal about to dart upon its prey), i.e. to spring forward:—leap.Ziyqah, זִיקוֹת—what leaps forth, i.e. flash of fire, or a burning arrow; also (from the original sense of the root) a bond:—chain, fetter, firebrand, spark.
The clashing noises made by cymbals as shown in the words tslatsal and taqa are notable, since the same type of cymbal-clattering noise making often occurs in ancient rituals and in the dances of gods and goddesses associated with the serpent. (Explained in chapter 5 of the upcoming book "Forbidden Secrets of the Labyrinth".)
The Hebrew prophet Ezekiel described the Nachash as being a member of the angelic class known as thecherubim (singular form, cherub):
Thou hast been in Eden the garden of God;every precious stone [was] thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created.Thou [art] the anointed cherub that covereth;and I have set thee [so]: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. (Ezekiel 28:13–14, emphasis added)
The word “covereth” stands out as a unique quality of the cherub and deserves further study. The Hebrew for “cover” in Ezekiel 28:14 is cakak: “Cakak סָכַךְ saw-kak’ or sakak. A primitive root; properly, to entwine as a screen; by implication, to fence in, cover over, (figuratively) protect:—cover, defense, defend, hedge in, join together, set, shut up.”[iii]
Cakak is the root of the word chakam, which adds a further description to the nature of “cover,” as is used to describe the Nachash. “Chakam חָכַם khaw-kam’, a primitive root, to be wise (in mind, word or act): exceeding, teach wisdom, be (make self, shew self) wise, deal (never so) wisely, make wiser.”[iv]
Chakam is an appropriate description of the clever Nachash, who knew exactly how to persuade and manipulate the dust creatures in the garden.
Ezekiel described the appearance of the cherubim:
And every one had four faces: the first face [was] the face of a cherub, and the second face [was] the face of a man, and the third the face of a lion, and the fourth the face of an eagle….Every one had four faces apiece, and every one four wings; and the likeness of the hands of a man [was] under their wings. (Ezekiel 10:14, 21)
The cherubim’s four faces are linked to the arrangement of the constellations that encircle the earth. In Cydonia: The Secret Chronicles of Mars, David Flynn writes:
The cardinal points of the Zodiac are the constellations Taurus, Leo Scorpio and Aquarius. They correspond to the bull, lion eagle which was an ancient form of Ophiuchus, the serpent holder that stands above Scorpio, and the man.[v]
The Fiery Nachash
The majority of Greek words having something to do with fire, burning, flame, or the color red have three letters appearing in the beginning: The word for “fire” is pyr (πυρ[pi-upsilon-rho]) or pyros (πυρος [pi-upsion-rho-omicron-sigma]). Other words that happen to begin with pi-upsilon-rho in Greek are “pear,” “stone,” and “wheat.”
While it is not such a stretch to say that the color red would be a near equivalent to the word “fire,” the link between “fire” and “pear” can be understood in light of the story in the garden. The word for “fruit” in Hebrew is peri(פרי, pe, פ—“mouth,” resh, ר—“head,” yod, י,—“hand”). The letters reveal a very famous moment when Eve moved an object with her hand toward her head and mouth.
While wheat kernels or stones look like little pears, the “fire” prefix for stone and wheat would come after the “fire”-“pear” link, as it alludes to the creature that “walked up and down in the midst of the stones of fire” (Ezekiel 28:14, emphasis added).
Looking at the Phoenician root meaning of the individual Greek letters in the word “pyros” reveals more layers of significance:
- Upsion (Υυ), from waw or vav meaning “hook, peg or spear.” Pythagoras wrote about the path of virtue or vice and likened it to the letter upsilon.
- Rho (Ρρ), from Phoenician rosh or Hebrew resh (ר), meaning “head,” is used as a symbol for the radius in cylindrical or spherical coordinate systems.
- Omicron (Οο) is derived from the Phoenician lettereyn, meaning “eye.”
- Sigma (Σσς), from the Phoenician shin, means “tooth or weapon.” It has been theorized that sigmawas a Greek letter for “hissing,” based on the verb σίζω (“sízō”), meaning, “I hiss.”[vi] The lowercase in word-final position of the sigma (ς) is distinctly snakelike.
Based on this information, the interpretation of the esoteric letter meaning of the Greek word “pyros” (“fire”) is this: “A highly intelligent, far-seeing, hissing, snake-like creature with the appearance of a bright, burning red flame encouraged a choice that caused pain.”
Later, we will explore the ideas of a circuit (pi) and plaintiff as they relate to the pyros creature.
Credit to Raidersnewsupdate.com
