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AUDIO PODCAST

WORDSTUDIES: KNOW YOUR ENEMY

One of the most famous quotes from Sun Tzu’s The Art of War about knowing your enemy is:

“If you know the enemy and know yourself, you need not fear the result of a hundred battles. If you know yourself but not the enemy, for every victory gained you will also suffer a defeat. If you know neither the enemy nor yourself, you will succumb in every battle.”
— Sun Tzu, The Art of War

Meaning and Application:

Sun Tzu emphasizes that self-awareness and intelligence about one’s adversary are the keys to victory. This principle applies not only to warfare but also to spiritual battles, strategy, leadership, and personal growth.

In a biblical context, this aligns with verses like:

• 2 Corinthians 2:11 – “Lest Satan should get an advantage of us: for we are not ignorant of his devices.”
• 1 Peter 5:8-9 – “Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: whom resist steadfast in the faith.”

Just as a military strategist must study his enemy’s tactics, a believer must understand the strategies of deception and temptation. Sun Tzu’s principle resonates deeply with spiritual warfare, where awareness of one’s own weaknesses and the enemy’s schemes is essential for victory.

I. Introduction: The Event Horizon of Eden

In the serene tranquillity of the Garden of Eden, a momentous encounter unfolded—one that would forever alter the course of human history. Adam and Eve stood face to face with the cunning serpent, a being whose subtle words beguiled humanity into a tragic descent.

Genesis 3:1 records this pivotal moment:

“Now the serpent was more crafty (עָרוּם, ‘ārûm) than any of the wild animals the LORD God had made. He said to the woman, ‘Did God really say, ‘You must not eat from any tree in the garden’?’”

This was no ordinary conversation. This was an event horizon—a point of no return—whose implications continue to reverberate through the world today.

At the heart of this historic event lies the enigmatic “nachash” (נָחָשׁ, serpent), a spectre shrouded in mystery that continues to haunt humanity. A closer examination of this term reveals a fascinating linguistic phenomenon, shedding light on the deceiver’s character and the broader themes of temptation, subversion, and spiritual transformation.

II. The Etymology of “Nachash” (נָחָשׁ): Divination, Deception, and Serpentine Speech

The Hebrew word “nachash” (נָחָשׁ) is far more than just a noun meaning “serpent.” It also functions as a verb meaning “to practice divination” (cf. Genesis 30:27, 44:5)—a concept that lies at the very core of its subtle, whispering deception.

This link between serpents and sorcery is evident throughout scripture. In Exodus 7:11, Pharaoh’s magicians use their “secret arts” (לָהָטִים, lāhātīm), turning staffs into serpents—a direct parallel to the deceptive nature of the Edenic serpent.

In the same way as Pharoah clung to his corcerers “miracles” as an exuces for unbleief, can we say that Eve cling to a counterfeit, twisted narrative, allowing it to justify the desires already stirring within her heart? Rather than rejecting the serpent’s deception outright, did she entertain its perversion—not merely as a passive victim, but as one who chose to believe what suited her longing?

Matthew Henry calls it a “willful delusion”—not ignorance, but a deliberate surrender to falsehood in place of truth. She did not fall prey to deception unwillingly; she leaned into it, embracing the serpent’s words as a means to legitimise what should have been resisted.

Thus, the fall was not just an act of disobedience but an exchange—truth for distortion, discernment for desire, wisdom for the illusion of power. In doing so, Eve did not merely listen to the serpent; she clung to the lie because it offered her what she already wanted.

Anagram and Linguistic Roots

Fascinatingly, when the three root letters of נָחָשׁ (n-ch-sh) are rearranged, they yield an astonishing anagram:

• “n-ch-s” (נָ-חָ-שׁ → “s-n-ch” (ס-נ-ח) ↔ “snake” (in English)
• Arabic: شرف (sharaf) → to “creep,” also linked to serf (servant) and sheriff (subservient ruler)
• Later Latin: serpere (“to creep”) → serpent or surf

This reveals an underlying phonetic and thematic connection between biblical Hebrew and later languages.

III. The Nakedness-Cunning Paradox: A Play on Words

A key to understanding the serpent’s deception lies in the wordplay of Genesis 3:1 and 3:7.

• The serpent is called crafty (עָרוּם, ‘ārûm, Gen. 3:1).
• When Adam and Eve eat, they realise they are naked (עֵירֹם, ‘ērôm, Gen. 3:7).

These words share the same root (ע-ר-מ)—a deliberate linguistic irony. The very cunning (‘ārûm) that the serpent employed led to their exposure (‘ērôm).

Rashi’s Commentary (Genesis 3:1):
“The serpent was cunning (עָרוּם) to discern when to insert its deception, as it was aware that man was susceptible [open and willing] to persuasion.”

This wordplay unveils a deeper truth: Instead of ascending to divine wisdom, Adam and Eve became like the serpent—naked and crafty. Their loss of covering was not merely physical but spiritual, leaving them vulnerable, ashamed, and exposed and needing to fend for themselves.

IV. The Bronze Serpent and the Legacy of “Nachash”

The root nachash (נָחָשׁ) also provided the foundation for the bronze serpent called Nehushtan (נְחֻשְׁתָּן) in 2 Kings 18:4:

“[Hezekiah] removed the high places, smashed the sacred stones and cut down the Asherah poles. He broke into pieces the bronze snake (Nehushtan) that Moses had made, for up to that time the Israelites had been burning incense to it.“

Originally crafted at God’s command (Numbers 21:8-9) as a symbol of healing, the bronze serpent was later corrupted into an object of idolatrous worship.

The Serpent’s Whisper in Language

The whispering root of “nachash” (נחש) echoes in modern words:

• “hush” (silent deception)
• “hiss” (serpent’s speech)
• “guess” (ch-s root, divination)
• “chance” (ch-n-s, fate-driven)

This etymological pattern serves as a reminder that deception often comes not as an open lie but as a quiet suggestion—a whisper in the soul.

V. Serpent, Fire, and the Nature of Evil

The root “seref” (סרף)—meaning burning in Hebrew and شرف (sharaf) in Arabic—links to seraphim (fiery angels) and saraf (serf, subservient). The serpent “burns” the soul with deception.

Matthew Henry (Genesis 3:1-7):
“Satan assaults by drawing the mind into discourse; the devil’s baits are presented in a fair disguise.”

Sin also spread like fire of which the tongue is the chief instrument.

“And among all the parts of the body, the tongue is a flame of fire. It is a whole world of wickedness, corrupting your entire body. It can set your whole life on fire, for it is set on fire by hell itself.” (James 3:6)

This further illustrates the creeping nature of evil—what begins as a whisper eventually consumes, enslaves and destroys.

VI. The Linguistic Web of Deception: Charm, Incantation, and Crime

The Hebrew word “gharoom,” “aroom” (גרום), in Genesis 3:1, conveys the meaning of cunning, slyness, or skillful deception. This term, connected to incantation or divination, suggests that the serpent’s craft-iness was not just intellectual but also mystical—a form of verbal manipulation that twisted truth into temptation.

The word “grooming” has gained notoriety due to its modern association with manipulation, particularly the psychological conditioning used by predators to exploit trust, often in the context of child abuse or coercive control. This charged meaning reflects a process of deliberate deception, emotional manipulation, and gradual boundary erosion. Strikingly, this concept is not new—it echoes the ancient dynamic in Genesis 3, where the nachash (נָחָשׁ), or serpent, subtly “groomed” Eve by twisting truth, sowing doubt, and appealing to desire. Rather than an overt attack, the serpent used persuasive language to shift Eve’s perception, slowly undermining her trust in God’s word—an archetypal example of grooming through “charm,” half-truths, and psychological manipulation.

Similarly, the influence of the serpent’s deception is not only theological but also deeply embedded in language. The word “charm“ (gharoom) derives from the Latin carmen, meaning a song, verse, or incantation. In ancient times, carmen was often associated with magical spells or poetic enchantments, reinforcing the idea of words as instruments of influence and manipulation—just as the serpent used words to beguile Eve.

Fascinatingly, the German word “krumm“ (gharoom)—meaning crooked, twisted—shares a conceptual link with “crime,” an “unlawful activity.” A crime is often an act of moral twisting or deception, much like the serpent’s distortion of God’s command. The linguistic parallels reinforce the idea that deception leads to moral corruption, just as the fall led to spiritual and societal brokenness.

VII. Fire and Subjugation: The Root of Saraph and Soref (סרפ)

The Hebrew root “soref” (סרפ) means burning i.e to sear, linking directly to “saraph” (שָׂרָף), the term used for fiery serpents in Numbers 21:6, and “seraphim” (שְׂרָפִים) who are are the “burning ones” in Isaiah 6:6. However, there is an ironic inversion in its meaning:

• 🔥 “Burning” (soref) can signify passion, destruction, or purification.
• ❄️ “Revered” (or frozen in awe): soref → freeze is the opposite effect—fear-induced paralysis in the face of something overwhelming.

This connection is evident in words like seraph, referring to the angelic beings in Isaiah 6:2, who burn with divine fire. Yet, the same root gives us saraf, meaning to consume or destroy—just as fire can illuminate or incinerate.

The linguistic evolution of saraph extends into medieval and modern social structures:

Word	Meaning	Connection to Serpentine Rule
Serf	A indentured peasant bound to to pay tax, tribute.	Subjugation under authority, works for another not themselves
Servant	One who serves another, lowly position	Hierarchical dependence
Subservient	Obedient to a master, to serve under	Inferior status, under control not in control
Sheriff	A legal enforcer, servant of the people	Guardian of the law—symbolic of oversight and control
Slave	Slave from Serv is a exmaple of Liquid Alternation (L/R) – Lambdacism	Submission equates to slavery
Swerve	To be diverted from your path, be diverted, turn aside, deviate from a straight course	Be persuaded from God’s right-eous path
Surf	A serpant moves forward (glides) by pushing against surfaces in an S-shaped motion in an S-shaped motion by swerving left and right	Unpredictable, crafty
Serpant	A legless creature that moves fromard by gliding (surfing)	Symblic representation, evil personified

The serpent’s deception led to enslavement—first spiritually, then physically. This linguistic link suggests that those who succumb to deception often find themselves in bondage, subject to forces beyond their control.

“Are you a slave? Don’t let that worry you—but if you get a chance to be free, take it.” (1 Cointhians 7:21)

VII. Sharaf, Serpere, and Surf: The Creeping Influence of the Serpent

The Arabic “Sharaf” (شرف) means honour, nobility, or elevation, yet it shares phonetic similarity with “serpere,” the Latin root of serpent, meaning to creep or slither. This ironic contrast underscores the dual nature of power—the exalted can fall, just as the serpent, once upright (according to Rashi), was cursed to crawl on its belly.

Even in modern words like “surf,” which derives from the Latin root serpere (to creep, crawl, or move smoothly), we see a residual image of something that flows and shifts unpredictably, much like the serpent’s slippery deception. Also replies to the lowly position of the “serv-ant“

This intricate web of linguistic connections reinforces the enduring legacy of Genesis 3: Deception twists, subjugates, and redefines reality, leaving humanity in a constant struggle between elevation and descent, truth and distortion, wisdom and cunning.

Conclusion: The Serpent’s Heel and the Promise of Redemption

Genesis 3:15 declares:

“He will crush your head, and you will strike his heel.”

This protoevangelium (first gospel) reveals the coming of Christ—the second Adam—who will crush the serpent’s deception once and for all.

DEVOTIONAL PRAYER

Father,

I come before You aware of my own vulnerability, my need for someone to protect and provide for me.
Like Adam and Eve, I have listened to whispers that have led me astray. I have strayed and lost my home.
Like Jacob, I have relied on my own cunning instead of trusting in Your perfect wisdom.

Lord, I return to the house of your son, cover me where I have been exposed.
Where I have tried to fix my own brokenness, remind me that You have already made me whole.

Let me serve my new husbandman and His house faithfully that He may receive honour in the gates.

Transform me as You did Jacob. I take my place at your side
Rename me, restore me, and align my path with Yours.

I cherish Your name as it is the Name that grants me priveledge and access, may I never dishonour you or take your name in vein by not appreciating it or what you have made available for me in it.

In Jesus’ name, Amen.

QUESTIONS FOR REFLECTION

1. Where do you see the serpent’s subtle influence in your own life?
2. In what ways do you rely on your own craftiness instead of trusting God?
3. What “heel” in your life is the enemy striking?
4. How does your understanding of nakedness and covering impact your view of redemption?
5. What does it mean for you to “wrestle with God” as Jacob did?