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1. –1–
Angels
John R. Roberts
SIL International
ABSTRACT
In this paper the angelic hierarchy is described and discussed. The nature of the snake in the garden of
Eden is also discussed.
Introduction
The Bible mentions a number of celestial or extra-terrestrial beings. These are called angels (of
God) (Gen 28.12, Pss 103.20, 148.2, Jhn 1.51, Rev 5.11), or the host of heaven (1 Kgs 22.19, Pss
103.21, 148.2, Luk 2.13), or sons of God (Job 1.6, 2.1, 38.7), or God’s council (Job 15.8, Jer 23.18,
22), or morning stars (Job 38.7), or mighty ones (Psa 103.20), or servants (Psa 103.20). They appear
to have a hierarchical ordering. According to Christian tradition,1
celestial beings are organised into
three spheres or “choirs” as follows:2
1. First sphere
1.1. Seraphim (Isa 6.1–7, Heb. śərāp̄ îm).
1.2. Cherubim or Living Creatures (Gen 3.24, Exo 25.17–22, 2 Chr 3.7–14, Ezk 10.12–14,
28.14–16, 1 Kgs 6.23–28, Heb. kəruḇîm, Rev 4.6–8).
1.3. Ophanim (Ezk 1.15–16, 3.13, 10.10, 19, 11.22, Heb. ʾôp̄ annîm, Dan 7.9, Heb.
galəgillwōhî) or Thrones (Dan 7.9, Heb. kārəsāwān, Col 1.16, Rev 11.16, Gk. θρόνου).
2. Second sphere
2.1. Dominions (Eph 1.21, Col 1.16, Gk. κυριότητος).
2.2. Powers (Eph 1.21, 1 Pet 3.22, Gk. δυνάμεως).
2.3. Authorities (Eph 1.21, 3.10, 6.12, 1 Pet 3.22, Gk. ἐξουσίαι).
3. Third sphere
3.1. Principalities or Rulers (Dan 10.13, 20, Heb. wəśar, Eph 3.10, Gk. ἀρχῆς).
3.2. Great Princes (Dan 12.1, Heb. haśśar hag-gāḏôl) or Archangels (1 The 4.16, Jud 9, Gk.
ἀρχάγγελος). Michael is named as a great prince (Heb. haśśar hag-gāḏôl) in Dan 12.1
and as an archangel (Gk. ἀρχάγγελος) in Jud 9, Rev 12.7).
3.3. Angels (many OT and NT references, Heb. malʾaḵ, Gk. ἄγγελος). Gabriel is a named
angel (Dan 9.21, Luk 1.19, 26).
This traditional Christian belief in choirs of angels is reflected in the carol O come, all ye faithful.
O come, all ye faithful (J. F. Wade, 1711–86)
Sing, choirs of angels,
Sing in exultation,
Sing all ye citizens of heaven above;
Glory to God
In the highest:
1
See http://en.wikipedia.org/wiki/Christian_angelic_hierarchy (accessed 1 Sept 2014).
2
Graham (1975: 54) has the ranking of celestial powers as: archangels, angels, seraphim, cherubim,
principalities, authorities, powers, thrones, might and dominion. Graham puts archangels and angels first
because the archangel Michael commands the dead in Christ to rise (1 The 4.16) and the angel Gabriel
announces the birth of Christ (Luk 1.9, 26).

2. –2–
The Angelic Hierarchy
The third sphere is the lowest ranking in the angelic hierarchy. Celestial beings in this sphere
function as heavenly messengers and soldiers and they have the most interaction with mankind. This
sphere includes angels, archangels (great princes in OT) and principalities or rulers. Angels can be
seen by men. They revealed the law to men (Act 7.58, Gal 3.19, Heb 2.2), they bring messages to men
from God (Zec 1.14–17, Act 10.3–6), they provide for God’s people (1 Kgs 19.5–8, Mat 4.11, Heb
1.14), they protect God’s people (Psa 91.11, Dan 6.22, Act 12.7–10), some serve as guardian angels
(Mat 18.10, Act 12.15), they give guidance to God’s people (Act 8.26, 27.23–24), they interpret
God’s will (Dan 7.16, Zec 1.9, 13–14), and they punish God’s enemies (2 Kgs 19.35, Act 12.23, Rev
14.17–16.21). In Dan 9.20–27, the angel Gabriel came to Daniel to announce the coming of God’s
Anointed One (Messiah). In Luk 1.11–20, the angel Gabriel came to Zechariah to announce the birth
of John the Baptist. In Luk 1.26–38, the angel Gabriel came to Mary to announce the birth of Jesus,
the Christ. Gabriel is God’s herald.
Archangels rank above the angels. Michael is the most named angelic being in the Bible. Michael
is a masculine given name that comes from Hebrew: ‫ל‬ ֵ‫ָא‬‫כ‬‫י‬ ִ
‫מ‬ / ‫מיכאל‬, derived from the question ‫כאל‬ ‫מי‬
mîḵāʾēl, meaning “Who is like God?”. Michael is mentioned three times in the Hebrew Bible (the
OT), all in Daniel. Michael is called a great prince (haśśar hag-gāḏôl) in Dan 12.1 and an archangel
(ἀρχάγγελος) in Jud 9, so we understand these to be different terms for the same rank of angelic
being. The prophet Daniel experiences a vision after having undergone a period of fasting. Dan
10.13–21 describes Daniel’s vision of an angel who identifies Michael as the protector of Israel. At
Dan 12.1, Daniel is informed that Michael will arise during the “time of the end”. Revelation (12.7–9)
describes a war in heaven in which Michael, being stronger, defeats Satan. After the conflict, Satan is
thrown to earth along with the fallen angels, where he (“that ancient serpent called the devil”) still
tries to “lead the whole world astray”. In Jud 9, Michael is referred to as an “archangel” when he
again confronts Satan. A reference to an “archangel” also appears in 1 The 4.16. This archangel is not
named, but is often associated with Michael (among others). The voice of this archangel will
accompany the command for the dead in Christ to rise. Michael is an angelic commander who fights
against Satan and his angels. He apparently has charge of the nation of Israel (Dan 12.1).
Dan 10.13: The prince of the kingdom of Persia withstood me twenty-one days, but Michael,
one of the chief princes, came to help me, for I was left there with the kings of Persia,3
Dan 10.21: But I will tell you what is inscribed in the book of truth: there is none who contends
by my side against these except Michael, your prince.
Dan 12.1: “At that time shall arise Michael, the great prince who has charge of your people.
And there shall be a time of trouble, such as never has been since there was a nation till that
time. But at that time your people shall be delivered, everyone whose name shall be found
written in the book.
1 The 4.16–18: 16
For the Lord himself will descend from heaven with a cry of command, with
the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will
rise first. 17
Then we who are alive, who are left, will be caught up together with them in the
clouds to meet the Lord in the air, and so we will always be with the Lord. 18
Therefore
encourage one another with these words.
Jud 9: But when the archangel Michael, contending with the devil, was disputing about the body
of Moses, he did not presume to pronounce a blasphemous judgment, but said, “The Lord
rebuke you.”
Rev 12.7–8: 7
Now war arose in heaven, Michael and his angels fighting against the dragon.
And the dragon and his angels fought back, 8
but he was defeated, and there was no longer any
place for them in heaven.
3
Scripture quotations are from the Holy Bible, English Standard Version® (ESV®), copyright © 2001 by
Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

3. –3–
The next ranking in the third sphere are principalities or rulers (ἀρχῆς) mentioned in Eph 3.10. In
Dan 10.13 it says for twenty-one days the prince (wəśar) of Persia resisted the one who had come to
explain to Daniel what will happen to his people. The one who had come had to ask Michael to help
him overcome the prince of Persia. In Dan 10.20 the prince (wəśar) of Greece is also mentioned.
These angelic beings therefore rule over peoples, countries and empires. They can be for God or
opposed to him.
The celestial beings of the second sphere work as heavenly governors. They are mentioned in
Paul’s letter to the Ephesians and his letter to the Colossians. They are also mentioned in 1 Peter. Eph
1.20–21 says Christ has been raised from the dead and seated at God’s right hand in the heavenly
places, far above all rule (ἀρχῆς) and authority (ἐξουσίας) and power (δυνάμεως) and dominion
(κυριότητος). 1 Pet 3.21–22 says Christ has been raised from the dead and is at the right hand of God,
with angels (ἀγγέλων), authorities (ἐξουσιῶν), and powers (δυνάμεων) now subjected to him. 1 Cor
15.24 says: “Then comes the end, when he delivers the kingdom to God the Father after destroying
every rule (ἀρχὴν) and every authority (ἐξουσίαν) and power (δύναμιν).” And Eph 2.1–2 says: “And
you were dead in the trespasses and sins in which you once walked, following the course of this
world, following the prince (ἄρχοντα) of the power (ἐξουσίας) of the air, the spirit that is now at work
in the sons of disobedience.” So clearly, some of the ruling celestial beings in the second sphere are
against God and his Christ.
Rule/rulers (ἀρχῆς) of the third sphere is also closely associated with authorities (ἐξουσίαι) in the
second sphere (cf. 1 Cor 15.24, Eph 3.10, 6.12, Col 2.10, 15). In Eph 6.12 these celestial entities are
called cosmic powers (κοσμοκράτορας) and spiritual forces (πνευματικὰ). The authorities (ἐξουσίαι)
are thought to work closely with the rulers (ἀρχῆς). The function of the authorities (ἐξουσίαι) is to
authorise the distribution of power and rule amongst mankind (cf. Rev 2.26, 6.8, 9.3). The primary
duty of the powers (δυνάμεως) is to supervise the movements of the heavenly bodies in order to
ensure that the cosmos remains in order. In support of this 2 The 1.7–8 says the Lord Jesus will be
revealed from heaven with his mighty angels (ἀγγέλων δυνάμεως) in flaming fire to judge all those
who do not obey the gospel of the Lord Jesus and 2 Pet 3.2 says: “But by the same word the heavens
and earth that now exist are stored up for fire, being kept until the day of judgment and destruction of
the ungodly.” The dominions (κυριότητος) are thought to regulate the duties of the lower angels. In
the Jewish angelic hierarchy they are known as ḥašmallim ‘shining or glowing ones’ (see Ezk 1.4).
The celestial beings of the first sphere are closest to the throne of God. They serve to uphold the
glory of God and as heavenly counsellors. This is why they have the highest ranking. Ophanim
(ʾôp̄ annîm) means “wheels” and refers to the wheels of the four-faced living creatures (cherubim) in
Ezekiel’s vision of the throne of God (see Ezk 1.15–16, 19–21, 3.13, 10.6, 9–10, 12–13, 16, 19,
11.22). The ʾôp̄ annîm are described as something distinct from the cherubim. There was a wheel
beside each of the four cherubim (Ezk 1.15). The wheels gleamed like chrysolite or beryl (Ezk 1.16,
10.6). The four wheels were of the same appearance and construction and looked like a wheel within a
wheel (Ezk 1.16, 10.10). The wheels moved with the cherubim whichever way they went (Ezk 1.19–
21, 10.16, 19). The movement of the wings of the cherubim and the wheels made a great noise like an
earthquake (Ezk 3.13). The wheels are also called “whirling wheels” (galgal) (Ezk 10.6, 13). The
wheels were full of eyes all around (Ezk 10.12). The glory of the Lord God of Israel was above the
cherubim and the wheels (Ezk 11.22). In Dan 7.9 these celestial beings are called thrones
(kārəsāwān). These thrones (θρόνου) are then mentioned in Col 1.16 as part of the created order
which Christ created. They also appear to be mentioned again in Rev 11.16. These celestial beings are
considered to be living symbols of God’s justice and authority, and are symbolised in Ezekiel and
Daniel as wheels and in Daniel and Revelation as thrones.
Dan 7.9: As I looked, thrones (kārəsāwān) were placed, and the Ancient of Days took his seat;
his clothing was white as snow, and the hair of his head like pure wool; his throne (korsəyēh
̠ )
was fiery flames; its wheels (galgal) were burning fire.
Col 1.16: For by him all things were created, in heaven and on earth, visible and invisible,
whether thrones (θρόνοι) or dominions (κυριότητες) or rulers (ἀρχαὶ) or authorities (ἐξουσίαι)—
all things were created through him and for him.

4. –4–
Rev 11.16: And the twenty-four elders who sit on their thrones (θρόνους) before God fell on
their faces and worshiped God.
The cherubim (kərûḇîm) also called “living creatures” are closely associated with the ophanim in
Ezekiel’s vision (Ezk 1.15, 19–21, 3.13, 10.6, 9, 16, 19, 22). Cherubim have four faces: one of each a
man, an ox, a lion, and an eagle (Ezk 1.10, 10.14, Rev 4.7). They have four conjoined wings covered
with eyes, a lion’s body figure, and they have ox’s feet. The cherubim therefore represent God’s
creation, as “man”, is God’s ordained ruler of creation (see Gen 1.26–28, Psa 8); “lion” is the strong-
est and most fearsome of the wild beasts; “ox” is the most powerful of the domesticated animals; and
“eagle” is the mightiest of the birds.4
Cherubim guard the way to the tree of life in the garden of Eden
(Gen 3.24) and the throne of God (Ezk 28.14–16). The cherubim are mentioned in Gen 3.24, Exo
25.17–22, 2 Chr 3.7–14, Ezk 10.12–14, 28.14–16, 1 Kgs 6.23–28, and Rev 4.6–8. The cherubim
function to uphold and guard the glory of God. Ezekiel 10 shows this most clearly. This vision shows
the glory of the Lord departing from the temple in Jerusalem. When the glory of the Lord rose from
above the cherubim and moved to the threshold of the temple (Ezk 10.4) the cherubim rose too (Ezk
10.15). Then when the glory of the Lord departed from over the threshold of the temple to the east
gate the cherubim went too (Ezk 10.18–19).
The seraphim (śərāp̄ îm) are a type of celestial being mentioned in Isa 6.2, 6–7. They are the
highest ranked celestial being because they appear flying above the throne of God (Isa 6.2). They are
described as having six wings: with two wings they covered their faces, with two wings they covered
their feet, and with two wings they were flying. In Isaiah’s vision they flew above the throne of God
and were calling to one another: “Holy, holy, holy is the Lord Almighty; the whole earth is full of his
glory.” (Isa 6.3) They appear to be mentioned again in Rev 4.8: And the four living creatures, each of
them with six wings, are full of eyes all around and within, and day and night they never cease to say,
“Holy, holy, holy, is the Lord God Almighty, who was and is and is to come!” However, here it is
said that one living creature was like a lion, the second was like an ox, the third had a face like a man,
and the fourth was like a flying eagle (Rev 4.7). Thus the vision of the celestial beings around the
throne of God in Revelation appears to be a conflation of the cherubim described in Ezk 1.10, 10.14
and the seraphim described in Isa 6.2–4.
The Hebrew root of śārāp̄ ‘seraph’ is a verb meaning ‘to burn’ and in Num 21.6, 8–9 and Due 8.15
śārāp̄ is used to refer to fiery snakes. Some scholars therefore think that śərāp̄ îm in Isa 6.2, 6 means
“burning ones”. Isa 6.6 also says that one of the seraphs flew to Isaiah with a live coal in his hand,
which he had taken with tongs from the altar. So seraphs have the ability to handle burning coals.
Seraph (śārāp̄ ) also has the meaning of venomous snake in these passages in Numbers and Deuter-
onomy. The fieriness of the snakes the Lord sent to bite the people of Israel in Num 21.6 could be
from the burning effect of the snakes’ venom. Although in Isa 6.6 the burning coal of the seraph
purifies Isaiah of guilt and sin. Isa 30.6 also uses the term to refer to flying fiery snakes.
Num 21.6: Then the LORD sent fiery serpents (han-nəḥāšîm haś-śərāp̄ îm) among the people,
and they bit the people, so that many people of Israel died.
Num 21.8–9: 8
And the LORD said to Moses, “Make a fiery serpent (śārāp̄ ) and set it on a pole,
and everyone who is bitten, when he sees it, shall live.” 9
So Moses made a bronze serpent
(nəḥaš han-nəḥōšeṯ) and set it on a pole. And if a serpent (han-nəḥaš) bit anyone, he would look
at the bronze serpent (nəḥaš han-nəḥōšeṯ) and live.
Deu 8.15: who led you through the great and terrifying wilderness, with its fiery serpents (nəḥaš
śārāp̄ ) and scorpions
Isa 30.6: An oracle on the beasts of the Negeb. Through a land of trouble and anguish, from
where come the lioness and the lion, the adder and the flying fiery serpent (śārāp̄ məʿôp̄ ēp̄ )
4
Note that the lion and the eagle are designated as unclean animals in Lev 11.27, 11.13, respectively.

5. –5–
Consideration of the Snake in the Garden of Eden
What kind of creature is the snake (han-nāḥāš) in the garden of Eden? The snake is introduced in
Gen 3.1 as the most shrewd of all the animals of the field (ḥayyaṯ haś-śāḏeh) God had made (referring
to Gen 2.19). Keil & Delitzsch (1986: 91–92) argue that this could not have been simply an animal
snake. They say the previous text says that only man is created in the image of God and man is given
dominion over all other creatures (Gen 1.27, 28). Also it is man who names the other creatures (Gen
2.19–20). This superiority was thus manifested in the gift of speech, which enabled the man to give
names to all the rest—a thing which they, as speechless, were unable to perform. It must therefore be
the case that it was not from the snake, as a crafty animal, that the temptation proceeded, but that the
snake was simply the tool of that evil spirit, who is met with in the further course of the world’s
history under the name of SATAN (opponent) or the DEVIL (ὁ διαβολος, the slanderer or accuser).
But the problem with the idea that this was a real snake “possessed” by Satan is that after the tempt-
ation and fall of man the Lord God curses the snake to crawl on his belly and eat dust for the rest of
his life (Gen 3.14). Thus the animal snake apparently experienced a radical physical change from
being a creature that could presumably stand like a human and speak like a human to become a
creature that has to crawl on the ground with no ability to speak. Satan, on the other hand, is able to
roam around the earth and speak accusations against the people of God (cf. Job 1.7, 1 Pet 5.8).
While the text presents han-nāḥāš as a real snake, there are also elements that indicate this is a
supernatural being of some kind. For example, the snake demonstrates in Gen 3.1 that he has know-
ledge of what God said to the man in Gen 2.16–17 about the tree of the knowledge of good and evil.
This was before the animals of the field were created in Gen 2.19 (cf. Gen 3.1). The snake also seems
to be privy to the divine counsel. In Gen 3.5 the snake says: “For God knows that when you eat of it
your eyes will be opened, and you will be like God, knowing good and evil.” And Gen 3.22 tells us
this counsel was fulfilled: “Then the LORD God said, ‘Behold, the man has become like one of us in
knowing good and evil.’” Also other angelic beings are present in the garden of Eden, such as the
cherubim and possibly a flaming sword flashing back and forth set to guard the tree of life (Gen 3.24).
A logical postulation is that the snake is a supernatural being set to guard the tree of the knowledge of
good and evil. Otherwise, why would he be there in the centre of the garden by the tree?
Winn Leith (2004) says Othmar Keel and his colleagues at the University of Freiburg in Germany
have identified the images of winged flying serpents (Egyptian-style two- or four-winged Uraeus
(rearing cobra)) that appear on seals bearing the names of a royal prince, a Yahweh priest, and other
prominent Judeans and Israelites with which biblical Israelites chose to decorate their seals as
representing the six-winged singing seraphim of Is 6.2–7.5
Keel notes that the poisonous snakes with
which God attacked the rebellious Israelites in the wilderness (Num 21.6–9) are described as
seraphim (the root means “burning”) and the divinely mandated antivenom (correctly antivenin) was a
snake/seraph that Moses cast and set on a pole for the stricken Israelites to gaze at and be healed.
According to 2 Kgs 18.4 the Israelites worshiped Moses’ bronze seraph which they called Nehushtan
(a play on the words for “snake” (nāḥāš) and for “bronze” (nāgḥûšāh)), until King Hezekiah’s reform
did away with it. The seal images provide a visual record of this link in Israelite religious tradition
between Yahweh and supernatural snakes—that is, seraphim.
Leith then argues that this provides grounds for understanding that the snake (nəḥaš) in the garden
of Eden is a seraph. First, the seraphim were a hybrid creature, a combination of snake and bird.
Hybrids are mythological creatures combining body parts of more than one real species. In the Bible
Yahweh is regularly associated with another, more familiar hybrid, the winged cherub (plural
cherubim) or sphinx. Across the ancient Near East, hybrid animals functioned as divine guardians.
Images of such hybrids were regularly situated at thresholds, especially at temple thresholds where
earth and heaven were believed to intersect. Such places, where it was impossible to tell where earth
ended and heaven began, were believed to be highly charged and dangerous; hybrids, whose individ-
ual component parts belonged to the real world but in combination became supernatural, expressed
this same ambiguity. Hence, the cherubim motif was repeated on the Jerusalem Temple’s doors, walls
and curtains (for example, see 1 Kgs 6.29), and two giant gold-covered cherubim stood over and
5
Much of their work is summarised in Keel & Uehlinger (1998).

6. –6–
protected the Ark of the Covenant (1 Kgs 6.23–28). If we turn to the Garden of Eden, another space
where earth is heaven and heaven earth, we find cherubim right where we might expect them,
guarding the way to the tree of life: “At the east of the garden of Eden he placed the cherubim, and a
sword flaming and turning to guard the way to the tree of life” (Gen 3.24). In which case, it seems to
follow that another angelic being would have been posted at the tree of the knowledge of good and
evil to guard it also. The only other candidate would be a seraph appearing as a winged snake. This
creature was able to speak and it knew what God had said to Adam. Since the animals and birds were
created after the man was created in the second creation account an actual snake could not have
known what God said to Adam. So the snake must have been a heavenly being, a seraph, the highest
ranked angelic being. However, instead of preventing Adam and Eve from eating the fruit of this tree
the snake/seraph guardian persuades Eve to eat the fruit and she then persuades her husband, Adam,
to eat it too. The snake/seraph offered Eve the prospect of becoming like God, becoming like the
snake/seraph and being able to enter the heavenly, celestial realm. But this was not the outcome. The
snake/seraph had deceived Eve and was cursed to crawl on his belly and to eat the dust of the ground
for all of his existence. He lost his wings! He went from the highest place in heaven to the lowest
place on earth. No longer winged or celestial, the snake is lower than all the other mere creatures of
the earth and is condemned to a diet of dust. Adam and Eve were also driven out of the garden-temple
of Eden where heaven and earth met. Finally, what other creature in the Bible could be described as a
fiery, winged serpent? A dragon (δράκων) (see Rev 12.3, 4, 7, 9, 13, 16, 17, 13.2, 4, 11. 16.13, 20.2).
From the above excursus there appear to be three choices as to who or what han-nāḥāš in Gen 3.1
is. However, there is a problem with each choice:
han-nāḥāš is a real snake, i.e., the most crafty of all the animals God created (Gen 3.1). This
interpretation is supported by the curse made on the snake in Gen 3.14–15 that he will crawl on
his belly and eat dust all the days of his life. This is the present condition of real snakes.
However, this interpretation does not explain how the snake knew what God had said to the man
about the tree of the knowledge of good and evil before all the animals were created (cf. Gen
2.16–17, 3.1). Another problem is if the snake is the most cunning6
of all the animals God
created then this implies that God created an evil creature and this would contradict Gen 1.31.
Another problem with this interpretation is that the created animals all come in male and female
pairs so that they can reproduce their kind (cf. Gen 7.2–3) but Gen 3.1 refers to the snake as an
individual. If the snake was only created as an individual male how would it reproduce? If there
was a female snake somewhere what happened to her when the male snake was cursed in Gen
3.14–15?
han-nāḥāš is a seraph (or other celestial being). This interpretation assumes that the snake must
symbolise a celestial being since this creature knows the counsel of God. The logical candidate
of choice is a seraph as this creature has the highest rank in the hierarchy of celestial beings (Isa
6.2). It is also supported by the fact that śārāp̄ means “fiery (winged) serpent” elsewhere in
scripture (Num 21.6, 8–9, Deu 8.15, Isa 30.6). But the problem with this interpretation is that
the seraphim in Isa 6.2 are supernatural beings with wings and feet. For the curse in Gen 3.14–
15 to apply then this supernatural being would have had to have been transformed into a real
snake. But then the snake would not have been the most cunning of all the natural animals
(ḥayyaṯ haś-śāḏeh) the Lord God created in Gen 2.19 (Gen 3.1), since he would have been
created as a śārāp̄ , an angelic being.
han-nāḥāš is a real snake possessed by a celestial being opposed to God and mankind. In
support of this interpretation is the fact that this celestial being is depicted as Satan (opponent)
or the devil (ὁ διαβολος, the slanderer or accuser) elsewhere in scripture. Also this creature is
described as a great and fearsome dragon (serpent) in Revelation. Against this interpretation is
6
In fact, describing the snake as ʿārûm is ambiguous as this word has positive and negative connotations.
Negatively, it means “crafty, cunning, subtle,” (cf. Gen 3.1, Job 5.12, 15.5) and positively it means “prudent,
cautious, shrewd,” (cf. Pro 12.6, 23, 13.16, 14.8, 15, 18, 22.3, 27.12). However, describing the snake as ʿārûm
projects human characteristics onto this creature and makes this characterisation folkloristic. This culturally
specific view of snakes persists in the NT as in Mat 10.16 Jesus says: “Therefore be as shrewd as snakes and as
innocent as doves.”

7. –7–
the fact that it is the snake which is cursed above all animals (both domestic and wild) to move
on his belly in Gen 3.14–15, while Satan roams the earth to and fro (Job 1.7) and the devil
prowls around like a roaring lion looking for someone to devour (1 Pet 5.8). Also since the
snake is described as the most crafty of all the animals God created (Gen 3.1) this would
suggest that God created the snake possessed by the devil?
When one explores the intricacies of the characterisation of “the snake” (han-nāḥāš) in Gen 3 in
order to decide if this is (a) a real snake, (b) a seraph (or other celestial being), or (c) a real snake
possessed by Satan there are conflicting facets of each characterisation which render each of the
possible choices incoherent. The question then is if the portrayal of the main character in this garden
of Eden scene is incoherent then how can the scene itself be historically true?
References
Graham, Billy 1975. Angels: God’s secret agents. London: Hodder & Stoughton.
Keil, Carl Friedrich & Franz Delitzsch 1986 [ca. late 19th cent.]. Commentary on the Old Testament
in ten volumes. Vol 1. The Pentateuch. Translated from the German. Grand Rapids: Eerdmans.
Keel, Othmar & Christoph Uehlinger 1998. Gods, goddesses, and images of God in ancient Israel.
Minneapolis, MN: Fortress.
Leith, Mary Joan Winn 2004. From Seraph to Satan. Shape-shifting in the Garden of Eden. Biblical
Review 20(6), 6–46.
© John R. Roberts,
SIL International
December, 2017