Acta Theologica Supplementum 7

2005

EUNUCHS IN THE BIBLE

ABSTRACT
In the original texts of the Bible a eunuch is termed saris (Hebrew, Old Testament)
or eunouchos (Greek, New Testament). However, both these words could apart from
meaning a castrate, also refer to an official or a commander. This study therefore examines the 38 original biblical references to saris and the two references to eunouchos in
order to determine their meaning in context. In addition two concepts related to
eunuchdom, namely congenital eunuchs and those who voluntarily renounce marriage
(celibates), are also discussed.

1. INTRODUCTION
The concept of a eunuch (a castrate) is described in the Bible primarily by two words, namely saris (Hebrew, Old Testament) and eunouchos
(Greek, New Testament) (Hug 1918:449-455; Horstmanshoff 2000:
101-114). In addition to eunuch, however, both words can also mean
official or commander, while castration is sometimes indirectly
referred to without using these terms. This study therefore set out to
determine the true appearance of eunuchism in the Bible.
The aim was to use textual context and, in particular, any circumstantial evidence to determine which of the two meanings is applicable in each case where the word saris (O.T.) or eunouchos (N.T.) occurs
in the Bible. All instances of the words saris and eunouchos were thus
identified in the original Hebrew and Greek texts of the Bible and
compared with the later Septuagint and Vulgate texts, as well as with
Afrikaans and English Bible translations. The meanings of the words
were determined with due cognisance of textual context, relevant historical customs and attitudes relating to eunuchs (Hug 1918:449-455;
Grey 1974:579-85; Horstmanshoff 2000:101-14). However, a complete discussion of the particular socio-cultural role played by eunuchs
in antiquity, as provided by the theological studies of Spencer (1993:
155-63), Malina & Neyrey (1991:97-122) and Levinson (2000:11940) in particular, was beyond the scope of this project.

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2. DEFINITION AND TERMINOLOGY

A eunuch is defined as someone (usually a man) whose testes (and
sometimes also penis and scrotum) have been destroyed or removed.
This leads to sterility, and (depending on the stage of life at which it
is done) to various degrees of impotence and loss of libido. Pre-pubertal castration causes a eunuchoid build (tall, with broad hips,
narrow shoulders and breasts like that of a woman), impotence, absence
of libido and secondary sexual characteristics (small genitals, lack of
beard and unbroken voice). Castration after puberty does not lead to
degeneration of secondary sexual characteristics; the build remains unchanged, and reduction of sexual activity is unpredictable. Although
sterile, the castrate may remain potent for a year or longer, and some
even retain libido throughout their lives. There is a reduction in aggression, but abnormalities of the psyche usually represent a psychological reaction to forced castration and the accompanying humiliation
and rejection by the community, in addition to the effects of hormonal
deprivation (Grey 1974:579-85).
The origin of saris (which exists in Accadian, Aramaic and Biblical
Hebrew) is uncertain, but it may have arisen from two Assyrian words,
sa and resi (he who is at the head) (Koehler & Baumgartner 1958:
668). There was originally thus no direct connection with castration
(Gray 1970:450; Mandelkern 1975:807), since the word merely indicated a person in a responsible position (Grey 1974:579). The second
meaning was added later (Gray 1970:450) and two concepts came into
being in Judaism, namely saris hamma (a congenital eunuch) and saris
adam (a man-made eunuch) (Jastrow 1950:1027; Sheriffs 1990:356).
The concept of a congenital eunuch will be discussed below.
The origin of the Greek word eunouchos is also uncertain. The popular opinion is that it is derived from eunen and echo, and means protector of the bed (a harem attendant, in particular) (Hug 1918:449450; Horstmanshoff 2000:101-2), but this is strongly doubted by
Grey (1974:579), among others. Grey considers the word to have an
ancient Semitic origin, related to the concepts trained, reliable, experienced. In this case, too, there is thus no direct connection with
castration, unlike the Greek words ektomias, spadon and apokopai, which
can be directly related to eunuch and castration (Liddell, Scott & Jones
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1968). Hug (1918:449-50) indicated that eunouchos, like saris, may have
a primary meaning of official. Spadon refers to both congenital and
man-made eunuchism (Hug 1918:449-50).
In Leviticus 22:24, the Hebrew word katut (meaning crushed or
smashed) is used to describe the castration of animals by destruction
of the sexual organs (Koehler & Baumgartner 1958:462). The word is
not used elsewhere in the Bible with reference to human beings or animals, but does occur in the context of the destruction of idols and altars
(Deut. 9:21; 2 Chron. 34:7), pots (Isiah 30:14) and grain (Joel 4:10).
Deuteronomy 23:1 strongly censures castration by means of the
destruction or excision of the sexual organs, but does not explicitly
use the word castrate or eunuch (saris).

3. TERMS IN THE SEPTUAGINT AND THE

VULGATE
The 38 references to saris in the original Hebrew texts of the Old
Testament, identified and discussed below (cf. Mandelkern 1975:
807), were checked in the Septuagint and the Vulgate in order to establish the Greek and Latin translations of the Hebrew word. In most
cases (26), the Greek term used was eunouchos and the Latin eunuchus.
In two cases the Greek was spadon while the Latin remained eunuchus:
Genesis 37:36, referring to Potiphar, and Isaiah 39:7, where the prophet
foretells the castration of Jewish youths by the Babylonian conqueror.
In the Septuagint version of Jeremiah 38:7 the courtier Ebed-Melek
is described by the words he was in the house of the king. The
Vulgate translation Esther 2:3 gives minister instead of eunuchus. The
courtier in Daniel 1:3, 7, 8-15 and 18 is called archi-eunouchos in the
Septuagint (meaning chief eunuch) and praepositus eunuchorum (with
the same meaning) in the Vulgate. In Daniel 2:48 Daniel is called
archon satrapon (head of the royal governors) in the Septuagint and
praefectus magistratuum (chief official) in the Vulgate. Jeremiah 34:19,
and 39:3, 13 could not be found in the Septuagint, while Daniel
11:18 was missing from both the Septuagint and the Vulgate.

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4. DISCUSSION OF THE SCRIPTURAL

PASSAGES
The original passages containing the words saris or eunouchos will now
be analysed in an attempt to establish the intended meaning of these
terms. The 1983 translation of the Afrikaans Bible (NAV) and two
English translations, namely the King James translation (KJV
Thompsons New Chain Reference Bible, third improved edition, 1957) and
the New International Version (NIV New York International Bible
Society, 1978), will provide modern parallels.

4.1 The Old Testament

In total, the original texts contained 38 references to saris, one reference to katut in relation to animal castration (Lev. 22:24) and one reference to the practice of human castration (Deut. 23:1). From contextual and circumstantial evidence, these texts were then classified
as using the words to indicate a eunuch, or to indicate an official, or
inconclusively. The term rabsaris (2 Kings 18:17; Jer. 39:3, 13), meaning chief saris, was noted but will not be discussed.

4.1.1 Textual context indicating eunuch

In Deuteronomy 23:1 (Afrikaans translation; 23:2 in the Hebrew),
the law forbids the community of the Lord to accept anyone who
has undergone destruction or removal of their sexual organs. This
clearly refers to eunuchs, although the word saris does not occur
in the original texts.
In the book of Esther, saris is repeatedly used in reference to officials in the palace of Ahasveros. Esther 1:10, 12, 15; 2:3, 14; 4:4,
5; 6:14 and 7:8 refer to the court officials concerned with the care
of the women. These were probably eunuchs, in keeping with the
custom of the time in Persian courts. We read of Hegai being in
charge of the harem of the kings wives and Susagaz in charge of
the harem of concubines, while Harbona is present at the queens
feast. The NAV refers to all of them as palace officials; the KJV
calls them chamberlains and the NIV terms them eunuchs.

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2 Kings 20:18 and Isaiah 39:7 refer to the prophecy of Isaiah

that Juda would be overthrown and its inhabitants taken in exile
to Babylon. According to the KJV and the NIV, the sons of the
king would be made eunuchs; according to the NAV, courtiers.
Since it was the custom to castrate slaves and prisoners of war in
Mesopotamian countries (where human castration probably originated; Hug 1918:449-50; Grey 1974:580), the former interpretation is probably correct.
In Isaiah 56:3-5, the eunuch is welcomed into the church community with empathy (in contrast to his unconditional rejection
in Deut. 23:1).
4.1.2 Textual context indicating courtier
Since Potiphar was married (Gen. 39:7) and may even have had a
daughter (Gen. 41:45), is it unlikely that he was a eunuch. Thus
Genesis 37:36 and 39:1 probably refer to the office of courtier or
captain of the palace guard (NAV, KJV, NIV). There is no reason to
assume that Pharaohs cup-bearer and baker were necessarily
eunuchs either (Gen. 40:2, 7).
The courtiers of the kings of Israel in 2 Kings 8:6, 2 Chronicles
18:8, 1 Kings 22:9 and 1 Chronicles 28:1, the Persian porters in
Esther 2:21 and 6:2 and the temple guard of 2 Kings 23:11 (NetanMelek) were probably not eunuchs either.
2 Kings 25:19 and Jeremiah 52:25 provide a summary of officials and officers kidnapped from Jerusalem and executed by the
Babylonians. The head of the warriors, described in the original
sources as saris, is called a eunuch by the KJV, but an officer by
the NAV and the NIV. The word saris also occurs in the descriptions of the entourages of the kings Joachin (2 Kings 24:12) and
Sedicias (Jer. 29:2), but these were probably not eunuchs. In a later
revolt against Babylon (Jer. 41:16), the original sources mention
that the inhabitants of Masphath included sarisim. The KJV refers
to them as eunuchs, but in the NAV and the NIV they are merely
called officials.

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The two prophetic texts of Samuel (1 Sam. 8:15) and Jeremiah

(Jer. 34:19) probably refer to officials, although the KJV translates
saris in the latter case as eunuch.
In Daniel 2:48, Daniel is promoted to the rank of governor and
chief of the royal advisers, in terms of the word saris. There is no
reason to think that he was made a eunuch. In Daniel 11:18, one
of his prophecies refers to an important ruler as saris, but the word
is probably not intended to mean eunuch here either.
Because Nehemiah is called an oinochoos in the Septuagint version
of Nehemiah 1:11, he has been considered by some to be a eunuch.
However, this Greek word, which could easily be confused with eunouchos,
means cup-bearer (literally, pourer). In the Vulgate, Nehemiah is
called a pincerna (with the same meaning) (Sheriffs 1990:356).

4.1.3 Textual context inconclusive

In 2 Kings 9:32, we are told of the victorious Jehu riding into
Samaria and being taunted by the queen mother, Jezebel, from an
elevated window in the palace. When Jehu demands that she be
thrown out of the window, two or three people (described in the
original texts as sarisim) respond. Both the KJV and the NIV translate this as eunuchs, while the NAV calls them merely palace
officials. The context of the story suggests that they were employed in the womens section of the palace, which strengthens the
possibility that they may have been eunuchs. Hoever, in Israelite
communities, unlike those of the Assyrians and Babylonians,
eunuchs were rare (Gray 1974:580-3).
2 Kings 18:17 tells that the Assyrian king was accompanied by
his army, senior officers and officials: here the NAV and the NIV
translate saris as chief officials and commanders, while the KJV
(as well as the 1933 Afrikaans Bible translation) specify that they
are, among others, rabshakeh and rabsaris. In Jeremiah 39:3, 13 the
Babylonian chief officials and officer corps are described. Again
in the KJV and the 1933 Afrikaans Bible there is mention of a
rabsaris (Nabusezban), who is called a chief officer in the NIV.
Given the Assyrian custom of appointing eunuchs to senior administrative and military posts, many of the officials mentioned
may well have been eunuchs.
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In Jeremiah 38:7-13 we have the story of Ebed-Melek, a Cussite

official in the court of Sedecias, who persuades the king to release
Jeremiah from his captivity in a pit in the palace. The NAV and
the KJV refer to him as a eunuch, while the NIV calls him an
official, adding a footnote to the effect that he could have been a
eunuch. The fact that he, as a foreigner, held an important office,
could be related to the popular Middle Eastern custom of castrating prisoners of war or slaves before employing them (Juynboll
1974:584-5).
Daniel 1:3, 4 and 8-15 refer to court officials (Asphenez, among
others) who had to look after Daniel and other young exiles. According to the KJV, Asphenez was the chief of the eunuchs, while
the NAV and the NIV call him simply a chief palace official. Again,
according to Babylonian custom, there were probably many eunuchs
in the service of the palace, not only those guarding the women.
This text provides little supporting evidence, but both the Septuagint and the Vulgate refer to the officials as leaders among the
eunuchs (archi-eunouchos and praepositus eunuchorum, respectively).
The suggestion that Daniel himself was a eunuch (Josephus Ant.
10.186) is unlikely in the light of Daniel 1:4, since young Hebrews
intended for service in the palace had to be free of any physical
defect.

4.2 The New Testament

Only two scriptural passages in the New Testament refer to eunuchs
(eunouchos), namely Matthew 19:12 and Acts 8:27-39. It has already
been shown that eunouchos, like saris in the Old Testament, had more
than one meaning, and could also mean official.
In Matthew 19:12, Christ describes three types of people as unfit
for marriage, namely those who have been castrated (which all
exegetes take as indicating eunuchs); those born incapable (congenital eunuchs) and those who, by their own free choice and for
the glory of Gods Kingdom, abstain from marrying (voluntary
celibates).
Acts 8:27-39 tells the story of the conversion of an Ethiopian court
official by the apostle Philip. The NAV, the KJB and the NIV all
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call him a eunuch, but the word eunouchos may be meant in the
sense of official. As the sole representative of the Ethiopian monarch
in Palestine, he was obviously a very senior official, and there is no
pressing reason to believe that he was also a eunuch (Louw et al.
1993, vol. 1:107, 479, esp. n. 7, 482; vol. 2: 67, 109). However,
in his comprehensive theological discussion of this episode, which
is one of the best-known references to eunuchs in the Bible,
Spencer (1993:155-65) does indeed take the official to be a eunuch,
and finds his study of Isaiah 53 particularly significant.

5. DISCUSSION
5.1 Assessing saris and eunouchos
Approximately 50 passages in the Bible, representing 28 identifiable
incidents, may involve human castration. All the Old Testament references are linked to the Biblical Hebrew word saris except for Deuteronomy 23:1, where the process of castration is described without
the use of the word, and Leviticus 22:24, where animal castration by
crushing (Hebrew katut) the sexual organs is indicated. The New Testament contains two references to eunuchs (Greek eunouchos).
In the Septuagint, saris is consistently translated as eunouchos, except for the use of spadon in Genesis 37:36 (referring to Potiphar) and
Isaiah 39:7 (referring to the castration of princes), archi-eunouchos in
Daniel 1:3, 7, 8-15 and 18 (referring to the head eunuch), and archon
in Daniel 2:48 (referring to Daniel as the governor). In Jeremiah 38:
7, Ebed-Meleks rank is given as he who was in the house of the king.
In the Vulgate, saris is translated by the Latin eunuchus, except in
Esther 2:3 (where Hegai is described as a minister), Daniel 1:3, 7, 815, and 18 (praepositus eunuchorum) and Daniel 2:48 (Daniels appointment as praefectus magistratuum).
Nehemiah (Neh. 1:11) is described as oinochoos in the Septuagint
and as pincerna in the Vulgate, meaning cup-bearer or butler (literally,
pourer). His inclusion in a list of possible references to eunuchs may
derive from misinterpretation of the word oinochoos (Sheriffs 1990:356).
We accept that the Law of Moses in Deuteronomy 23:1 and the
prophecy of Isaiah 56:3-5 refer to genuine eunuchdom. We also con254

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sider saris in Esther 1 and Isaiahs prophecy in 2 Kings 10:18 and Isaiah
39:7 to refer to eunuchs or castration. Matthew 19:12 discusses forms
of eunuchdom while Leviticus 22:24 deals with the castration of animals.
The following passages may refer to eunuchs, but the possibility
that saris merely indicates officials can not be excluded: 2 Kings 9:32
(staff in Jezebels palace), 2 Kings 18:17 and Jeremiah 39:3, 13 (senior officials in the Assyrian and Babylonian armies), 2 Kings 18:
17 and Jeremiah 38:7-13 (the Cussite, Ebed-Melek) and Daniel 1:3,
7, 8-15 and 18 (Asphenez and other highly ranked officials). Whether
the Ethiopian courtier (Acts 8:27-39) was a eunuch must remain in
the realm of speculation.
In the remaining passages discussed, we are of the opinion that saris
refers to the rank of official or commander.

5.2 Concepts related to eunuchdom

In Matthew 19:12 three classes of people unable to marry are mentioned, namely those who have been unfit to do so since childhood
(congenital eunuchs), those who have become unfit through disablement by human hands (eunuchs) and those who have voluntarily chosen,
to the glory of the Kingdom of God, to abstain from marriage. Castration and eunuchdom as a result have already been fully discussed.
The concept of congenital eunuchs (saris hamma) refers to a condition in which the subject has not been castrated, but never develops
normal sexual powers or desires, and is sterile. Modern science recognises a group of syndromes caused by faulty descent or early disease of
the testes, or by congenital defects in the sexual organs (particularly
the testes). Sterility, impotence, and typical eunuchoid body types
develop, but without any mental incapacitation (Plymate & Paulsen
1990:948-61). These conditions are very rare, and must also have been
scarce in antiquity, in comparison with eunuchism due to castration.
Hermaphroditism (genuine bisexuality) is also extremely rare, while
apparent hermaphroditism due to diseases of the endocrine (hormonesecreting) glands is slightly more common but usually accompanied
by early death. Men who eschew heterosexual marriage due to homosexual inclinations are, of course, physically normal, without eunuchoid
aberrations, but may have been included in the group mentioned in
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Matthew 19:12. However, a contemporary writer such as the Latin
author, Juvenal, distinguishes clearly in his satires between homosexual
men and eunuchs. Due to the rarity of the category, one is surprised
that the evangelist gave such prominence to congenital eunuchs. He may
perhaps have been familiar with a role model of this very rare condition, or have included homosexuality in the group. The Hebrew use of
saris hamma (congenital eunuch) as opposed to saris adam (acquired
eunuchism) nevertheless indicates that both conditions were recognised.
Although not a form of eunuchism in terms of the definition above,
asceticism and voluntary abstention from sexual activity played a
strong role among the early Fathers of the Christian Church, giving rise
in due course to the establishment of the monastic religious orders
(Sanders 1972:1026-7; Horstmanshoff 2000:105-14). A relationship
was perceived between eunuchism and voluntary abstention from sexual activity (celibacy) as a pure and total dedication to God. Faulty
interpretation of Matthew 19:12 even led a revered Father of the early
Church, Origen, to castrate himself an act which, in retrospect and
with greater insight, he bitterly regretted. Clement of Alexandria
(1st century AD) recommended the virtues of asceticism (engkrateia),
but warned that celibacy was worthless unless undertaken in the love
of Christ. Nevertheless, various fanatical Christian sects, such as the
Arabian Valesians, the Manicheans and the Phrygian Montanists, accepted self-castration as part of their religious practice. Church leaders
such as Cassian and Tatian even denounced sexual intercourse as diabolical, but the Council of Nicaea (325 AD) strongly condemned castration (Sanders 1972:1026-8).

6. CONCLUSION
Eunuchism always played a minor role in Israelite-Jewish communities
in comparison with Middle Eastern societies such as the Assyrians,
the Babylonians and the Persians, among whom human castration
probably originated in the 2nd millennium BC and in which eunuchs
formed an accepted class (as in the later Greek and Roman civilisations). The Law of Moses exiled eunuchs from the people of Israel, and
even forbade the sacrifice of castrated animals. Later, probably in the
6th and 5th centuries BC, Isaiah urges eunuchs not to see themselves
as permanently excluded from the circle of faith. The Bible provides
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evidence that eunuchs played a limited role in the community and

history of Israel. As has been indicated above, most of the references to
eunuchs in the Bible can in fact be traced to practices common among
Egyptians, Persians, or other Mesopotamian peoples, in particular. The
early Christian Church apparently did not reject eunuchs, but forbade
castration. A connection was perceived to exist between eunuchism,
abstention from sexual practices, and celibacy as a pure and total dedication to God (Horstmanshoff 2000:112). Due to misinterpretation
of Biblical texts, Matthew 19:12 in particular, this led to a brief flowering of fanatical church cults practising castration, but ultimately
resulted in the establishment of permanent monastic religious orders
based on celibacy.

REFERENCES
GRAY J
1970. I and II Kings. A commentary. London: SCM Press. Old Testament Library.

GRAY L H
1974. Eunuch. In: J. Hastings (ed.), Encyclopaedia of religion and ethics. Vol. 5. Edinburgh: T. & T. Clark.

HORSTMANSHOFF M
2000. Who is the true eunuch? Medical and religious ideas about eunuchs and
castration in the works of Clement of Alexandria. In: S. Kottek & M. Horstmanshoff (eds.), From Athens to Jerusalem. Rotterdam: Erasmus Publishing.

HUG A A
1918. Eunuchen. In: E. Kroll et al. (eds.), Paulys Realencyclopdie der classischen
Altertumswissenschaft. Suppl. Band 3. Stuttgart: Metzlersche Verlagsbuchhandlung.

JASTROW M
1950. A dictionary of the Targumim, the Thalmud Babli and Yerushalmi and the Midrashic literature. New York: Pardes Publishing House.

JUVENAL
1967. The sixteen satires (Transl. by P. Green). London: Penguin. Penguin Classics.
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JUYNBOLL T W
1974. Eunuch (Muslim). In: J. Hastings (ed.), Encyclopaedia of religion and ethics.
Vol. 5. Edinburgh: T. & T. Clark.

LEVINSON J
2000. Cultural androgyny in Rabbinic literature. In: S. Kottek & M. Horstmanshoff (eds.), From Athens to Jerusalem. Rotterdam: Erasmus Publishing.

LIDDELL H G, SCOTT R & JONES H S

1968 (1843). A Greek-English lexicon. Oxford: Clarendon Press.

LOUW J P, NIDA E A, SMITH R B & MUSON K A

1993 (1988). Greek-English lexicon of the New Testament based on semantic domains.
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KOEHLER I & BAUMGARTEN W

1958. Lexicon in Veteris Testamenti Libros. Leiden: E. J. Brill.

MALINA B J & NEYREY J H

1991. Conflict in Luke-Acts: labelling and deviance theory. In: J.H. Neyrey (ed.),
The social world of Luke-Acts: models for interpretation. Hendrickson Publishers.

MANDELKERN S
1975. Veteris Testamenti Concordantiae Hebraicae atque Chaldaicae. Graz: Akademische
Druck u. Verlagsanstalt.

PLYMATE S R & PAULSEN C A

1990. Male hypogonadism. In: K.L. Becker (ed.), Principles and practice of endocrinology and metabolism. Philadelphia: J. B. Lippincor Co.

SANDERS G M
1972. Gallos. In: T. Klauser (ed.), Reallexikon fr Antike und Christentum. Vol. 5.
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SHERIFFS R J A
1990. Eunuch. In: J.D. Douglas et al. (eds.), New Bible Dictionary. 2nd Edition.
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SPENCER F S
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