or סָרִס; from an unused root meaning to castrate; a eunuch; by implication, valet (especially of the female apartments), and thus, a minister of state; chamberlain, eunuch, officer. Compare רַב־סָרִיס.
Transliteration:çârîyç
Pronunciation:saw-reece'
Detailed Word Study
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### Core Meaning & Semantic Range
The Hebrew term סָרִיס (çârîyç, `{{H5631}}`) originates from an unused root signifying "to castrate." Its primary and literal meaning is therefore "eunuch," referring to a male who has been castrated. However, the semantic range of this word extends significantly beyond this physical condition, particularly in the context of ancient Near Eastern and Israelite courts. By implication, סָרִיס came to denote a high-ranking official, a "valet" (especially within royal female apartments), a "chamberlain," or a "minister of state." This broader usage reflects the common practice in many ancient empires where eunuchs held positions of significant power and trust, precisely because they were perceived as lacking dynastic ambitions. Thus, while a סָרִיס could be a literal eunuch, the term often functioned as a title for a court official, irrespective of their physical state. The related term רַב־סָרִיס (rab-saris, `{{H7249}}`), meaning "chief eunuch" or "chief officer," further underscores this dual usage and the high status often associated with the title.
### Biblical Occurrences & Contextual Analysis
The term סָרִיס (çârîyç, `{{H5631}}`) appears frequently throughout the Old Testament, showcasing both its literal and titular meanings:
* **Literal Eunuch:**
* In [[Isaiah 56:3-5]], the prophet speaks directly to the "eunuch," promising them a place and a name better than sons and daughters, if they hold fast to God's covenant. This passage is pivotal for its theological implications regarding inclusion.
* [[Jeremiah 38:7]] introduces Ebed-Melech, a Cushite "eunuch" (סָרִיס) in the king's house, who demonstrates courage and compassion by rescuing Jeremiah from the cistern. His role is clearly that of a trusted official.
* In the book of Esther, the term frequently refers to the attendants and chamberlains of King Ahasuerus and Queen Esther (e.g., [[Esther 1:10]], [[Esther 2:3]], [[Esther 4:4]]). These individuals, such as Hegai and Shaashgaz, are explicitly in charge of the royal women, a role often entrusted to literal eunuchs.
* [[Daniel 1:3]] mentions Ashpenaz, the "chief eunuch" (רַב־סָרִיס), who was put in charge of the royal youths, including Daniel. This highlights the administrative authority of such figures.
* **Officer/Official (Titular Use):**
* Perhaps the most notable example of the titular use is Potiphar, described in [[Genesis 37:36]] and [[Genesis 39:1]] as a "סָרִיס of Pharaoh, captain of the guard." Given that Potiphar is explicitly stated to have a wife ([[Genesis 39:7-9]]), it is highly improbable that he was a literal eunuch. Here, סָרִיס clearly functions as a title for a high-ranking court official.
* Numerous passages in the books of Kings and Jeremiah use סָרִיס to denote various high-ranking officials in the courts of Israel, Judah, and foreign nations, without necessarily implying castration. Examples include officials sent by King Ahab ([[1 Kings 22:9]]), those in charge of the royal wardrobe ([[2 Kings 23:11]]), or officers of the Babylonian king Nebuchadnezzar ([[2 Kings 24:12]], [[Jeremiah 29:2]]). In these contexts, the term signifies a position of authority and trust within the royal administration.
The contextual analysis is crucial for discerning whether the term refers to a literal eunuch or a high-ranking official. The presence of a wife or a military command often suggests the latter.
### Related Words & Concepts
The study of סָרִיס (çârîyç, `{{H5631}}`) naturally connects to several related words and theological concepts:
* **`{{H7249}}` רַב־סָרִיס (rab-saris):** This compound term, meaning "chief eunuch" or "chief officer," appears in various contexts, such as the titles of Assyrian and Babylonian officials ([[2 Kings 18:17]], [[Jeremiah 39:3]]). It emphasizes the hierarchical structure of ancient courts and the significant power wielded by those designated as סָרִיס.
* **`{{G2135}}` εὐνοῦχος (eunouchos):** This Greek equivalent in the Septuagint and New Testament directly translates סָרִיס. Its most prominent New Testament appearance is in the story of the Ethiopian eunuch in [[Acts 8:26-40]]. This individual, a high official of Candace, queen of the Ethiopians, was reading from Isaiah, specifically the passage concerning the suffering servant, and was subsequently baptized by Philip. This narrative serves as a powerful fulfillment of the prophetic word in Isaiah concerning the inclusion of eunuchs.
* **Castration and Exclusion:** The literal meaning of סָרִיס is linked to the prohibition in [[Deuteronomy 23:1]], which states that "No one who has been emasculated by crushing or cutting may enter the assembly of the LORD." This legal exclusion from the community's worship assembly forms a stark backdrop against which the later prophetic and New Testament inclusions are understood.
* **Court Officials and Administration:** Beyond the physical aspect, סָרִיס is conceptually related to the broader category of court functionaries, administrators, and advisors who served kings in the ancient Near East. Their roles were vital for the governance and stability of kingdoms.
### Theological Significance
The theological significance of סָרִיס (çârîyç, `{{H5631}}`) is profound, particularly in its trajectory from exclusion to radical inclusion within God's covenant:
* **The Paradox of Inclusion:** The most striking theological tension arises between the Deuteronomic law in [[Deuteronomy 23:1]], which explicitly excludes eunuchs from the assembly of the Lord, and the prophetic promise in [[Isaiah 56:3-5]]. Isaiah declares that eunuchs who "hold fast to my covenant" will receive "an everlasting name that will not be cut off." This prophetic word anticipates a new era of God's grace where physical limitations or social marginalization do not hinder access to divine blessing and an eternal inheritance. It foreshadows the expansive nature of the new covenant.
* **God's Heart for the Marginalized:** The narratives involving eunuchs, such as Ebed-Melech saving Jeremiah ([[Jeremiah 38:7-13]]) and the Ethiopian eunuch's conversion in Acts 8, powerfully illustrate God's concern for and active engagement with those who might be considered outsiders or marginalized by society. These individuals, despite their status, demonstrate faith and are instrumental in God's redemptive plan.
* **Spiritual vs. Physical Purity:** The shift in the meaning of סָרִיס from a literal castrated male to a high official underscores a broader theological principle: God's ultimate concern is with the heart, faithfulness, and obedience, rather than external physical characteristics or social status. The purity required for God's assembly moves from ritual and physical intactness to spiritual devotion and covenant keeping.
* **Anticipation of the New Covenant:** The inclusion of eunuchs in Isaiah's prophecy points directly to the universal and inclusive nature of the New Covenant established through Christ. In Christ, distinctions of race, social status, or physical condition are transcended, and all who believe become part of God's family, receiving a spiritual "name better than sons and daughters" ([[Galatians 3:28]]).
### Summary
The Hebrew term סָרִיס (çârîyç, `{{H5631}}`) carries a dual meaning: literally, a "eunuch," and by extension, a high-ranking "officer" or "official" in a royal court. While its root implies castration, its usage often denotes a position of trust and authority, exemplified by figures like Potiphar. The theological significance of סָרִיס is particularly rich. It highlights a profound biblical paradox, moving from the Deuteronomic exclusion of eunuchs from the assembly of the Lord to the prophetic promise of inclusion and an "everlasting name" in Isaiah. This trajectory culminates in the New Testament with the conversion of the Ethiopian eunuch, demonstrating God's radical grace and the universal reach of His salvation. The word thus encapsulates a powerful message about God's heart for the marginalized and the priority of spiritual faithfulness over physical or social status within the divine economy.
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