Ethiopian eunuch
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The Ethiopian eunuch (
Biblical narrative
In the
After this, Philip was suddenly taken away by the Spirit of the Lord, and the eunuch "went on his way rejoicing" (verse 39).
Christian traditions
One of the traditional sites of the baptism is the Dhirweh fountain, near
Assessment and interpretation
Religion
The Ethiopian eunuch's religion of origin is significant because of the subsequent implications of his conversion to Christianity. There are many competing theories for the eunuch's pre-conversion religious status in relation to Judaism and Christianity.
Religious Status | Evidence | Supporters |
---|---|---|
Jew | After the story of the Ethiopian eunuch, Irenaeus wrote, "Conversion is more difficult with gentiles than with Jews," indicating that the eunuch was a Jew.[6][page needed] Charles Francis Potter suggested the eunuch may have been an Essene.[7] | Pontius (died c. 260),[8][full citation needed] Irenaeus (c. 130 – 202)[6][page needed] |
Jew-Gentile | Eunuch occupies an "intermediary position between Jew and gentile", which could indicate the status of proselyte or God-fearer.[9][page needed] | Jerome (c. 347 – 420)[10][page needed] |
Gentile | Eunuch must have been a Gentile because he was Ethiopian. | Nicephorus Callistus (c. 1256 – 1335),[citation needed] Nicholas of Lyra (c. 1270 – 1349),[citation needed] and Martin Luther (1483–1546)[9][page needed ]
|
proselyte | Eunuch "must be read as a proselyte (a full convert to Judaism) since Acts presents Cornelius the Centurion as the first gentile to be baptized into the Christian community."[9][page needed] | D. A Hubbard,[3] Lancelot Andrewes (1555–1626),[12][page needed] John Calvin (1509–1564),[13][page needed] John Wesley (1703-1791)[14][page needed] |
God-fearer | Eunuch cannot have been a proselyte and must have been a God-fearer "since Deut 23:1 would have prohibited a castrated male from becoming a proselyte."[9][page needed] | Paul Mumo Kisau,[15] C. K. Barrett,[16][page needed] Justo L. González,[17][page needed] many other contemporary scholars.[citation needed] |
Modern scholarship tends to place the Ethiopian eunuch in the "
Sexuality
Commentators generally suggest that the combination of "eunuch" together with the title "court official" indicates a literal eunuch, who would have been excluded from the Temple by the restriction in Deuteronomy 23:1.
Race and origins
"Candace" was the name given in Greco-Roman historiography to all the female rulers or consorts of the Kingdom of Kush (now part of Sudan). The capital city was Meroë, and the title of "Candace" derives from a Meroitic word, kdke, that referred to any royal woman.[24] "Ethiopian" was a Greek term for black-skinned peoples generally, often applied to Kush (which was well known to the Hebrews and often mentioned in the Hebrew Bible). The eunuch was not from the land today known as Ethiopia, which corresponds to the ancient Kingdom of Aksum, which conquered Kush in the fourth century. The first writer to call it Ethiopia was Philostorgius around 440.[25]
Some scholars, such as
Related figures
C. K. Barrett contrasts the Ethiopian eunuch's story with that of Cornelius the Centurion, another convert. He notes that while the Ethiopian continues on his journey home and passes out of the narrative, Cornelius and his followers form another church in Judea, and speculates that this reflects a desire to focus on Peter rather than Philip.[16]: 421 Robert O'Toole argues that the way Philip is taken away parallels the way Jesus disappears after he has been talking to the disciples on the road to Emmaus in Luke 24.[30]
There are literary parallels between the story of the Ethiopian eunuch in Acts and that of Ebed-Melech, an Ethiopian eunuch in the Book of Jeremiah.[31]
Further reading
- Knecht, Friedrich Justus (1910). . A Practical Commentary on Holy Scripture. B. Herder.
References
- ^ Acts 8:27
- ^ OCLC 23589738.
- ^ a b Hubbard, D. A. (1962). "Ethiopian Eunuch". In Douglas, J. D. (ed.). New Bible Dictionary. InterVarsity Press. p. 398.
- OCLC 22377610.[page needed]
- ^ "History of the Church". stmichaeleoc.org. Archived from the original on August 2, 2021. Retrieved July 29, 2012.
- ^ a b Irenaeus, St (2012). Böer, Paul (ed.). Against Heresies. Veritatis Splendor Publications.[page needed]
- ISBN 0449130398.
- Pontius the Deacon. Life and Passion of Saint Cyprian.[full citation needed]
- ^ ISBN 978-1-4514-6565-5.[page needed]
- OCLC 16266331.[page needed]
- ^ Eusebius (November 23, 1989). Louth, Andrew (ed.). The History of the Church from Christ to Constantine. Translated by Williamson, G. (Rev. ed.). Penguin.[page needed]
- ISBN 9781174708121.[page needed]
- ISBN 9780802808066.[page needed]
- ISBN 9781849026352.[page needed]
- ^ Kisau, Paul Mumo (2006). "Acts of the Apostles". In Adeyemo, Tokunboh (ed.). Africa Bible Commentary. Grand Rapids, MI: Harper Collins-Zondervan. p. 1314.
- ^ ISBN 978-0-567-09653-1.[page needed]
- ISBN 9781570753985.[page needed]
- JSTOR 43726615.
- ISBN 0-8024-0759-5.
- ISBN 0-8146-5807-5.
- ISBN 9780807079317.
- ISBN 9781590211489.
- Westminster John Knox. p. 135.
- ISBN 978-0-691-09370-3.
- ^ Yamauchi, Edwin M. (2006). "Acts 8:26-40: Why the Ethiopian Eunuch Was Not from Ethiopia". In Bock, Darrell L.; Fanning, Buist M. (eds.). Interpreting the New Testament Text: Introduction to the Art and Science of Exegesis. Crossway. pp. 351–66.
- ISBN 0-674-07626-5.
- ISBN 0-8028-4501-0.
- ISBN 9780203471470.
- ^ Adamo, David Tuesday (2006). Africa and Africans in the New Testament. Lanham: University Press of America. pp. 89–91.
- S2CID 161231768.
- ^ Estigarribia, Juan Vicente (1992). "Commentaries on the Historicity of Acts of the Apostles 8, 26–39". Beiträge zur Sudanforschung. 5: 39–46.