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Isaiah 56:3 [study!]

American Standard Version (ASV 1901) [2]
— Neither let the foreigner, that hath joined himself to Jehovah, speak, saying, Jehovah will surely separate me from his people; neither let the eunuch say, Behold, I am a dry tree.
King James Version (KJV 1769)
— Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I [am] a dry tree.
New American Standard Bible (NASB ©1995)
— Let not the foreigner who has joined himself to the LORD say, “The LORD will surely separate me from His people.” Nor let the eunuch say, “Behold, I am a dry tree.”
Webster's Revision of the KJB (WEB 1833)
— Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I [am] a dry tree.
Darby's Translation (DBY 1890)
— And let not the son of the alien, that hath joined himself to Jehovah, speak saying, Jehovah hath entirely separated me from his people; neither let the eunuch say, Behold, I am a dry tree;
Rotherham's Emphasized Bible (EBR 1902)
— And let not the son of the foreigner, who hath joined himself unto Yahweh, speak, saying, Yahweh, will separate, me from his people, Neither let the eunuch, say, Lo! I, am a tree dried up!
Young's Literal Translation (YLT 1898)
— Nor speak let a son of the stranger, Who is joined unto Jehovah, saying: 'Jehovah doth certainly separate me from His people.' Nor say let the eunuch, 'Lo, I am a tree dried up,'
Douay-Rheims Challoner Revision (DR 1750)
— And let not the son of the stranger, that adhereth to the Lord, speak, saying: The Lord will divide and separate me from his people. And let not the eunuch say: Behold I am a dry tree.
Original King James Bible (AV 1611) [2]
— Neither let the sonne of the stranger, that hath ioyned himselfe to the LORD, speake, saying, The LORD hath vtterly separated mee from his people: neither let the Eunuch say, Behold, I [am] a drie tree.
Brenton Greek Septuagint (LXX, Restored Names)
— Let not the stranger who attaches himself to the Lord, say, Surely the Lord will separate me from his people: and let not the eunuch say, I am a dry tree.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— Neither let the son of the stranger, that hath joined himself to Yahweh, speak, saying, Yahweh hath utterly separated me from his people: neither let the eunuch say, Behold, I [am] a dry tree.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
Neither x408
(0408) Complement
אַל
'al
{al}
A negative particle (akin to H3808); not (the qualified negation, used as a deprecative); once (Job 24:25) as a noun, nothing.
let the son 1121
{1121} Prime
בֵּן
ben
{bane}
From H1129; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like H0001, H0251, etc.).
of the stranger, 5236
{5236} Prime
נֵכָר
nekar
{nay-kawr'}
From H5234; foreign, or (concretely) a foreigner, or (abstractly) heathendom.
that hath joined y3867
[3867] Standard
לָוָה
lavah
{law-vaw'}
A primitive root; properly to twine, that is, (by implication) to unite, to remain; also to borrow (as a form of obligation) or (causatively) to lend.
z8738
<8738> Grammar
Stem - Niphal (See H8833)
Mood - Perfect (See H8816)
Count - 1429
himself x3867
(3867) Complement
לָוָה
lavah
{law-vaw'}
A primitive root; properly to twine, that is, (by implication) to unite, to remain; also to borrow (as a form of obligation) or (causatively) to lend.
to x413
(0413) Complement
אֵל
'el
{ale}
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
Yhw יָהוֶה, 3068
{3068} Prime
יְהֹוָה
Y@hovah
{yeh-ho-vaw'}
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
speak, 559
{0559} Prime
אָמַר
'amar
{aw-mar'}
A primitive root; to say (used with great latitude).
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
saying, 559
{0559} Prime
אָמַר
'amar
{aw-mar'}
A primitive root; to say (used with great latitude).
z8800
<8800> Grammar
Stem - Qal (See H8851)
Mood - Infinitive (See H8812)
Count - 4888
Yhw יָהוֶה 3068
{3068} Prime
יְהֹוָה
Y@hovah
{yeh-ho-vaw'}
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
hath utterly y914
[0914] Standard
בָּדַל
badal
{baw-dal'}
A primitive root; to divide (in various senses literally or figuratively, separate, distinguish, differ, select, etc.).
z8687
<8687> Grammar
Stem - Hiphil (See H8818)
Mood - Infinitive (See H8812)
Count - 1162
separated 914
{0914} Prime
בָּדַל
badal
{baw-dal'}
A primitive root; to divide (in various senses literally or figuratively, separate, distinguish, differ, select, etc.).
z8686
<8686> Grammar
Stem - Hiphil (See H8818)
Mood - Imperfect (See H8811)
Count - 4046
me from x4480
(4480) Complement
מִן
min
{min}
For H4482; properly a part of; hence (prepositionally), from or out of in many senses.
x5921
(5921) Complement
עַל
`al
{al}
Properly the same as H5920 used as a preposition (in the singular or plural, often with prefix, or as conjugation with a particle following); above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications.
his people: 5971
{5971} Prime
עַם
`am
{am}
From H6004; a people (as a congregated unit); specifically a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively a flock.
neither x408
(0408) Complement
אַל
'al
{al}
A negative particle (akin to H3808); not (the qualified negation, used as a deprecative); once (Job 24:25) as a noun, nothing.
let the eunuch 5631
{5631} Prime
סָּרִיס
cariyc
{saw-reece'}
From an unused root meaning to castrate; a eunuch; by implication valet (especially of the female apartments), and thus a minister of state.
say, 559
{0559} Prime
אָמַר
'amar
{aw-mar'}
A primitive root; to say (used with great latitude).
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
Behold, x2005
(2005) Complement
הֵן
hen
{hane}
A primitive particle; lo! also (as expressing surprise) if.
I x589
(0589) Complement
אֲנִי
'aniy
{an-ee'}
Contracted from H0595; I.
[am] a dry 3002
{3002} Prime
יָבֵשׁ
yabesh
{yaw-bashe'}
From H3001; dry.
tree. 6086
{6086} Prime
עֵץ
`ets
{ates}
From H6095; a tree (from its firmness); hence wood (plural sticks).
Jamieson-Fausset-Brown Commentary

Isaiah 56:3

_ _ God welcomes all believers, without distinction of persons, under the new economy (Acts 10:34, Acts 10:35).

_ _ joined ... to ... Lord — (Numbers 18:4, Numbers 18:7). “Proselytes.”

_ _ separated — Proselytes from the Gentiles were not admitted to the same privileges as native Israelites. This barrier between Jews and Gentiles was to be broken down (Ephesians 2:14-16).

_ _ eunuch — (Acts 8:27, etc.). Eunuchs were chamberlains over harems, or court ministers in general.

_ _ dry tree — barren (compare Luke 23:31); not admissible into the congregation of Israel (Deuteronomy 23:1-3). Under the Gospel the eunuch and stranger should be released from religious and civil disabilities.

Matthew Henry's Commentary

Isaiah 56:3-8

_ _ The prophet is here, in God's name, encouraging those that were hearty in joining themselves to God and yet laboured under great discouragements. 1. Some were discouraged because they were not of the seed of Abraham. They had joined themselves to the Lord, and bound their souls with a bond to be his for ever (this is the root and life of religion, to break off from the world and the flesh, and devote ourselves entirely to the service and honour of God); but they questioned whether God would accept them, because they were of the sons of the stranger, Isaiah 56:3. They were Gentiles, strangers to the commonwealth of Israel and aliens from the covenants of promise, and therefore feared they had no part nor lot in the matter. They said, “The Lord has utterly separated me from his people, and will not own me as one of them, nor admit me to their privileges.” It was often said that there should be one law for the stranger and for him that was born in the land (Exodus 12:49), and yet they came to this melancholy conclusion. Note, Unbelief often suggests things to the discouragement of good people which are directly contrary to what God himself has said, things which he has expressly guarded against. Let not the sons of the stranger therefore say thus, for they have no reason to say it. Note, Ministers must have answers ready for the disquieting fears and jealousies of weak Christians, which, how unreasonable soever, they must take notice of. 2. Others were discouraged because they were not fathers in Israel. The eunuch said, Behold, I am a dry tree. So he looked upon himself, and it was his grief; so others looked upon him, and it was his reproach. He was thought to be of no use because he had no children, nor was ever likely to have any. This was then the more grievous because eunuchs were not admitted to be priests (Leviticus 21:20), nor to enter into the congregation (Deuteronomy 23:1), and because the promise of a numerous posterity was the particular blessing of Israel and the more valuable because from among them the Messiah was to come. Yet God would not have the eunuchs to make the worst of their case, nor to think that they should be excluded from the gospel church, and from being spiritual priests, because they were shut out from the congregation of Israel and the Levitical priesthood; no, as the taking down of the partition wall, contained in ordinances, admitted the Gentiles, so it let in likewise those that had been kept out by ceremonial pollutions. Yet, by the reply here given to this suggestion, it should seem the chief thing which the eunuch laments in his case is his being written childless.

_ _ Now suitable encouragements are given to each of these.

_ _ I. To those who have no children of their own, who, though they had the honour to be the children of the church and the covenant themselves, yet had none to whom they might transmit that honour, none to receive the sign of circumcision and the privileges secured by that sign. Now observe,

_ _ 1. What a good character they have, though they lie under this ignominy and affliction; and those only are entitled to the following comforts who in some measure answer to these characters. (1.) They keep God's sabbaths as he has appointed them to be kept. In the primitive times, if a Christian were asked, “Hast thou kept holy the Lord's day?” He would readily answer, “I am a Christian, and dare not do otherwise.” (2.) In their whole conversation they choose those things that please God. They do that which is good; they do it with a sincere design to please God in it; they do it of choice, and with delight. If sometimes, through infirmity, they come short in doing that which pleases God, yet they choose it, they endeavour after it, and aim at it. Note, Whatever is God's pleasure should without dispute be our choice. (3.) They take hold of his covenant, and that is a thing that pleases God as much as any thing. The covenant of grace is proposed and proffered to us in the gospel; to take hold of it is to consent to it, to accept the offer and come up to the terms, deliberately and sincerely to take God to be to us a God and to give up ourselves to him to be to him a people. Taking hold of the covenant denotes an entire and resolute consent to it, taking hold as those that are afraid of coming short, catching at it as a good bargain, and as those that are resolved never to let it go, for it is our life: and we take hold of it as a criminal took hold of the horns of the altar to which he fled for refuge.

_ _ 2. What a great deal of comfort they may have if they answer to this character, though they are not built up into families (Isaiah 56:5): Unto them will I give a better place and name. It is supposed that there is a place and a name, which we have from sons and daughters, that is valuable and desirable. It is a pleasing notion we have that we live in our children when we are dead. But there is a better place, and a better name, which those have that are in covenant with God, and it is sufficient to counterbalance the want of the former. A place and a name denote rest and reputation; a place to live comfortably in themselves, and a name to live creditably with among their neighbours; they shall be happy, and may be easy both at home and abroad. Though they have not children to be the music of their house, or arrows in their quiver, to keep them in countenance when they speak with their enemies in the gate, yet they shall have a place and a name more than equivalent. For, (1.) God will give it to them, will give it to them by promise; he will himself be both their habitation and their glory, their place and their name. (2.) He will give it to them in his house, and within his walls; there they shall have a place, shall be planted so as to take root (Psalms 92:13), shall dwell all the days of their life, Psalms 27:4. They shall be at home in communion with God, as Anna, that departed not from the temple night nor day. There they shall have a name. A name for the good things with God and good people is a name better than that of sons and daughters. Our relation to God, our interest in Christ, our title to the blessings of the covenant, and our hopes of eternal life, are things that give us in God's house a blessed place and a blessed name. (3.) It shall be an everlasting name, that shall never be extinct, shall never be cut off; like the place and name of angels, who therefore marry not, because they die not. Spiritual blessings are unspeakably better than those of sons and daughters; for children are a certain care and may prove the greatest grief and shame of a man's life, but the blessings we partake of in God's house are a sure and constant joy and honour, comforts which cannot be embittered.

_ _ II. To those that are themselves the children of strangers.

_ _ 1. It is here promised that they shall now be welcome to the church, Isaiah 56:6, Isaiah 56:7. When God's Israel come out of Babylon, let them bring as many of their neighbours along with them as they can persuade to come, and God will find room enough for them all in his house. And here, (as before) we may observe,

_ _ (1.) Upon what terms they shall be welcome. Let them know that God's Israel, when they come out of Babylon, will not be plagued, as they were when they came out of Egypt, with a mixed multitude, that went with them, but were not cordially for them; no, the sons of the strangers shall have a place and a name in God's house provided, [1.] That they forsake other gods, all rivals and pretenders whatsoever, and join themselves to the Lord, so as to become one spirit, 1 Corinthians 6:17. [2.] That they join themselves to him as subjects to their prince and soldiers to their general, by an oath of fidelity and obedience, to serve him, not occasionally, as one would serve a turn, but to be constantly his servants, entirely subject to his command, and devoted to his interest. [3.] That they join themselves to him as friends to his honour and the interests of his kingdom in the world, to love the name of the Lord, to be well pleased with all the discoveries he has made of himself and all the memorials they make of him. Observe, Serving him and loving him go together; for those that love him truly will serve him faithfully, and that obedience is most acceptable to him, as well as most pleasant to us, which flows from a principle of love, for then his commandments are not grievous, 1 John 5:3. [4.] That they keep the sabbath from polluting it; for the stranger that is within thy gates is particularly required to do that. [5.] That they take hold of the covenant, that is, that they come under the bonds of it, and put in for the benefits of it.

_ _ (2.) To what privileges they shall be welcome, Isaiah 56:7. Three things are here promised them, in their coming to God: — [1.] Assistance: “I will bring them to my holy mountain, not only bid them welcome when they come, but incline them to come, will show them the way, and lead them in it.” David himself prays that God by his light and truth would bring them to his holy hill, Psalms 43:3. And the sons of the stranger shall be under the same guidance. The church is God's holy hill, on which he hath set his King, and, in bringing them to Zion Hill, he brings them to be subjects to Zion's King, as well as worshippers in Zion's holy temple. [2.] Acceptance: “Their burnt-offerings and their sacrifices shall be accepted on my altar, and be never the less acceptable for being theirs, though they are sons of the stranger.” The prayers and praises (those spiritual sacrifices) of devout Gentiles shall be as pleasing to God as those of the pious Jews, and no difference shall be made between them; for, though they are Gentiles by birth, yet through grace they shall be looked upon as the believing seed of faithful Abraham and the praying seed of wrestling Jacob, for in Christ Jesus there is neither Greek nor Jew, circumcision nor uncircumcision. [3.] Comfort. They shall not only be accepted, but they themselves shall have the pleasure of it: I will make them joyful in my house of prayer. They shall have grace, not only to serve God, but to serve him cheerfully and with gladness, and that shall make the service the more acceptable to him; for, when we sing in the ways of the Lord, then great is the glory of our God. They shall go away and eat their bread with joy, because God now accepts their works, Ecclesiastes 9:7. Nay, though they came mourning to the house of prayer, they shall go away rejoicing, for they shall there find such ease, by casting their cares and burdens upon God, and referring themselves to him, that, like Hannah, they shall go away and their countenance shall be no more sad. Many a sorrowful spirit has been made joyful in the house of prayer.

_ _ 2. It is here promised that multitudes of the Gentiles shall come to the church, not only that the few who come dropping in shall be made welcome, but that great numbers shall come in, and the door be thrown open to them: My house shall be called a house of prayer for all people. The temple was then God's house, and to that Christ applies these words (Matthew 21:13), but with an eye to it as a type of the gospel church, Hebrews 9:8, Hebrews 9:9. For Christ calls it his house, Hebrews 3:6. Now concerning this house it is promised, (1.) That it shall not be a house of sacrifice, but a house of prayer. The religious meetings of God's people shall be meetings for prayer, in which they shall join together, as a token of their united faith and mutual love. (2.) That it shall be a house of prayer, not for the people of the Jews only, but for all people. This was fulfilled when Peter was made, not only to perceive it himself, but to tell it to the world, that in every nation he that fears God and works righteousness is accepted of him, Acts 10:35. It had been declared again and again that the stranger that comes nigh shall be put to death, but Gentiles shall now be looked upon no longer as strangers and foreigners, Ephesians 2:19. And it appears by Solomon's prayer, at the dedication of the temple, both that it was primarily intended for a house of prayer and that strangers should be welcome to it, 1 Kings 8:30, 1 Kings 8:41, 1 Kings 8:43. And it is intimated here (Isaiah 56:8) that when the Gentiles are called in they shall be incorporated into one body with the Jews, that (as Christ says, John 10:16) there may be one fold and one Shepherd; for, [1.] God will gather the outcasts of Israel. Many of the Jews that had by their unbelief cast themselves out shall by faith be brought in again, a remnant according to the election of grace, Romans 11:5. Christ came to the lost sheep of the house of Israel (Matthew 15:24), to gather their outcasts (Psalms 147:2), to restore their preserved (Isaiah 49:6), and to be their glory, Luke 2:32. [2.] He will gather others also to him, besides his own outcasts that are gathered to him. Or, though some of the Gentiles have come over now and then into the church, that shall not serve (as some may think) to answer the extent of these promises; no, there are still more and more to be brought in: “I will gather others to him besides these; these are but the first-fruits in comparison with the harvest that shall be gathered for Christ in the nations of the earth, when the fulness of the Gentiles shall come in.” Note, The church is a growing body: when some are gathered to it we may still hope there shall be more, till the mystical body be completed. Other sheep I have.

John Wesley's Explanatory Notes

Isaiah 56:3

The stranger — The stranger, the Gentile, who by birth is a stranger to God, that hath turned from dumb idols to the living God. The eunuch — Who is here joined with the stranger, because he was forbidden to enter into the congregation of the Lord, Deuteronomy 23:1. Under these two instances he understands all those, who either by birth, or by any ceremonial pollution, were excluded from church privileges, and so he throws open the door to all true believers. A dry tree — A fruitless tree, accursed by God with the curse of barrenness.

Geneva Bible Translation Notes

Isaiah 56:3

Neither let the son of the foreigner, that (d) hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I [am] a dry tree.

(d) Let no one think himself unfit to receive the graces of the Lord: for the Lord will take away all impediments, and will forsake no one who will keep his true religion, and believe in him.

Cross-Reference Topical ResearchStrong's Concordance
the son:

Numbers 18:4 And they shall be joined unto thee, and keep the charge of the tabernacle of the congregation, for all the service of the tabernacle: and a stranger shall not come nigh unto you.
Numbers 18:7 Therefore thou and thy sons with thee shall keep your priest's office for every thing of the altar, and within the vail; and ye shall serve: I have given your priest's office [unto you] as a service of gift: and the stranger that cometh nigh shall be put to death.
Deuteronomy 23:1-3 He that is wounded in the stones, or hath his privy member cut off, shall not enter into the congregation of the LORD. ... An Ammonite or Moabite shall not enter into the congregation of the LORD; even to their tenth generation shall they not enter into the congregation of the LORD for ever:
Zechariah 8:20-23 Thus saith the LORD of hosts; [It shall] yet [come to pass], that there shall come people, and the inhabitants of many cities: ... Thus saith the LORD of hosts; In those days [it shall come to pass], that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard [that] God [is] with you.
Matthew 8:10-11 When Jesus heard [it], he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel. ... And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.
Acts 8:27 And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship,
Acts 10:1-2 There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian [band], ... [A] devout [man], and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.
Acts 10:34 Then Peter opened [his] mouth, and said, Of a truth I perceive that God is no respecter of persons:
Acts 13:47-48 For so hath the Lord commanded us, [saying], I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth. ... And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.
Acts 17:4 And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few.
Acts 18:7 And he departed thence, and entered into a certain [man's] house, named Justus, [one] that worshipped God, whose house joined hard to the synagogue.
Romans 2:10-11 But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: ... For there is no respect of persons with God.
Romans 15:9-12 And that the Gentiles might glorify God for [his] mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. ... And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.
Romans 15:16 That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.
Ephesians 2:12 That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:
Ephesians 2:22 In whom ye also are builded together for an habitation of God through the Spirit.
1 Peter 1:1 Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,

joined:

Jeremiah 50:5 They shall ask the way to Zion with their faces thitherward, [saying], Come, and let us join ourselves to the LORD in a perpetual covenant [that] shall not be forgotten.
Zephaniah 2:11 The LORD [will be] terrible unto them: for he will famish all the gods of the earth; and [men] shall worship him, every one from his place, [even] all the isles of the heathen.
1 Corinthians 6:17 But he that is joined unto the Lord is one spirit.

The LORD[YHWH] hath:

Matthew 15:26-27 But he answered and said, It is not meet to take the children's bread, and to cast [it] to dogs. ... And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' table.
Luke 7:6-8 Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof: ... For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth [it].

neither:

Isaiah 56:5 Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off.
Isaiah 39:7 And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon.
Jeremiah 38:7-13 Now when Ebedmelech the Ethiopian, one of the eunuchs which was in the king's house, heard that they had put Jeremiah in the dungeon; the king then sitting in the gate of Benjamin; ... So they drew up Jeremiah with cords, and took him up out of the dungeon: and Jeremiah remained in the court of the prison.
Jeremiah 39:16-17 Go and speak to Ebedmelech the Ethiopian, saying, Thus saith the LORD of hosts, the God of Israel; Behold, I will bring my words upon this city for evil, and not for good; and they shall be [accomplished] in that day before thee. ... But I will deliver thee in that day, saith the LORD: and thou shalt not be given into the hand of the men of whom thou [art] afraid.
Daniel 1:3-21 And the king spake unto Ashpenaz the master of his eunuchs, that he should bring [certain] of the children of Israel, and of the king's seed, and of the princes; ... And Daniel continued [even] unto the first year of king Cyrus.
Matthew 19:12-30 For there are some eunuchs, which were so born from [their] mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive [it], let him receive [it]. ... But many [that are] first shall be last; and the last [shall be] first.
Acts 8:26-40 And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert. ... But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea.
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Nu 18:4, 7. Dt 23:1. Is 39:7; 56:5. Jr 38:7; 39:16; 50:5. Dn 1:3. Zp 2:11. Zc 8:20. Mt 8:10; 15:26; 19:12. Lk 7:6. Ac 8:26, 27; 10:1, 34; 13:47; 17:4; 18:7. Ro 2:10; 15:9, 16. 1Co 6:17. Ep 2:12, 22. 1P 1:1.

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