God bestowed seven blessings upon Abraham, two of which were in the form of covenants — the Covenant between the Pieces and the Covenant of Circumcision.1 It is very noticeable that the Covenant of Circumcision was the only one of the seven blessings bestowed under the name of God Elohim.

 

The subject matter of the Covenant of Circumcision is very different from the preceding Covenant between the Pieces. The Covenant between the Pieces related to the historic mission of Abraham’s descendants and would not become relevant for hundreds of years.  By contrast, the Covenant of Circumcision related to the covenantal relationship between God and Abraham and his descendants and became relevant the day it was given. Abraham also became an active partner in this covenant by circumcising himself and his household “on that very day” (Genesis 17:26).

 

The aspect of God El Shaddai:

The context of Covenant of Circumcision is that the issue of descendants had been preying on the minds of Sarah and Abraham. Abraham listened to Sarah’s advice and had a child with her servant Hagar. When this son Ishmael was 13 years old, God appeared again to Abraham, initially through the name of God YHWH, and then through the names El Shaddai and Elohim, and the remainder of this covenant was also transmitted through the name Elohim. 

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Its first three verses relate to Abraham’s obligation under this covenant. After this are two verses about Elohim’s promises or obligations, followed by five verses regarding Abraham’s commitment to circumcision. There is then a separate paragraph about Sarai’s name change to Sarah, followed by a prophecy which was directed specifically to Abraham that Sarah will bear a son. Finally, there are prophecies about Ishmael’s future descendants.

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The covenant opens as follows:

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And when Abram was ninety-nine years old, YHWH appeared to Abram, and said unto him: “I am El Shaddai; walk before Me, and be perfect/wholehearted. I will set My covenant between Me and you, and will multiply you exceedingly.” Abram fell upon his face; and Elohim spoke with him, saying: “As for Me, this is My covenant with you:” (Genesis 17:1-4).

 

The Torah has introduced here a new name for God, El Shaddai.

 

Rashi explains this name as being derived from the two Hebrew words “she” and “dai," which mean “that” and “sufficient.” Hence, its meaning is that there is sufficiency within Me for every creature and I have the wherewithal to provide for all. Other interpretations of a similar nature have also been given.2

 

By contrast, Cassuto and Grossman suggest that the name has the connotation of fertility.3 The emphasis in this Covenant of Circumcision is also on fertility, as a subsequent sentence says: “and I [God] will make you exceedingly fruitful” (Genesis 17:6).

 

It appears to have this association in the following passage from the book of Ruth:

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Do not call me Naomi (pleasant one), call me Mara (embittered one), for Shaddai has dealt very bitterly with me. I was full when I went away, but YHWH has brought me back empty. Why should you call me Naomi; YHWH has testified against me, and Shaddai has brought misfortune upon me (Ruth 1:20-21).

 

This name of God appears again in the Jacob story when his father Isaac blesses Jacob before he leaves home for Padam Aram. Foremost in Isaac’s mind is that Jacob will be fruitful so as to form the tribes of Israel. Hence, Jacob says to his son, also in an Elohim passage:

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May El Shaddai bless you and multiply you and make you numerous, and may you be a congregation of peoples (Genesis 28:3).

 

That God has a separate name for His aspect of fertility may sound strange to us moderns. Nevertheless, it was common in the pagan world that a chief male god of might partnered with a female goddess of fertility. The name of the God of might in the Bible is El (similar to Elohim) and God’s aspect of fertility is Shaddai. The Torah does not separate these two aspects of God but brings them together as a single Divinity in a way that would have been readily understandable to people at that time.

 

 

Abraham’s obligations under the Covenant:

 

Abraham’s obligation in this covenant is to “walk before Me and be perfect/wholehearted (tamim)” (ibid 17:1).

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Elohim is saying: “You, Abraham, are to walk in front of me and be my representative to the world.” This is to be contrasted with Noah who walked “with” Elohim (Genesis 6:9). The manner in which Abraham is to walk before God is not delineated in this covenant, but it will be mentioned in a section that follows that Abraham will teach “justice and righteousness” to his children (Genesis 13:19). God is the epitome of justice and righteousness. Abraham embodies these attributes and will disseminate these ideas to the rest of the world through his example and through his teaching. 

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To be “tamim” or perfect/wholehearted is variously explained by commentators. An issue they will address is whether the instruction “walk before Me and be perfect/wholehearted (tamim)” is one directive or two. For example, it could be that perfection is achieved by Abraham walking before God, and even by practicing circumcision.4

 

Explaining it as two directives, Sforno suggests that it means being wholehearted in how one emulates God’s ways. Similarly, Grossman relates it to the tamim which is the theme of Psalm 101 and which is achieved by walking with God, practicing kindness (chesed) and justice (mishpat).5 Nachmanides associates it with a similar use of this word in Deuteronomy when the Torah discusses forbidden magical practices and concludes with the phrase “you shall be perfect/wholehearted with YHWH your God” (Deuteronomy 18:13). He suggests that just as one is to avoid magical practices and retain one’s trust in God, so one should walk before God and maintain one’s belief in Him.6 

God’s contributions to the covenant:

 

The elements of the covenant continue with seven promises made by God, which are labelled #1 to #7:

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#1 - You shall be the father of a multitude of nations; 

#2 - Your name shall no longer be called Abram, but your name shall be Abraham; for I have made you the father of a multitude of nations.

#3 - I will make you exceeding fruitful,

#4 - And I will make nations of you; 

#5 - And kings shall descend from you.

#6 - I will uphold (vehakimoti) My covenant between Me and you and your offspring after you, throughout their generations, as an everlasting covenant — to be a God to you and to your offspring after you.

#7 - And I will give to you, and to your offspring after you, the land of your sojourns (megurecha), all the Land of Canaan, for an everlasting possession (la’achuzat olam); and I will be a God to them” (ibid 17:4-8).

 

Promise #1: The first of these promises is that Abraham will become “a father of a multitude of nations.”

 

What nations the Torah is talking about is unclear. Many Jewish commentators assume they are the descendants of Isaac and the Torah is talking about the Jewish people.7 Sarai is also promised a multitude of nations and she has only one pregnancy. However, they could also be the nations that Abraham has sired through Hagar and other concubines (Genesis 25:1 and 25:5). Abraham’s family could be considered even larger than this since a convert to Judaism is considered “a child of Abraham.” Muslims and Christians also consider themselves spiritual heirs to Abraham’s legacy. The Qur’an establishes its Abrahamic lineage through Ishmael. Christianity views Abraham as an exemplar of faith and a spiritual and possibly physical ancestor of Jesus.8 In the theology of Paul of Tarsus, all who believe in God are spiritual descendants of Abraham.  

 

Promise #2: To emphasize his broadened parenthood, Abraham’s name is changed. Until now, he has been called Avram, meaning a father of Aram. From this point on, his name will be Avraham — meaning “a father of a multitude [of nations].”9 Mentioned later in this passage is that Sarai’s name will also be changed to Sarah. An alternative significance of this name change is discussed in a subsequent paragraph.

 

Promise #3: In the third sentence, Abraham is promised that this covenant will bring in its wake fertility. God had previously pointed out to Abraham in the Covenant between the Pieces that his seed will be as many as “the stars in the heaven” (Genesis 15:5). In that YHWH covenant, Abraham’s descendants will become a large nation that will “inherit” “this land.” In this covenant promised by Elohim and El Shaddai, they are to become fruitful so they can receive “the land of Canaan” as a “possession,” using the Hebrew word “ahuza.”

 

Promise #5: Abraham will become the progenitor of kings. The term “kings” implies sovereignty and power. Abraham’s offspring will not be a small and insignificant people tucked away in a remote corner of the globe but a major and powerful actor on the world stage in a central location between the great Mesopotamian and Egyptian superpowers.

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Promises #6 and #7: The next two promises are in a crescendo form building up to two promises related to eternity, namely for Elohim “throughout their generations …..  to be a God to you and to your offspring after you,” (Genesis 17:7) and to be a God eternally to the Jewish people in “all the land of Canaan for an everlasting possession” (Genesis 17:8).

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In both sentences Elohim promises to forge a special relationship with Abraham and his descendants by being a God to them.10 Many commentators consider this phrase as being the crux of this covenant, in that God is promising to maintain a special providential relationship to Abraham and his descendants throughout time.

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At first glance these two sentences seem rather similar. Nevertheless, they do express different ideas. In sentence #6, Elohim promises to be a God to Abraham and his seed forever, which could include periods of exile. In the last sentence (#7), He promises to be their eternal God in the land of Canaan. In effect, He is promising to be their God throughout Jewish history, and wherever they may be located. so as to enable them to fulfill their universal mission to the nations of the world.11

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The eternal aspects of this covenant are also expressed in other ways. In sentence #6, God promises that the covenant will be “an everlasting covenant,” and in the next promise, (#7), that the land of Canaan will belong to the Jewish people “for an everlasting possession.” 

 

There is an eternity to the universe and also to the institution of the Sabbath, both of which were created by Elohim and are described in the First Creation story. From the Covenant of Circumcision, we learn that three other things also have eternity — one is the Jewish people, the second is their covenantal relationship with Elohim, and the third is their dwelling in the land of Canaan. These also were designated by Elohim.

 

Thus, an eternal people, Abraham’s descendants, will be in an eternal covenantal relationship to God, and will be allocated a specific country, the land of Canaan, forever. 

 

 

The act and meaning of circumcision

 

Abraham’s, and thus the Jewish people’s, further contribution to this covenant is circumcision. The blessing continues:

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And God said unto Abraham: 'As for you, you shalt keep My covenant, you and your offspring after you throughout their generations. This is My covenant, which ye shall keep, between Me and you and your offspring after you: every male among you shall be circumcised. You shall circumcise the flesh of your foreskin; and it shall be a sign of a covenant between Me and you. At the age of eight days every male among you shall be circumcised throughout your generations, he that is born in the household, or bought with money from any foreigner who is not of your offspring. He that is born in your household, and he that is bought with your money, must surely be circumcised; and My covenant shall be in your flesh for an everlasting covenant. An uncircumcised one, a male the flesh of whose foreskin shall not be circumcised, that soul shall be cut off from its people; he has broken My covenant' (Genesis 17:9-14).

 

Grossman has noted that this section has a chiastic structure, with the peak of the chiasm, in other words its emphasis, being at D1 and D2:13

 

A1. 'As for you, you shalt keep My covenant, you and your offspring after you throughout their generations.

B1. This is My covenant, which ye shall keep, between Me and you and your offspring after you: every male among you shall be circumcised.

C1. You shall circumcise the flesh of your foreskin; and it shall be a sign of a covenant between Me and you.

D1. At the age of eight days every male among you shall be circumcised throughout your generations, he that is born in the household, or bought with money from any foreigner who is not of your offspring.

D2. He that is born in your household, and he that is bought with your money, must surely be circumcised;

C2. and My covenant shall be in your flesh for an everlasting covenant.

B2. An uncircumcised one, a male the flesh of whose foreskin shall not be circumcised, that soul shall be cut off from its people;

A2. he has broken My covenant.

   

Circumcision constitutes both an aspect of the covenant, as well as being a sign of the covenant.

 

Circumcision was practiced in the ancient world well before the Jewish people adopted this custom. It was performed in ancient Egypt and may have been a mark of distinction of the elite. The priestly caste of Egypt also practiced circumcision.14 Perhaps related to this, the Jewish people are marked for a priestly function to the nations of the world. Later, the Torah will be explicit about this by calling on the Israelites to become a nation of priests — “You will be for me a kingdom of priests” (Exodus 19.6).

 

One can also think of circumcision as a form of branding, and a sign that a Jew is a servant of God.15

 

In the ancient world, someone who became a slave to a master was often branded. Accordingly, an Israelite who gives up his rights to freedom and decides to remain enslaved to his master instead of going free after seven years is branded by boring a hole in his ear:

 

But if the servant declares: “I love my master and my wife and children — I shall not go free,” then his master shall bring him to the judge, and shall bring him to the door or to the doorpost, and his master shall bore through his ear with the awl, and he shall serve him forever (Exodus 21:5-6).

 

Why the ear? Based on the Talmud, Rashi explains:

 

The Tanna Rabban Yochanan ben Zakkai said: “This ear that heard at Mount Sinai: ‘You shall not steal’ and nonetheless he went and stole, let it be bored [This reason applies in the case of one who is sold into servitude by the court because of theft] and he sold himself [because of poverty, the following reasoning applies]: An ear that heard at Mount Sinai “For the Children of Israel are slaves unto Me and he went and acquired a [different] master for himself, let it be bored.16

 

In a similar manner, explains the highly regarded Sefer Chinuch, a book which attempts to find reasons for the Torah commands:

 

One root reason for this precept is that the Eternal Lord, be He blessed, wished to affix in the people that He set apart to be called by His name, a permanent sign in their bodies to differentiate them from the other nations in their bodily form.18

 

Historically, many ancient Near Eastern and Egyptian rulers had eunuchs in high government positions, particularly as court officials, advisors, and guardians of the royal harem. This was also a form of branding, and was, of course, the very opposite of circumcision. Eunuchs were considered loyal because they could not establish their own dynasties or pose a threat to the ruler's lineage. The Hebrew word for a eunuch is saris (סָרִיס), although this word can also have the meaning of official.17

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Similarly, it was not usual in the ancient world for a ruler to change a person’s name when he took him into his service in a subservient role. Hence, Pharaoh changed Joseph’s name to Zaphenath-paneah (Genesis 41:45). Pharaoh Necho also changed the name of the Judean king Eliakim, the son of Josiah, when he appointed him as a subservient vassal instead of his brother Jehoahaz:

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Then Pharaoh Necho made Eliakim son of Josiah king in place of his father Josiah, and he changed Eliakim's name to Jehoiakim. But Necho took Jehoahaz [who was also a son of Josiah and the previous king] and carried him off to Egypt, where he died (2 Kings 23:34).

 

This might explain why Avram and Sarai underwent a name change to Abraham and Sarah as part of this covenant. These new names were formed by the addition of the Hebrew letter heh (ה) to both their names. This letter occurs twice in God’s name Y-H-W-H.

 

Finally, in a passage separated by a paragraph space, Sarai’s name is not only changed to Sarah, but the newly-named Abraham is informed by Elohim that she will bear a child:

 

I will bless her, and I will also give you a son through her: I will bless her and she shall give to rise to nations; kings of people through her (ibid 17:16).

 

It is only in a later episode that Sarah herself is informed by angels of YHWH that she will bear a child in her old age.

 

In summary, with circumcision, a Jewish child is distinguished from the rest of the nations by being branded as an exclusive servant of Elohim.18 The relationship to the genitals is not incidental. It is an indicator of fertility, and pointedly the very opposite of castration.

 

 

Thematic and linguistic connections between the Covenant of Circumcision and the Covenant of the Rainbow

 

There are thematic connections between the Covenant of Circumcision and the Covenant of the Rainbow given at the time of Noah. Both covenants are made by the aspect of God Elohim. Both covenants are accompanied by a “sign.” The sign in the Covenant of Circumcision is circumcision while the sign of the Covenant of the Rainbow is a rainbow that appropriately links heaven and earth.

 

There are also word similarities between the two covenants. The Covenant of the Rainbow relates that “Noah was a righteous man, perfect (tamim) in his generation, Noah walked (hit’halech) with Elohim” (ibid 6:9). Abraham is also asked at the beginning of the Covenant of Circumcision to “walk (hit’halech) before Me and be perfect/wholehearted” (ibid 17:1). As previously discussed, the Hebrew word “hithaleach” is used a number of times in the Torah with respect to a person walking with God or God walking closely with humanity.19 Both covenants were “established” (vehakimoti) rather than “cut” as in the Covenant between the Pieces. Nevertheless, in both these Elohim-derived covenants the word to “cut” is still found, although in this case with reference to humanity. Hence, in the Noah passage “all flesh” will never again be “cut off by the flood” (ibid 9:11) and in the Abraham passage an uncircumcised person will “be cut off from its people” (ibid 12:1). 

 

Fertility is an aspect of both covenants, in that prior to the Covenant of the Rainbow “Elohim blessed Noah and his sons, and He said to them: ‘Be fruitful and multiply and fill the land.’” (ibid 9:1). The fertility of Noah’s family will ensure that the world is repopulated after the flood. It will also counteract pessimistic attitudes towards procreation that might have arisen because of a fear of natural disasters. The fertility aspect of the Covenant of Circumcision has been discussed.

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The word “covenant” (brit) is a key word in the covenant with Noah and appears seven times in that passage. The word “covenant” (bris) is also a keyword in the Covenant of Circumcision and appears ten times. It is of interest that there were ten generations between Noah and Abraham. 

 

This number ten may relate to a loose end in the flood story. Following the flood, God admits that “the design of man’s heart is evil from his youth” (Genesis 8:21). What then has changed and why will a flood never again be necessary? Elohim’s answer is to repopulate the world with the offspring of Noah, and His hopes are focused on the descendants of Noah’s son Shem. Now, ten generations later, there is a descendent of Shem, namely Abraham, with whom God can partner to bring the ideas of ethical monotheism to the world. 

 

One further covenant is yet to come and this is the covenant at Mount Sinai. This also will be given over by Elohim and its sign will be the Sabbath day.

 

 

Conclusions 

 

The Covenant of Circumcision was the only one of the seven prophetic promises made to Abraham that was transmitted through the name of God Elohim.

 

Scholars who hold by the Documentary Hypothesis regard the Covenant of the Pieces and the Covenant of Circumcision as the product of two different sources that were joined together by a Redactor at a later time, the former being a J source and the latter a P source. However, there is much in the Torah that negates this hypothesis. Rather, the Torah is a carefully crafted literary work in which YHWH and Elohim passages are a fundamental part of its structure. Consider the following sentences in which YHWH recalls the Covenant of Circumcision passage spoken by Elohim:

 

And YHWH remembered Sarah as He had said and YHWH did for Sarah as He had spoken. Sarah conceived and bore a son to Abraham in his old age at the appointed time of which Elohim had spoken with him. Abraham called the name of his son who was born to him — whom Sarah had borne him — Yitzhak (Genesis 21:1-3).

 

This does lead to the question — why was this particular covenant given by Elohim, while much of the rest of the Abraham story relates to YHWH? A major aspect of the Covenant of Circumcision is that Elohim will be a God to Abraham, signifying his providential aspects. However, as will be revealed to Moses at the Burning Bush, this is also a function of YHWH that is contained within the very name YHWH (Exodus 3:13-14). What then is the difference?

 

It is helpful to look at this question through the lens of circumcision.

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Circumcision is not a means for an individual to draw close to God. Rather, it is an obligation decreed on the family of a male child as a means of separating a member of the Jewish nation from the other nations of the world for a specific function in relation to them. Thus, the name Elohim of the Covenant of Circumcision emphasizes the authoritative, judicial, and in particular the universal aspects of this covenant. This contrasts with the YHWH of the Covenant between the Pieces which emphasizes the personal and merciful aspect of God YHWH, and emphasizing divine closeness and compassion.

There are two aspects to the prophecies to Abraham and hence two aspects to Judaism, the national and the universal. The Covenant of Circumcision is where the latter is clarified.

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One further point. In the Covenant between the Pieces, the “land” is described as a “yerusaha” or an inheritance, while the “land of Canaan” in the Covenant of Circumcision is described as an “ahuza” or possession. Are these not contradictory expressions? One cannot inherit something that does not already belong to the family. However, YHWH, who controls all territory, is telling the Jewish people that this land does indeed belong to them even if they do not already occupy it. The Covenant of Circumcision informs the Jewish people that this will not happen passively. They will have reach out and take their possession. Hence, initially, they will have to fight nations to acquire their land, but Elohim, who is their God, will so arrange international and military affairs that the “land of Canaan” will fall easily under their control since it already belongs to them.

 

 

References:

1. The seven blessings are found in the following places in Genesis: Genesis 12:1-3, 12:7, 13:14-17, 15:1-20, 17:1-14, 17:15-22, and 22:15-18. The text from Genesis 17:1-22 does seem like one long blessing, but there is a paragraph space in the middle, effectively making it two blessings.

2. Rashi to Genesis 17:1 as explained by Be’er Yitzchak. This is also the explanation of Rav Saadia Gaon. The Targum Onkelos Aramaic translation renders El Shaddai as "God whose presence is enough," again emphasizing sufficiency and divine power. The midrash Bereishit Rabbah 46:3 links Shaddai to the idea of God's power and sufficiency, explaining that He is the one who is enough (sufficient) for all needs and circumstances. Nachmanides views this name as referring to God's ability to perform supernatural acts, particularly in ways that override natural laws, such as granting children to the elderly (as in the case of Abraham and Sarah). Radak (Rabbi David Kimhi) associates Shaddai with might and destruction, indicating God's control over nature, including His power to punish or bless. Similarly, Ibn Ezra suggests this name as referring to the Almighty One who has the power to subdue or override the natural order. Luzzatto suggests that the name comes from the three-letter root shin daled daled, and notes that the Arabic word shadid means strong. Hence, its meaning would be Omnipotent God. R’ Joseph Solveitchik takes a different approach and explains that God’s creation is not fully complete, but God will partner with Abraham and they will both be creators (Chumash with commentary based on the teachings of Rabbi Joseph B. Soloveitchik. Bereishis, OU Press).

3. Section Five. Prelude to Successful Action in A Commentary on the Book of Exodus by Umberto Moshe David Cassuto, p78. Varda Books, Skokie, Illinois 2005 and Covenant and Fertility in Abram to Abraham. A Literary Analysis of the Abraham Narrative by Jonathan Grossman, p224, Peter Lang AG, Bern Switzerland.

4. There is a midrash that sees circumcision as bringing a repair of a physical imperfection (Bereishis Rabba 6:1). Rashi follows this. He also brings another explanation that this is a command that Abraham is to be complete or wholehearted in the trials to which he will be subjected. The Be’er Yitzchak notes that this could be referring specifically to the command of circumcision.

5. Covenant and Fertility in Abram to Abraham. A Literary Analysis of the Abraham Narrative by Jonathan Grossman, p227, Peter Lang AG, Bern Switzerland.

6. Nachmanides commentary to the Torah on Genesis 17:1.

7. Rashi suggests that these nations include the Jewish people plus the tribe of Edom, since Abraham had already sired Ishmael (Rashi to Genesis 17:6). Nachmanides disagrees that Edom should be included and brings examples where the Jewish people are called nations and peoples (Nachmanides to Genesis 17:6). Targum Onkelos translates the word as tribes. Radak suggests that they include the descendants of Keturah, in that Keturah married Abraham after Sarah died. 

8. New Testament, Rom 4:9-12. 

9. The word “riham” in Arabic means a multitude. This word is not currently in use in Hebrew, but Luzzatto suggests it may once have been part of the Jewish lexicon. The Book of Genesis. A Commentary by ShaDal (S.D. Luzzatto). Translated by Daniel A Klein, p155, Jason Aronson Inc, NJ 1998. 

10. The Be’ir Yitzchak, a super-commentator to Rashi, points out regarding Rashi’s commentary to Genesis 17:7, that this verse does not mean “I will uphold My covenant in order to be a God to you.” Rather, “to be a God to you” is the actual content of the covenant, so that the verse would then read: “I will uphold My covenant which is to be a God to you.”

11. Rashi explains that God is promising an eternal relationship, protecting and guiding Abraham and his descendants. This includes physical protection and a spiritual connection. Radak also explains that God will choose Israel as His people and provide a special providential relationship. The Sforno writes that God promises that He will be actively involved in the lives of Abraham and his descendants, directing their paths and offering ongoing providence. The Malbim distinguishes between a general providence that all people have and a special providence that is unique to Israel. Rashbam explains that God will be a protector and benefactor. Nachmanides explicates that this expression reflects the very purpose of the covenant, that God will dwell among the descendants of Abraham.

12. This explanation is at variance with that of Rashi (Rashi to Genesis 17:9) who suggests that Elohim is only a God to the Jewish people inside the land of Israel. Otherwise, it is as if they have no God. See also TB Kesubos 110b.

13. The Covenant Sign (9-14) in Abram to Abraham. A Literary Analysis of the Abraham Narrative by Jonathan Grossman, p234, Peter Lang AG, Bern Switzerland.

14. The Book of Genesis.  A Commentary by Shadal (S.D. Luzzatto) translated by Daniel A. Klein, p156-157.  James Aronson Inc. to Genesis 17.9. Also, History of Circumcision in Wikipedia https://en.wikipedia.org/wiki/History_of_circumcision#:~:text=Herodotus%2C%20writing%20in%20the%205th%20century%20BCE%2C%20wrote%20that%20the,passage%20from%20childhood%20to%20adulthood.

15. Torah in Motion. https://www.youtube.com/watch?v=UvhiqYUV5jw&t=10s.

16. Rashi to Exodus 21:6 quoting TB Kiddushin 22b.

17. Rashi on Genesis 37:36 acknowledges that "saris" can mean "eunuch" or "official" depending on the context. In the book of Esther, Esther was likely brought into the king’s presence by a eunuch: Now when the turn came for Esther, daughter of Avichail the uncle of Mordechai, who had adopted her as his own daughter, to come to the king, she requested nothing beyond what Hegai, the king’s chamberlain (seris-hamelech), guardian of the women, had advised (Esther 2:13). Of interest is that the Potiphar of the Joseph story to whom Joseph was sold is also described in the Bible as "saris Pharaoh" (Genesis 37:36). This phrase is usually translated as "officer of Pharaoh," but it could also mean "eunuch of Pharaoh." Against this, it could be argued that Potiphar had a wife (ibid 39:7), suggesting more the meaning of officer, although this is not definitive. If he was a eunuch, it might explain why Potiphar was relatively lenient with Joseph after his wife’s accusations against Joseph.

18. Sefer Hachinuch 2. 

19.  Other sentences that use the reflexive form of this verb to walk are Genesis 3:8, Leviticus 26:12 and Deuteronomy 23:15.