Reading Acts with respect to ancient constructions of masculinity is a current lacuna in Acts’ scholarship. Although masculinity studies proliferate in the field of Classics and are being increasingly generated among biblical scholars, those who interpret Acts in light of ancient masculine norms amount to a surprising few. Even more surprising is that the Ethiopian eunuch of Acts 8:25-40—who arguably lacks a potent symbol of masculinity in the Greco-Roman world—remains largely unexamined by those who do attend to gender in Acts. This oversight is primarily due to the widespread assumption that the eunuch, as an official to the Queen of Ethiopia, is a personage of great importance who simply reflects Luke’s larger interest in high-status individuals. Such an assumption, however, overlooks the inextricable connection between status, ethnicity, and gender, and how the eunuch’s repeated designation as “the eunuch” (vv. 27, 34, 36, 38, 39) would have affected his status in particular. This paper, then, will problematize the depiction of the eunuch as an elite, “respectable” convert to the Way by focusing on the gendered significance of his identification as (1) “the eunuch,” (2) an Ethiopian, and (3) one who serves the Candace, Queen of the Ethiopians (v. 27). Looking at these intersecting descriptors against the backdrop of ancient masculine mores reveals that the Ethiopian eunuch would appear to many of Luke’s early auditors as a gender liminal figure; a monstrous “non-man” who is neither male nor female. In the context of Acts 8, this liminality is precisely the point, for it intersects with the liminal, ambiguously gendered body of Jesus, whom Luke identifies as the suffering servant from Isaiah 53:7-8. Like the eunuch, Jesus does not easily adhere to traditional representations of masculinity and power; a point that Luke highlights with his identification of Jesus as the Isaianic figure who is slaughtered and shorn; silent and subordinate.