Lexical Summary doulé: Female slave, bondwoman, maidservant Original Word: δουλή Strong's Exhaustive Concordance female slave, bondwomanFeminine of doulos; a female slave (involuntarily or voluntarily) -- handmaid(-en). see GREEK doulos NAS Exhaustive Concordance Word Originfem. of doulos Definition female slave, bondmaid. Thayer's Greek Lexicon STRONGS NT 1399: δοῦλοςδοῦλος, δούλη, δοῦλον (derived by most from δέω, to tie, bind; by some from ΔΑΛΩ, to ensnare, capture ((?) others besides; cf. Vanicek, p. 322)); serving, subject to: παρεστήσατε τά μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσία, Romans 6:19. Then substantively, ἡ δούλη, a female slave, bondmaid, handmaid: τοῦ Θεοῦ, τοῦ κυρίου, one who worships God and submits to him, Acts 2:18 (from Joel 2:29 ( 1. a slave, bondman, man of servile condition; a. properly: opposed to ἐλεύθερος, 1 Corinthians 7:21; 1 Corinthians 12:13; Galatians 3:28; Ephesians 6:8; Colossians 3:11; Revelation 6:15; Revelation 13:16; Revelation 19:18; opposed to κύριος, δεσπότης, οἰκοδεσπότης, Matthew 10:24; Matthew 13:27; Luke 12:46; John 15:15 Ephesians 6:5; Colossians 3:22; Colossians 4:1; 1 Timothy 6:1; Titus 2:9, and very often. b. metaphorically, α. one who gives himself up wholly to another's will, 1 Corinthians 7:23; or dominion, τῆς ἁμαρτίας, John 8:34; Romans 6:17, 20; τῆς φθορᾶς, 2 Peter 2:19, (τῶν ἡδονῶν, Athen. 12, p. 531 c.; τῶν χρημάτων, Plutarch, Pelop c. 3; τοῦ πίνειν, Aelian v. h. 2, 41). β. the δοῦλοι Χριστοῦ, τοῦ Χριστοῦ, Ἰησοῦ Χριστοῦ, are those whose service is used by Christ in extending and advancing his cause among men: used of apostles, Romans 1:1; Galatians 1:10; Philippians 1:1; 2 Timothy 2:24; Titus 1:1; James 1:1; 2 Peter 1:1; of other preachers and teachers of the gospel, Colossians 4:12; 2 Timothy 2:24; Jude 1:1; of the true worshippers of Christ (who is κύριος πάντων, Acts 10:36), Ephesians 6:6. The δοῦλοι τοῦ Θεοῦ, יְהוָה עַבְדֵי, are those whose agency God employs in executing his purposes: used of apostles, Acts 4:29; Acts 16:17; of Moses (Joshua 1:1), Revelation 15:3; of prophets (Jeremiah 7:25; Jeremiah 25:4), Revelation 1:1; Revelation 10:7; Revelation 11:18; of all who obey God's commands, his true worshippers, Luke 2:29; Revelation 2:20; Revelation 7:3; Revelation 19:2, 5; Revelation 22:3, 6; (Psalm 33:23 2. a servant, attendant, (of a king): Matthew 18:23, 26ff. (Synonym: see διάκονος.) The term denotes a female slave or bondservant who belongs wholly to another and whose status is defined by unquestioning allegiance. While the masculine form frequently speaks of the believer’s relationship to the Lord, the feminine form highlights that this same posture of total surrender is equally expected and honored in women. Occurrences in the New Testament • Luke 1:38 – Mary’s self-designation: “I am the Lord’s servant….” Historical and Cultural Background In first-century Mediterranean societies a bondwoman had no independent legal standing; her identity, security, and purpose were bound to her master’s household. By adopting this title before God, the women of Scripture embraced a position of voluntary, joyful subordination that radically contrasted with pagan notions of servitude. Instead of oppression, their allegiance to the covenant Lord granted them dignity, purpose, and protection. Theological Implications 1. Lordship: By using the feminine form, Scripture affirms that the Lordship of Christ transcends gender; every disciple, male or female, is called to absolute obedience. Ministerial Significance • Model of Submission – Mary’s response in Luke 1:38 sets a pattern for discipleship: reception of the word, faith in the promise, and immediate surrendered obedience. Connections to the Old Testament The ideal bondservant motif echoes Hannah (1 Samuel 1:11) and Israel collectively (Isaiah 49:3). The feminine form invites comparison with Hagar (Genesis 16) and Ruth (Ruth 3:9), illustrating how the Lord dignifies outsiders and the lowly. Practical Applications 1. Identity – Believers find worth not in societal status but in belonging to the Lord. Summary Strong’s Greek 1399 portrays the female disciple’s privileged position as a willing slave of Christ. In three strategic New Testament passages the term magnifies God’s grace to the humble, affirms the full inclusion of women in redemptive purposes, and provides an enduring template for wholehearted, Spirit-empowered service. Englishman's Concordance Luke 1:38 N-NFSGRK: Ἰδοὺ ἡ δούλη Κυρίου γένοιτό KJV: Behold the handmaid of the Lord; INT: Behold the handmaid of [the] Lord be it Luke 1:48 N-GFS Acts 2:18 N-AFP Strong's Greek 1399 |
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