1396. doulagógeó
Lexical Summary
doulagógeó: To bring into subjection, to enslave, to control

Original Word: δουλαγωγέω
Part of Speech: Verb
Transliteration: doulagógeó
Pronunciation: doo-lag-ogue-eh'-o
Phonetic Spelling: (doo-lag-ogue-eh'-o)
KJV: bring into subjection
NASB: make slave
Word Origin: [from a presumed compound of G1401 (δοῦλος - slave) and G71 (ἄγω - brought)]

1. to be a slave-driver
2. to bring into subjection
3. (figuratively) to subdue

Strong's Exhaustive Concordance
bring into subjection, enslave

From a presumed compound of doulos and ago; to be a slave-driver, i.e. To enslave (figuratively, subdue) -- bring into subjection.

see GREEK doulos

see GREEK ago

HELPS Word-studies

Cognate: 1396 doulagōgéō (from 1401 /doúlos, "bond-slave" and 71 /ágō, "to lead, bring along") – properly, to lead as a captive; bring into subjection, fully compliant to the will of a master (used only in 1 Cor 9:27). See 1401 (doulos).

NAS Exhaustive Concordance
Word Origin
from doulos and agó
Definition
to enslave, fig. subdue
NASB Translation
make...slave (1).

Thayer's Greek Lexicon
STRONGS NT 1396: δουλαγωγέω

δουλαγωγέω (Rec.st δουλαγαγέω), δουλαγωγῶ; (δουλαγωγος, cf. παιδαγωγός; to lead away into slavery, claim as one's slave, (Diodorus Siculus 12, 24, and occasionally in other later writings); to make a slave and to treat as a slave, i. e. with severity, to subject to stern and rigid discipline: 1 Corinthians 9:27. Cf. Fischer, De vitiis lexicorum N. T., p. 472f

Topical Lexicon
Overview

Strong’s Greek 1396 describes an intentional act of forcing something into servitude. In its sole New Testament appearance Paul applies the verb to himself, depicting rigorous self-governance so that the gospel minister remains fit for service and reward.

Context in 1 Corinthians

The letter’s larger argument urges believers to subordinate personal liberty to the good of others (1 Corinthians 8–10). Paul has just likened ministry to athletic competition: “Everyone who competes in the games trains with strict discipline” (1 Corinthians 9:25). The climactic statement follows: “No, I discipline my body and make it my slave, so that after I have preached to others, I myself will not be disqualified” (1 Corinthians 9:27). Paul’s self-enslavement of the body is thus the practical complement to his self-emptying for the Corinthians’ spiritual benefit (1 Corinthians 9:19-23).

Athletic imagery and moral resolve

Roman-Greek contests required punishing regimens, strict diet, and submission to judges. Paul borrows that cultural picture to affirm that spiritual victory likewise demands sustained, deliberate mastery over bodily impulses. The word choice highlights absolute control: the athlete’s body is not merely trained; it is compelled into obedience as a servant.

Self-discipline and sanctification

The verb conveys more than ascetic harshness; it reflects the overarching biblical pattern in which grace produces active cooperation with the Spirit (Romans 8:13; Philippians 2:12-13). Paul’s bodily subjection protects him from moral lapse and underscores that Christian freedom never cancels the call to holiness (Galatians 5:13). The usage exposes the false dichotomy between legalism and libertinism by insisting that genuine freedom flourishes under Spirit-enabled restraint.

Warning against disqualification

The possibility that a herald could preach to others yet fail himself mirrors Jesus’ caution in Matthew 7:21-23. “Disqualified” (adokimos) evokes the rejected athlete whose prize is forfeited. The image undercuts complacency, especially for leaders. Perseverance is not optional; ongoing discipline guards the integrity of the message and messenger (1 Timothy 4:16).

Relation to spiritual leadership

Paul’s example sets the pattern for pastors, missionaries, and teachers. Authority in ministry flows from lives brought under Christ’s lordship. The term thus supports the New Testament expectation that shepherds be “above reproach” (1 Timothy 3:2) through sustained self-control (Titus 1:8).

Historical reception

Early fathers cited the passage to combat both antinomian tendencies and extreme asceticism. Clement of Alexandria commended balanced bodily discipline; John Chrysostom emphasized the minister’s accountability. Medieval monastic rules quoted 1 Corinthians 9:27 to justify communal disciplines, while Reformers reclaimed the verse as a call to Spirit-empowered mortification rather than meritorious works.

Practical ministry applications

• Personal habits: prayer, fasting, and stewardship of rest channel physical capacities toward kingdom purposes.
• Moral boundaries: deliberate avoidance of sensual compromise reflects a body “made slave” to gospel priorities.
• Accountability structures: mentors and church oversight help ensure leaders do not drift into the very failures they warn others to avoid.
• Perseverance: long-term ministry fruitfulness depends on daily decisions to subordinate appetites to Christ’s mission.

Related Scriptures

Romans 6:12-13; 2 Corinthians 10:5; Philippians 3:12-14; 1 Timothy 6:11-12; Hebrews 12:1-2; 1 Peter 2:11.

Summary

Strong’s Greek 1396 encapsulates Paul’s program of rigorous, grace-fueled self-mastery. By enslaving his body to the service of Christ, the apostle safeguards both personal salvation and public witness. The term challenges every believer—especially those in leadership—to pursue disciplined holiness so that the proclamation of the gospel is matched by a life that remains “approved” when the final crown is awarded.

Forms and Transliterations
δουλαγωγω δουλαγωγώ δουλαγωγῶ doulagogo doulagogô doulagōgō doulagōgō̂
Links
Interlinear GreekInterlinear HebrewStrong's NumbersEnglishman's Greek ConcordanceEnglishman's Hebrew ConcordanceParallel Texts
Englishman's Concordance
1 Corinthians 9:27 V-PIA-1S
GRK: σῶμα καὶ δουλαγωγῶ μή πως
NAS: my body and make it my slave, so that, after I have preached
KJV: and bring [it] into subjection: lest that by any means,
INT: body and bring [it] into servitude not hardly

Strong's Greek 1396
1 Occurrence


δουλαγωγῶ — 1 Occ.

1395
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