Courtier: δοῦλος referring to the King’s agent or courtier. Thus, we see that δοῦλος is a coded phrase for saying that Hakham Ya’aqob serves in the Kings (Messiah’s) court as a Hakham. This causes us to know that the Mesorah is of quintessential importance. Furthermore, the language is legal, which we would expect in a discourse concerning the Mesorah. “In the past you acted only on your own behalf, from now on [i.e., upon appointment] you are bound in the service of the public” And similarly, “Do you think that I am giving you authority? I am giving you slavery!” Rashi explains that, “Rule is slavery for the individual, because the burden of the public is upon him.” b. Horayot, 10a-b. “A leader shall not be imposed on the public unless the latter is first consulted,” but once appointed, “even the most ordinary…is like the mightiest of the mighty” to whom the public owes obedience and honor. b. Berachot 55a, Rosh Hashana 25b. On the use of “Courtier” see, Elon, Menachem. “THE CONTRIBUTION OF SPANISH JEWRY TO THE WORLD OF JEWISH LAW.” Jewish Political Studies Review 5, no. 3/4 (1993): 35–54. p. 40 and see, Cranfield, C. E. B. A Critical and Exegetical Commentary on the Epistle to the Romans. The International Critical Commentary on the Holy Scriptures of the Old and New Testaments. London; New York: T&T Clark International, 2004. p. 50.
The δοῦλοι τοῦ Θεοῦ, עַבְדֵי יְהוה, are those whose agency God employs in executing His purposes: used of apostles, Acts 4:29; 16:17; of Moses (Josh. 1:1), Rev. 15:3; of prophets (Jer. 7:25; 25:4), Rev. 1:1; 10:7; 11:18; of all who obey God’s commands, his true worshippers, Luke 2:29; Rev. 2:20; 7:3; 19:2,5 ; 22:3,6; (Ps. 33:23 (Ps. 34:23); Ps. 68:37 (Ps. 69:37); Ps. 88:4,21 (Ps. 89:4,21)). γ. δοῦλος τίνος, devoted to another to the disregard of one’s own interests: Matt. 20:27; Mark 10:44; strenuously laboring for another’s redemption such as a Goel (גאל). Zimmerli, Walther. Servant of God. Wipf & Stock Publishers, 2009.