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 (); Psalm 68:37 (); Psalm 88:4, 21 ()). γ. δοῦλος τίνος, devoted to another to the disregard of one's own interests: Matthew 20:27; Mark 10:44; strenuously laboring for another's salvation, 2 Corinthians 4:5.

2. a servant, attendant, (of a king): Matthew 18:23, 26ff. (Synonym: see διάκονος.)

Corresponding Greek / Hebrew Entries: The concept of a female servant or slave in the Hebrew Bible is often represented by the term אָמָה (amah), Strong's Hebrew Number 519. This term is used in various contexts to describe a female servant or handmaid, similar to the Greek δουλή. Another related Hebrew term is שִׁפְחָה (shiphchah), Strong's Hebrew Number 8198, which also denotes a female servant or maidservant. These terms reflect the social and legal structures of ancient Israel, where servitude was a recognized institution.

Usage: The term δουλή is used in the New Testament to refer to a female slave or servant, often in the context of illustrating spiritual truths or social conditions of the time.

Context: The Greek term δουλή (doulē) appears in the New Testament to describe a female slave or bondmaid. This term is the feminine counterpart to δοῦλος (doulos), which refers to a male slave or servant. In the cultural context of the New Testament, slavery was a common institution, and the term δουλή would have been understood as referring to a woman who was in a position of servitude, either in a household or in a broader societal context.

In the New Testament, δουλή is used to illustrate various spiritual truths. For example, in Galatians 4:22-23, Paul uses the story of Hagar, the bondwoman, and Sarah, the free woman, to contrast the old covenant of the law with the new covenant of grace. Hagar, the bondwoman, represents the old covenant, while Sarah, the free woman, represents the new covenant. This allegory highlights the transition from bondage under the law to freedom in Christ.

The use of δουλή in the New Testament also reflects the social realities of the time, where slavery was an accepted part of life. The early Christian message, however, emphasized spiritual equality and freedom in Christ, transcending social and cultural barriers. In Galatians 3:28, Paul writes, "There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus" (BSB). This verse underscores the radical inclusivity of the Christian message, which offered a new identity and freedom to all believers, regardless of their social status.