> ## Documentation Index > Fetch the complete documentation index at: https://parmazon.mintlify.site/llms.txt > Use this file to discover all available pages before exploring further. # Key Greek Terms in the Romans Expository Commentary > Reference list of key Greek terms annotated throughout the Romans Expository Commentary, with transliterations, definitions, and verse locations. The commentary annotates key Greek — and occasionally Hebrew — terms inline throughout the verse entries, rendering them in italic at the point in the text where their meaning most directly illuminates the argument. These annotations are not decorative: they surface word-level precision that English translations must often flatten or choose between, and they expose theological nuances that have shaped centuries of interpretation. This page collects the most important annotated terms for quick reference, so you can return to a definition without hunting through the commentary itself. ## Term Reference **Greek:** δοῦλος\ **Transliteration:** *doulos*\ **Gloss:** slave; bondservant; owned person\ **Key verse:** Romans 1:1 Paul opens the letter by identifying himself as a *doulos* of Christ Jesus — not an employee, a hired hand, or even a devoted follower, but an owned slave. In the Greco-Roman world the term carried no ambiguity: a *doulos* had no independent legal standing and existed entirely for the will and purposes of the master. Paul's use of the term is therefore a deliberate act of self-emptying. Yet in the Old Testament tradition, the phrase "slave of the LORD" (*eved YHWH*) was a title of supreme honor borne by Moses, Joshua, and the prophets. For Paul, calling himself Christ's *doulos* is simultaneously the lowest conceivable designation and the highest dignity: he belongs entirely to the risen Lord. This identity precedes and grounds every other title Paul holds. **Greek:** ἀφωρισμένος\ **Transliteration:** *aphorismenos*\ **Gloss:** set apart; separated; marked off\ **Key verse:** Romans 1:1 Paul describes himself as *aphorismenos* for the gospel of God — the perfect passive participle indicating a completed action whose effects persist. The word shares its root with the Greek word behind "Pharisee" (*Pharisaios*), meaning one separated or set apart. The irony is striking: Paul, who was once a Pharisee set apart for rigorous observance of the Torah and for the suppression of the gospel, is now set apart by God for the very message he once persecuted. The divine passive construction implies God as the agent — Paul did not set himself apart; he was set apart. This establishes from the letter's first sentence that Paul's apostleship is not self-appointed but divinely commissioned. **Greek:** δικαιοσύνη θεοῦ\ **Transliteration:** *dikaiosynē theou*\ **Gloss:** the righteousness of God\ **Key verses:** Romans 1:17; 3:21–22 The phrase *dikaiosynē theou* is arguably the theological center of Romans and has generated extensive debate in the history of interpretation. It holds at least three interlocking senses that Paul appears to exploit simultaneously. First, it refers to God's own attribute of righteousness — his moral perfection, his fidelity to what is right. Second, in the covenantal idiom of the Old Testament (especially the Psalms and Isaiah), God's "righteousness" (*tsedaqah*) is his faithfulness to his covenant promises — his saving acts on behalf of his people. Third, in Paul's gospel announcement, it is the righteousness that God credits to the account of sinners through faith in Jesus Christ — what the Reformation tradition called *iustitia aliena*, an alien righteousness that comes from outside the sinner and is received as a gift. The phrase appears at the thesis statement of the letter (1:17) and at the pivot of the letter's argument (3:21), tying together the universal condemnation of chapters 1–3 and the declaration of justification by faith. **Greek:** ἱλαστήριον\ **Transliteration:** *hilastērion*\ **Gloss:** propitiation; mercy seat; atoning sacrifice\ **Key verse:** Romans 3:25 *Hilastērion* is the word the Greek Old Testament (LXX) uses for the golden lid of the ark of the covenant — the "mercy seat" (Hebrew *kapporeth*) — where the high priest sprinkled blood on the Day of Atonement and where YHWH met Israel in mercy. Paul presents Christ as the true *hilastērion*: the place and means by which God's wrath against sin is absorbed and his covenant relationship with his people is restored. The word's *hilask-* root carries the sense of appeasing or propitiating — satisfying a just anger — which distinguishes propitiation from mere expiation (the removal of sin's guilt without reference to wrath). Both concepts may be present in Paul's usage, but the substitutionary weight of the term — Christ bearing what sinners deserved — is integral to Paul's demonstration that God is both "just and the justifier" of those who have faith in Jesus (3:26). **Greek:** ἐλογίσθη\ **Transliteration:** *elogisthē*\ **Gloss:** was reckoned; was counted; was credited\ **Key chapter:** Romans 4 (used 11 times) *Elogisthē* is an accounting term drawn from the commercial world: to enter an amount into a ledger, to credit an account. Paul quotes Genesis 15:6 — "Abraham believed God, and it was *elogisthē* to him as righteousness" — and then labors the word eleven times across Romans 4, wringing out every implication. The key distinction Paul draws is between reckoning a wage (something owed as payment for work done) and reckoning a gift (something credited to an account that has no corresponding labor to show for it). God reckoned righteousness to Abraham as a gift, not a wage — while Abraham was still uncircumcised, and long before the law existed. This makes the doctrine of justification by faith prior to, independent of, and the basis for both circumcision and law-keeping. The forensic, crediting nature of justification — righteousness imputed, not infused — rests on this term. **Greek:** προσαγωγήν\ **Transliteration:** *prosagōgēn*\ **Gloss:** access; right of approach; introduction\ **Key verse:** Romans 5:2 *Prosagōgēn* describes the right of approach that a subject gains to a king through a court official who introduces and vouches for them. Outside the royal court, no commoner had the right to enter the throne room unsummoned — to do so could mean death. The court official (*prosagōgeus*) was the one who secured access and stood with the petitioner before the king. Paul says that through faith in Christ, believers have obtained this *prosagōgēn* — this introduced, mediated access — into the grace in which they stand. Christ is the believer's divine court official: the one who presents sinners before the holy God not as condemned intruders but as those he has justified and secured. The image enriches the meaning of justification by connecting the forensic declaration to the resulting relational standing before God. **Greek:** ὑπακοὴν πίστεως\ **Transliteration:** *hypakoēn pisteōs*\ **Gloss:** obedience of faith; obedience that is faith\ **Key verses:** Romans 1:5; 16:26 This phrase forms a deliberate *inclusio* — it appears in Paul's statement of apostolic purpose near the letter's opening (1:5) and again in the closing doxology (16:26), bracketing the entire argument of Romans. The genitive construction is intentionally rich and may sustain multiple readings simultaneously: obedience *springing from* faith (faith as the source of obedience), obedience *consisting in* faith (faith itself as the act of submission to the gospel), or obedience *directed toward* the faith (the body of gospel teaching). Paul's apostolic mission — to bring all nations to *hypakoēn pisteōs* — frames Romans as a missionary document, not merely a theological treatise. The phrase also signals that the faith Paul proclaims is not passive intellectual assent but an active, submissive entrusting of oneself to Jesus as Lord. **Greek:** παρέδωκεν\ **Transliteration:** *paredōken*\ **Gloss:** gave over; handed over; delivered up\ **Key verses:** Romans 1:24, 26, 28 *Paredōken* appears three times in quick succession in Romans 1, each introducing a stage of divine judicial response to humanity's suppression of revealed truth. The verb is not passive or reluctant — it is the same verb used for Judas handing Jesus over to be crucified, and for God handing Jesus over for our sins (Rom 8:32). God's threefold *paredōken* is an active judicial act: he gives humanity over to sexual impurity (1:24), to dishonorable passions (1:26), and to a debased mind (1:28). This is not divine abandonment in the sense of God withdrawing all concern, but divine judgment in the form of allowing — and indeed ordaining — that human rebellion produce its natural fruit in social and moral degradation. The structure implies that the moral chaos Paul observes in Gentile society is not merely incidental but is itself the wrath of God operating through the logic of sin. **Greek:** υἱοθεσία\ **Transliteration:** *hyiothesia*\ **Gloss:** adoption; placing as a son\ **Key verse:** Romans 8:15 *Hyiothesia* is the legal act of adopting a child into a family with full filial rights — the adopted child receives the family name, the right of inheritance, and the legal standing of a natural-born son. Paul uses the term to describe the Spirit's work in bringing believers into the family of God: "You have received the spirit of *hyiothesia*, by whom we cry, 'Abba! Father!'" (8:15). The word *Abba* is the Aramaic term of intimate filial address — the word Jesus himself used in Gethsemane (Mark 14:36). Its presence on the lips of Gentile believers is remarkable: the Spirit of the Son has been given to them, and by that Spirit they address God with the same intimacy that the Son addresses his Father. *Hyiothesia* appears again in Romans 8:23 (the future consummation of adoption, the redemption of the body) and in 9:4 (Israel's historical covenant privilege), and Paul uses it elsewhere in Galatians and Ephesians. **Greek:** λογίζεσθε\ **Transliteration:** *logizesthe*\ **Gloss:** reckon; consider; count; calculate\ **Key verse:** Romans 6:11 *Logizesthe* is the imperative form of the same accounting verb used in Romans 4 (*elogisthē*). In Romans 6:11 Paul gives the first command in the body of the letter: "So you also must *logizesthe* yourselves dead to sin and alive to God in Christ Jesus." The command is cognitive — an act of mental reckoning, of calculating correctly — but it is not wishful thinking or positive self-talk. The force of the imperative is: recognize and act on what is already objectively true about your identity in Christ. The believer is not told to become dead to sin by effort, but to *reckon* what is already the case by virtue of union with Christ in his death and resurrection. The commentary emphasizes that sanctification in Romans 6 is grounded in indicatives (what God has done) before it issues in imperatives (what believers must do), and *logizesthe* is the hinge between the two. **Greek:** ὑπερνικῶμεν\ **Transliteration:** *hypernikōmen*\ **Gloss:** we more than conquer; we overwhelmingly prevail\ **Key verse:** Romans 8:37 *Hypernikōmen* is a compound formed from *hyper-* (above, beyond, in excess of) and *nikaō* (to conquer, to overcome). The compound appears nowhere else in ancient Greek literature before Paul's use here, suggesting he may have coined it. The standard term for military victory was *nikaō*; by prefixing *hyper-*, Paul indicates that believers do not merely survive the tribulation, distress, persecution, famine, nakedness, danger, and sword catalogued in verse 35 — they come out of these trials with *more* than they had going in. The mechanism is "through him who loved us" — not through the believer's own resilience or courage, but through the love of Christ operating in and through the very circumstances that appear to threaten defeat. The verse is the experiential climax of the argument that nothing can separate believers from the love of God in Christ Jesus. **Greek:** ἀνακαινώσει τοῦ νοός\ **Transliteration:** *anakainōsei tou noos*\ **Gloss:** renewal of the mind; renovation of the understanding\ **Key verse:** Romans 12:2 *Anakainōsei* combines *ana-* (again; up; back to an original state) with *kainōsis* (making new) — the renewal implied is not a surface polish but a structural renovation back toward an original design. Paul sets it against *syschēmatizesthe* (being conformed, pressed into the mold of the present age) as the alternative mode of transformation. The *nous* (mind, understanding, the faculty of rational and moral perception) is specifically the faculty being renewed. This is significant: Paul locates the mechanism of Christian transformation not primarily in the will, the emotions, or behavior, but in the mind — in how reality is perceived and categorized. Transformed behavior follows from a mind that has been renovated by the gospel to see God, self, others, suffering, money, status, and time as they actually are in the light of Christ. The commentary draws out the implication: sanctification is inseparable from theological formation. Greek terms in the commentary are rendered in italic with transliterations in parentheses. Original Greek script is not displayed in the app; transliterations follow standard academic conventions.