KJV: For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;
YLT: for as many as without law did sin, without law also shall perish, and as many as did sin in law, through law shall be judged,
Darby: For as many as have sinned without law shall perish also without law; and as many as have sinned under law shall be judged by law,
ASV: For as many as have sinned without law shall also perish without the law: and as many as have sinned under the law shall be judged by the law;
| Ὅσοι | As many as |
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Parse: Personal / Relative Pronoun, Nominative Masculine Plural Root: ὅσος Sense: as great as, as far as, how much, how many, whoever. |
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| ἀνόμως | without [the] Law |
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Parse: Adverb Root: ἀνόμως Sense: without the law, without the knowledge of the law. |
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| ἥμαρτον | have sinned |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ἁμαρτάνω Sense: to be without a share in. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ἀπολοῦνται | will perish |
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Parse: Verb, Future Indicative Middle, 3rd Person Plural Root: ἀπόλλυμι Sense: to destroy. |
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| νόμῳ | [the] Law |
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Parse: Noun, Dative Masculine Singular Root: νόμος Sense: anything established, anything received by usage, a custom, a law, a command. |
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| νόμου | [the] Law |
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Parse: Noun, Genitive Masculine Singular Root: νόμος Sense: anything established, anything received by usage, a custom, a law, a command. |
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| κριθήσονται | will be judged |
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Parse: Verb, Future Indicative Passive, 3rd Person Plural Root: κρίνω Sense: to separate, put asunder, to pick out, select, choose. |
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Greek Commentary for Romans 2:12
Constative aorist active indicative, “sinned,” a timeless aorist. [source]
Old adverb “contrary to law,” “unjustly,” but here in ignorance of the Mosaic law (or of any law). Nowhere else in N.T. Shall also perish without law (ανομως και απολουνται anomōs kai apolountai). Future middle indicative of απολλυμι apollumi to destroy. This is a very important statement. The heathen who sin are lost, because they do not keep the law which they have, not because they do not have the Mosaic law or Christianity. Under law In the sphere of the Mosaic law. By the law (δια νομου dia nomou). The Jew has to stand or fall by the Mosaic law. [source]
Future middle indicative of απολλυμι apollumi to destroy. This is a very important statement. The heathen who sin are lost, because they do not keep the law which they have, not because they do not have the Mosaic law or Christianity. [source]
In the sphere of the Mosaic law. By the law (δια νομου dia nomou). The Jew has to stand or fall by the Mosaic law. [source]
The Jew has to stand or fall by the Mosaic law. [source]
Both law in the abstract and the Mosaic law. The principle laid down is general, though apparently viewed with special reference to the law of Moses. [source]
Rev., under law, i.e., within the sphere of. No decision as to the reference to the law of Moses or otherwise can be based on the presence or absence of the article. Νόμος lawis used both with and without the article for the Mosaic law. Cremer correctly says that “the article is usually wanting when the stress is laid, not upon the historical impress and outward form of the law, but upon the conception itself;” or, as Bishop Lightfoot, “law considered as a principle, exemplified no doubt chiefly and signally in the Mosaic law, but very much wider than this in its application.” [source]
The antithesis shall perish suggests a condemnatory judgment. There is no doubt that the simple κρίνω is used in the New Testament in the sense of condemning. See John 3:18; 2 Thessalonians 2:12; Hebrews 13:4. The change from perish to judge is suggested by by the law. “The Jews alone will be, strictly speaking, subjected to a detailed inquiry such as arises from applying the particular articles of a code” (Godet). Both classes of men shall be condemned; in both the result will be perishing, but the judgment by the law is confined to those who have the law. [source]
Reverse Greek Commentary Search for Romans 2:12
“When he might have been saved” (Bengel). This word, in classical Greek, is used: 1. Of death in battle or elsewhere. 2. Of laying waste, as a city or heritage. 3. Of losing of life, property, or other objects. As an active verb, to kill or demolish. 4. Of being demoralized, morally abandoned or ruined, as children under bad influences. In New Testament of killing (Matthew 2:13; Matthew 12:14). 5. Of destroying and perishing, not only of human life, but of material and intellectual things (1 Corinthians 1:19; John 6:27; Mark 2:22; 1 Peter 1:7; James 1:11; Hebrews 1:11). 6. Of losing (Matthew 10:6, Matthew 10:42; Luke 15:4, Luke 15:6, Luke 15:8). Of moral abandonment (Luke 15:24, Luke 15:32). 7. Of the doom of the impenitent (Matthew 10:28; Luke 13:3; John 3:15; John 10:28; 2 Peter 3:9; Romans 2:12. [source]
Second aorist active participle of γινωσκω ginōskō to know by personal experience. Definite statement that originally men had some knowledge of God. No people, however degraded, have yet been found without some yearning after a god, a seeking to find the true God and get back to him as Paul said in Athens (Acts 17:27). Glorified not as God (ουχ ως τεον εδοχασαν ouch hōs theon edoxasan). They knew more than they did. This is the reason for the condemnation of the heathen (Romans 2:12-16), the failure to do what they know. Their senseless heart Καρδια Kardia is the most comprehensive term for all our faculties whether feeling (Romans 9:2), will (1 Corinthians 4:5), intellect (Romans 10:6). It may be the home of the Holy Spirit (Romans 5:5) or of evil desires (Romans 1:24). See notes on Mark 7:21. for list of vices that come “out of the heart.” Ασυνετος Asunetos is a verbal adjective from συνιημι suniēmi to put together, and α a privative, unintelligent, not able to put together the manifest evidence about God (Romans 1:20). So darkness settled down on their hearts (εσκοτιστη eskotisthē first aorist ingressive passive of σκοτιζω skotizō to darken). [source]
They knew more than they did. This is the reason for the condemnation of the heathen (Romans 2:12-16), the failure to do what they know. [source]
Until the Mosaic law. Sin was there before the Mosaic law, for the Jews were like Gentiles who had the law of reason and conscience (Romans 2:12-16), but the coming of the law increased their responsibility and their guilt (Romans 2:9). [source]
For νόμος with and without the article, see on Romans 2:12. Here, unquestionably, of the Mosaic law. [source]
Lit. sinners taken from the Gentiles, or sprung from. Sinners, in the conventional Jewish sense; born heathen, and as such sinners; not implying that Jews are not sinners. The Jew regarded the Gentile as impure, and styled him a dog (Matthew 15:27). See Romans 2:12; 1 Corinthians 6:1; 1 Corinthians 9:21; Ephesians 2:12; Luke 18:32; Luke 24:7. Possibly Paul here cites the very words by which Peter sought to justify his separation from the Gentile Christians, and takes up these words in order to draw from them an opposite conclusion. This is quite according to Paul's habit. [source]
The Mosaic law. See on Romans 2:12. The validity of that law was the principle upheld by the Judaizers. [source]
See on Luke href="/desk/?q=lu+2:1&sr=1">Luke 2:1. Lit., in ordinances; consisting in, or, as Rev., written in, as suggested by handwriting. As Paul declares this bond to be against us, including both Jews and Gentiles, the reference, while primarily to the Mosaic law, is to be taken in a wider sense, as including the moral law of God in general, which applied to the Gentiles as much as to the Jews. See Romans 3:19. The law is frequently conceived by Paul with this wider reference, as a principle which has its chief representative in the Mosaic law, but the applications of which are much wider. See on Romans 2:12. This law is conceived here as a bond, a bill of debt, standing against those who have not received Christ. As the form of error at Colossae was largely Judaic, insisting on the Jewish ceremonial law, the phrase is probably colored by this fact. Compare Ephesians 2:15. [source]
The law pictured in James 1:25, but law, after all, not individual caprice of “personal liberty.” See Romans 2:12 for this same use of δια dia with κρινω krinō in the sense of accompaniment as in Romans 2:27; Romans 4:11; Romans 14:20. “Under the law of liberty.” [source]