KJV: For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:
YLT: For, when nations that have not a law, by nature may do the things of the law, these not having a law -- to themselves are a law;
Darby: For when those of the nations, which have no law, practise by nature the things of the law, these, having no law, are a law to themselves;
ASV: (for when Gentiles that have not the law do by nature the things of the law, these, not having the law, are the law unto themselves;
| ἔθνη | Gentiles |
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Parse: Noun, Nominative Neuter Plural Root: ἔθνος Sense: a multitude (whether of men or of beasts) associated or living together. |
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| τὰ | - |
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Parse: Article, Nominative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| νόμον | the law |
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Parse: Noun, Accusative Masculine Singular Root: νόμος Sense: anything established, anything received by usage, a custom, a law, a command. |
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| φύσει | by nature |
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Parse: Noun, Dative Feminine Singular Root: φύσις Sense: nature. |
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| τὰ | the things |
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Parse: Article, Accusative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| νόμου | 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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| οὗτοι | these |
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Parse: Demonstrative Pronoun, Nominative Masculine Plural Root: οὗτος Sense: this. |
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| νόμον | [the] Law |
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Parse: Noun, Accusative Masculine Singular Root: νόμος Sense: anything established, anything received by usage, a custom, a law, a command. |
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| ἑαυτοῖς | to themselves |
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Parse: Reflexive Pronoun, Dative Masculine 3rd Person Plural Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
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| νόμος | a law |
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Parse: Noun, Nominative Masculine Singular Root: νόμος Sense: anything established, anything received by usage, a custom, a law, a command. |
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Greek Commentary for Romans 2:14
Better, “that have not the law” (the Mosaic law). [source]
Instrumental case of πυσις phusis old word from πυω phuō to beget. The Gentiles are without the Mosaic law, but not without some knowledge of God in conscience and when they do right “they are a law to themselves” This is an obvious reply to the Jewish critic. [source]
Lit., whenever, supposing a case which may occur at any time. [source]
Rev., properly, Gentiles. There is no article. Not the Gentiles collectively, but Gentiles among whom the supposed case occurs. [source]
The μὴ notnegatives the possession of the law. Rev., which have no law. [source]
Here μὴ notnegatives the possession of the law. Rev., having no law. It is difficult to indicate the proper emphasis in the English text, since the use of italics is limited to words not in the original. [source]
Reverse Greek Commentary Search for Romans 2:14
Verbal adjective from η γνωσις ginōskō either “the known” as elsewhere in N.T. (Acts 1:19; Acts 15:18, etc.) or “the knowable” as usual in ancient Greek, that is “the knowledge” In their hearts and consciences. God manifested First aorist active indicative of phaneroō Not mere tautology. See Romans 2:14-16. [source]
First aorist active indicative of phaneroō Not mere tautology. See Romans 2:14-16. [source]
He reenforces the appeal to custom by the appeal to nature in a question that expects the affirmative answer Πυσις Phusis from old verb πυω phuō to produce, like our word nature (Latin natura), is difficult to define. Here it means native sense of propriety (cf. Romans 2:14) in addition to mere custom, but one that rests on the objective difference in the constitution of things. [source]
The heathen, those outside the Mosaic law (Romans 2:14), not lawless (Luke 22:37; Acts 2:23; 1 Timothy 1:9). See how Paul bore himself with the pagans (Acts 14:15; Acts 17:23; Acts 24:25), and how he quoted heathen poets. “Not being an outlaw of God, but an inlaw of Christ” (Evans, Estius has it exlex, inlex, μη ων ανομος τεου αλλ εννομος Χριστου mē ōn anomos theouτεου all' ennomos Christou). The genitive case of Χριστου theou and ανομος Christou (specifying case) comes out better thus, for it seems unusual with εννομος anomos and ennomos both old and regular adjectives. [source]
Second aorist passive indicative of αναστρεπω anastrephō old verb, to turn back and forth, to live (2 Corinthians 1:12). Cf. ποτε περιεπατησατε pote periepatēsate of the Gentiles in Ephesians 2:2. The desires (τα τεληματα ta thelēmata). Late and rare word except in lxx and N.T., from τελω thelō to will, to wish. Plural here “the wishes,” “the wills” of the flesh like ταις επιτυμιαις της σαρκος tais epithumiais tēs sarkos just before. Gentiles had no monopoly of such sinful impulses. Of the mind Plural again, “of the thoughts or purposes.” Were by nature children of wrath (ημετα τεκνα πυσει οργης ēmetha tekna phusei orgēs). This is the proper order of these words which have been the occasion of much controversy. There is no article with τεκνα tekna Paul is insisting that Jews as well as Gentiles (“even as the rest”) are the objects of God‘s wrath (οργης orgēs) because of their lives of sin. See Romans 2:1-3:20 for the full discussion of this to Jews unpalatable truth. The use of πυσει phusei (associative instrumental case of manner) is but the application of Paul‘s use of “all” (παντες pantes) as shown also in Romans 3:20; Romans 5:12. See πυσει phusei of Gentiles in Romans 2:14. The implication of original sin is here, but not in the form that God‘s wrath rests upon little children before they have committed acts of sin. The salvation of children dying before the age of responsibility is clearly involved in Romans 5:13. [source]
Plural again, “of the thoughts or purposes.” Were by nature children of wrath (ημετα τεκνα πυσει οργης ēmetha tekna phusei orgēs). This is the proper order of these words which have been the occasion of much controversy. There is no article with τεκνα tekna Paul is insisting that Jews as well as Gentiles (“even as the rest”) are the objects of God‘s wrath (οργης orgēs) because of their lives of sin. See Romans 2:1-3:20 for the full discussion of this to Jews unpalatable truth. The use of πυσει phusei (associative instrumental case of manner) is but the application of Paul‘s use of “all” (παντες pantes) as shown also in Romans 3:20; Romans 5:12. See πυσει phusei of Gentiles in Romans 2:14. The implication of original sin is here, but not in the form that God‘s wrath rests upon little children before they have committed acts of sin. The salvation of children dying before the age of responsibility is clearly involved in Romans 5:13. [source]
This is the proper order of these words which have been the occasion of much controversy. There is no article with τεκνα tekna Paul is insisting that Jews as well as Gentiles (“even as the rest”) are the objects of God‘s wrath (οργης orgēs) because of their lives of sin. See Romans 2:1-3:20 for the full discussion of this to Jews unpalatable truth. The use of πυσει phusei (associative instrumental case of manner) is but the application of Paul‘s use of “all” (παντες pantes) as shown also in Romans 3:20; Romans 5:12. See πυσει phusei of Gentiles in Romans 2:14. The implication of original sin is here, but not in the form that God‘s wrath rests upon little children before they have committed acts of sin. The salvation of children dying before the age of responsibility is clearly involved in Romans 5:13. [source]
Late word from εκδικεω ekdikeō to vindicate, in Polybius and lxx. To them that know not God (τοις μη ειδοσιν τεον tois mē eidosin theon). Dative plural of perfect active participle ειδως eidōs Apparently chiefly Gentiles in mind (1 Thessalonians 4:3; Galatians 4:8; Romans 1:28; Ephesians 2:12), though Jews are also guilty of wilful ignorance of God (Romans 2:14). And to them that obey not the gospel of our Lord Jesus Repetition of the article looks like another class and so Jews (Romans 10:16). Both Jews as instigators and Gentiles as officials Note the use of “gospel” here as in Mark 1:15 “believe in the gospel.” [source]
Dative plural of perfect active participle ειδως eidōs Apparently chiefly Gentiles in mind (1 Thessalonians 4:3; Galatians 4:8; Romans 1:28; Ephesians 2:12), though Jews are also guilty of wilful ignorance of God (Romans 2:14). [source]