KJV: Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?
YLT: nay, but, O man, who art thou that art answering again to God? shall the thing formed say to Him who did form it, Why me didst thou make thus?
Darby: Aye, but thou, O man, who art thou that answerest again to God? Shall the thing formed say to him that has formed it, Why hast thou made me thus?
ASV: Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why didst thou make me thus?
| ὦ | O |
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Parse: Interjection Root: ὦ2 Sense: the interjection, O!. |
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| ἄνθρωπε | man |
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Parse: Noun, Vocative Masculine Singular Root: ἄνθρωπος Sense: a human being, whether male or female. |
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| μενοῦνγε | but rather |
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Parse: Particle Root: μενοῦν Sense: nay surely, nay rather. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἀνταποκρινόμενος | answering against |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular Root: ἀνταποκρίνομαι Sense: to contradict in reply, to answer by contradiction, reply against. |
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| τῷ | - |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεῷ | God |
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Parse: Noun, Dative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| ἐρεῖ | will say |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: λέγω Sense: to utter, speak, say. |
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| πλάσμα | thing formed |
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Parse: Noun, Nominative Neuter Singular Root: πλάσμα Sense: what has been moulded or formed, as from wax. |
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| τῷ | to the [One] |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| πλάσαντι | having formed [it] |
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Parse: Verb, Aorist Participle Active, Dative Masculine Singular Root: πλάσσω Sense: to form, mould (something from clay, wax, etc.). |
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| Τί | Why |
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Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τίς Sense: who, which, what. |
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| με | me |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| ἐποίησας | have you made |
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Parse: Verb, Aorist Indicative Active, 2nd Person Singular Root: ποιέω Sense: to make. |
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| οὕτως | like this |
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Parse: Adverb Root: οὕτως Sense: in this manner, thus, so. |
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Greek Commentary for Romans 9:20
“O man, but surely thou who art thou?” Unusual and emphatic order of the words, prolepsis of τις su (thou) before μεν ουν γε tis (who) and μεν men oun ge (triple particle, ουν men indeed, γε oun therefore, ο ανταποκρινομενος ge at least) at the beginning of clause as in Romans 10:18; Philemon 3:8 contrary to ancient idiom, but so in papyri. [source]
Present middle articular participle of double compound verb αντι antapokrinomai to answer to one‘s face Old word (Plato, Aristophanes) from τωι πλασαντι plassō to mould, as with clay or wax, from which the aorist active participle used here (Μη tōi plasanti) comes. Paul quotes these words from Isaiah 29:16 verbatim. It is a familiar idea in the Old Testament, the absolute power of God as Creator like the potter‘s use of clay (Isaiah 44:8; Isaiah 45:8-10; Jeremiah 18:6). τι με εποιησας ουτωσ Mē expects a negative answer. Why didst thou make me thus? The original words in Isaiah dealt with the nation, but Paul applies them to individuals. This question does not raise the problem of the origin of sin for the objector does not blame God for that but why God has used us as he has, made some vessels out of the clay for this purpose, some for that. Observe “thus” The potter takes the clay as he finds it, but uses it as he wishes. [source]
Old word (Plato, Aristophanes) from τωι πλασαντι plassō to mould, as with clay or wax, from which the aorist active participle used here τι με εποιησας ουτωσ Mē expects a negative answer. [source]
The original words in Isaiah dealt with the nation, but Paul applies them to individuals. This question does not raise the problem of the origin of sin for the objector does not blame God for that but why God has used us as he has, made some vessels out of the clay for this purpose, some for that. Observe “thus” The potter takes the clay as he finds it, but uses it as he wishes. [source]
Man as man, not Jew. [source]
Only here and Luke 14:6. Lit., to contradict in reply: to answer by contradicting. Thus, in the case of the dropsical man (Luke 14), Jesus answered ( ἀποκριθεὶς ) the thought in the minds of the lawyers and Pharisees by asking, “Is it lawful to heal on the Sabbath?” Then He asked, “Who of you would refuse on the Sabbath to extricate his beast from the pit into which it has fallen?” And they were unable to answer Him in reply: to answer by contradicting Him. So here, the word signifies to reply to an answer which God had already given, and implies, as Godet observes, the spirit of contention. [source]
Reverse Greek Commentary Search for Romans 9:20
Did not have strength to answer back or in turn (αντι anti -) as in Romans 9:20. They could not take up the argument and were helpless. They hated to admit that they cared more for an ox or ass or even a son than for this poor dropsical man. [source]
Three words are used in the New Testament for man: ἄῤῥην , or ἄρσην , ἀνήρ , and ἄνθρωπος . Ἄρσην marks merely the sexual distinction, male (Romans 1:27; Revelation 12:5, Revelation 12:13). Ἁνήρ denotes the man as distinguished from the woman, as male or as a husband (Acts 8:12; Matthew 1:16), or from a boy (Matthew 14:21). Also man as endowed with courage, intelligence, strength, and other noble attributes (1 Corinthians 13:11; Ephesians 4:13; James 3:2). Ἄνθρωπος is generic, without distinction of sex, a human being (John 16:21), though often used in connections which indicate or imply sex, as Matthew 19:10; Matthew 10:35. Used of mankind (Matthew 4:4), or of the people (Matthew 5:13, Matthew 5:16; Matthew 6:5, Matthew 6:18; John 6:10). Of man as distinguished from animals or plants (Matthew 4:19; 2 Peter 2:16), and from God, Christ as divine and angels (Matthew 10:32; John 10:33; Luke 2:15). With the notion of weakness leading to sin, and with a contemptuous sense (1 Corinthians 2:5; 1 Peter 4:2; John 5:12; Romans 9:20). The more honorable and noble sense thus attaches to ἀνήρ rather than to ἄνθρωπος . Thus Herodotus says that when the Medes charged the Greeks, they fell in vast numbers, so that it was manifest to Xerxes that he had many men combatants ( ἄνθρωποι ) but few warriors ( ἄνθρωποι ) vii., 210. So Homer: “O friends, be men ( ἀνέρες ), and take on a stout heart” (“Iliad,” v., 529). Ἁνήρ is therefore used here of Jesus by the Baptist with a sense of dignity. Compare ἄνθρωπος , in John 1:6, where the word implies no disparagement, but is simply indefinite. In John ἀνήρ has mostly the sense of husband (John 4:16-18). See John 6:10. -DIVIDER- -DIVIDER- [source]
Second aorist middle indicative. God did it and of himself. Even as it pleased him (κατως ητελησεν kathōs ēthelēsen). Why challenge God‘s will? Cf. Romans 9:20. [source]
Why challenge God‘s will? Cf. Romans 9:20. [source]
This adjective is common in the lxx with σκευοσ αγγος skeuosαγγειον aggos and σκευη aggeion It occurs again in 2 Timothy 2:20 with σκευος skeuē It is found also in the papyri with οστρακον skeuos as here. It is from οστεον ostrakon baked clay (same root as η υπερβολη osteon bone), so many fragments of which are found in Egypt with writing on them. We are but earthen jars used of God for his purposes (Romans 9:20.) and so fragile. The exceeding greatness (hē huperbolē). See note on 1 Corinthians 12:31 for this word, “the preeminence of the power.” This is God‘s purpose (hinȧ̇ēi). God, not man, is the dynamo (ιναηι dunamis). It comes from God (δυναμις tou theou ablative) and does not originate with us (του τεου mē ex hēmōn). [source]
Comp. Romans 9:20. Strictly of one working in soft substances, as a potter in clay; moulding or shaping. Often in Class. and lxx. [source]
Note πρωτος prōtos not πρωτον prōton first before Eve. First aorist passive indicative of πλασσω plassō old verb, in N.T. only here and Romans 9:20 (cf. Genesis 2:7.). [source]
Goes on with the singular objector and demolishes him. For “empty” (deficient) Paul uses απρων aphrōn (fool) in 1 Corinthians 15:36 and just αντρωπε anthrōpe in Romans 2:1; Romans 9:20.Barren (αργε arge). See 2 Peter 1:8 (not idle nor unfruitful) and Matthew 12:36, but Hort urges “inactive” as the idea here, like money with no interest and land with no crops. [source]
Proleptic and emphatic position of τον πλησιον su (thou) in this rhetorical question as in Romans 9:20; Romans 14:4.Thy neighbour (ton plēsion). “The neighbour” as in James 2:8. [source]
Old compound (from νομοσ τιτημι nomosνομοτετεω tithēmi), only here in N.T. In Psalm 9:20. Cf. σωσαι nomotheteō in Hebrews 7:11; Hebrews 8:6.To save (σωζω sōsai first aorist active infinitive of και απολεσαι sōzō) and to destroy (απολλυμι kai apolesai first aorist active infinitive of συ δε τις ει apollumi to destroy). Cf. the picture of God‘s power in Matthew 10:28, a common idea in the O.T. (Deuteronomy 32:39; 1 Samuel 2:16; 2 Kings 5:7).But who art thou? Proleptic and emphatic position of τον πλησιον su (thou) in this rhetorical question as in Romans 9:20; Romans 14:4.Thy neighbour (ton plēsion). “The neighbour” as in James 2:8. [source]
Instrumental case. Πλαστος Plastos is verbal adjective (from πλασσω plassō to mould as from clay, for which see Romans 9:20), here only in N.T. “With forged words.” See sample in 2 Peter 3:4.Shall make merchandise of you (υμας εμπορευσονται humas emporeusontai). Future middle of εμπορευομαι emporeuomai (from εμπορος emporos a travelling merchant), old word, to go in for trade, in N.T. only here and James 4:13, which see. Cf. our emporium (2 Peter 2:1-351 market house).Whose sentence “For whom (dative case) the sentence” (verdict, not process κρισις krisis).Now from of old (εκπαλαι ekpalai). Late and common compound adverb, in N.T. only here and 2 Peter 3:5.Lingereth not “Is not idle,” old verb, αργεω argeō (from αργος argos not working, alpha privative and εργον ergon), here only in N.T.Slumbereth not (ου νυσταζει ou nustazei). Old and common verb (from νυω nuō to nod), in N.T. only here and Matthew 25:5. Note απωλεια apōleia (destruction) three times in 1685863169_4. [source]