ROM 9:20 Interlinear View

1. Greek word
2. Greek lemma
3. OET-LV words
4. OET-RV words
5. Strongs
6. Role/Morphology
7. OET Gloss
8. VLT Gloss
9. CAPS codes
10. Confidence
11. OET tags
12. OET word #
1. μενοῦνγε
2. menounge
3. -
4. -
5. 33040
6. T·······
7. indeed_rather
8. indeed_rather
9. -
10. -
11. 109431
1. Ὦ
2. ō
3. Oh
4. -
5. 55990
6. I·······
7. Oh
8. O
9. S
10. Y60
11. 109432
1. ἄνθρωπε
2. anthrōpos
3. person
4. -
5. 4440
6. N····VMS
7. person
8. person
9. -
10. Y60; F109439
11. 109433
1. μενοῦνγε
2. menounge
3. indeed rather
4. -
5. 33040
6. T·······
7. indeed_rather
8. indeed_rather
9. -
10. Y60
11. 109434
1. σύ
2. su
3. you
4. -
5. 47710
6. R···2N·S
7. you
8. you
9. -
10. Y60
11. 109435
1. τίς
2. tis
3. who
4. -
5. 51010
6. R····NMS
7. who
8. who
9. -
10. Y60
11. 109436
1. εἶ
2. eimi
3. are
4. -
5. 15100
6. VIPA2··S
7. are
8. are
9. -
10. Y60; R105364; Location=Rome
11. 109437
1. ὁ
2. ho
3. the one
4. -
5. 35880
6. R····NMS
7. the ‹one›
8. the ‹one›
9. -
10. Y60
11. 109438
1. ἀνταποκρινόμενος
2. antapokrinomai
3. answering back
4. -
5. 4700
6. VPPM·NMS
7. answering_back
8. answering_back
9. -
10. Y60; R109433
11. 109439
1. τῷ
2. ho
3. the
4. -
5. 35880
6. E····DMS
7. ¬the
8. ¬the
9. -
10. Y60
11. 109440
1. Θεῷ
2. theos
3. to god
4. God
5. 23160
6. N····DMS
7. ˱to˲ god
8. ˱to˲ God
9. GN
10. Y60; Person=God
11. 109441
1. Μή
2. mē
3. Not
4. -
5. 33610
6. T·······
7. not
8. not
9. S
10. Y60
11. 109442
1. ἐρεῖ
2. legō
3. will be saying
4. talking
5. 30040
6. VIFA3··S
7. ˓will_be˒ saying
8. ˓will_be˒ saying
9. -
10. Y60
11. 109443
1. τό
2. ho
3. the
4. -
5. 35880
6. E····NNS
7. the
8. the
9. -
10. Y60
11. 109444
1. πλάσμα
2. plasma
3. formed thing
4. -
5. 41100
6. N····NNS
7. formed ‹thing›
8. formed ‹thing›
9. -
10. Y60
11. 109445
1. τῷ
2. ho
3. to the one
4. -
5. 35880
6. R····DMS
7. ˱to˲ the ‹one›
8. ˱to˲ the ‹one›
9. -
10. Y60
11. 109446
1. πλάσαντι
2. plassō
3. having formed it
4. it
5. 41110
6. VPAA·DMS
7. ˓having˒ formed ‹it›
8. ˓having˒ formed ‹it›
9. -
10. Y60; F109451
11. 109447
1. αὐτόν
2. autos
3. -
4. -
5. 8460
6. R···3AMS
7. it
8. it
9. -
10. -
11. 109448
1. Τί
2. ti
3. Why
4. -
5. 50845
6. D·······
7. why
8. why
9. B
10. Y60
11. 109449
1. μέ
2. egō
3. me
4. -
5. 14730
6. R···1A·S
7. me
8. me
9. -
10. Y60
11. 109450
1. ἐποίησας
2. poieō
3. you made
4. -
5. 41600
6. VIAA2··S
7. ˱you˲ made
8. ˱you˲ made
9. -
10. Y60; R109447
11. 109451
1. οὕτως
2. houtōs
3. thus
4. -
5. 37790
6. D·······
7. thus
8. thus
9. -
10. Y60
11. 109452

SIL Open Translator’s Notes:

Section 9:14–29: God always does what is right

In this section, Paul began by asking if God acts unjustly when he chooses some people and not others. Paul answered his own question with a strong “No!” All God’s choices depend on his mercy and not on anything about the people he chooses. God made Pharaoh the way he was when he wanted the Jews to leave Egypt.

Paul spoke to a possible complaint about no one ultimately being able to resist God’s will. He said that complaining to God about that is futile.

God shows his anger and power against people he has hardened. He does this to show how great his mercy is to other people. Both Jews and Gentiles are eligible to receive his mercy.

Here are other possible headings for this section:

God’s choices/will are/is sovereign/supreme

God chooses whom he wants for both Jews and Gentiles

9:20a

But who are you, O man, to talk back to God?

But, O/you^(sing) human being, who are you to talk back to God?
But you are only a person/human, and you should not criticize God.

But who are you, O man, to talk back to God?: This is also a rhetorical question. It emphasizes that no one is worthy enough to answer back to God. Translate this clause with that meaning. Here are some ways:

As a rhetorical question. For example:
But who indeed are you, a human being, to talk back to God? (NABRE)
As a statement. For example:
You are only human, and human beings have no right to question God. (NCV)

But who are you, O man: There are two ways to interpret the Greek words that the BSB translates as O man:

It is a direct address to the person or persons to whom Paul spoke as you. For example:
On the contrary, who are you, O man (NASB) (BSB, NIV, GNT, ESV, NASB, KJV, CEV)
It is a description of the person or persons to whom Paul spoke as you. For example:
But you—who do you think you, a human being, are (NJB) (RSV, NIV11, NJB, NABRE, NET, NLT, NCV)

It is recommended that you follow interpretation (1), because these words are in the emphatic position in the Greek rather than after the Greek word that means you as a description of you. But if the major language version follow interpretation (2), you may want to follow that.

The phrase of address, O man, can refer to either a man or a woman. It occurs in the middle of the clause. In many languages it must be first in the clause. For example:

But, O/you person/human, who are you

But: The Greek word here indicates strong contrast. For example:

But…indeed (NABRE)

On the contrary, (NASB)

talk back to God: The Greek word that the BSB translates as talk back here implies that this person speaks to God to criticize or argue.L&N (on TW) and L&S (page 458), respectively. Here are other ways to translate this phrase:

argue back to God (ESV)

criticize God

argue-with GodKankanaey Back Translation on TW.

9:20b

Shall what is formed say to Him who formed it,

Should the thing that someone created say to the one who created it,
It is not right for something to criticize the one who made it by asking,

9:20c

“Why did You make me like this?”

“Why did you make me in this way?”

9:20b–c

Shall what is formed say to Him who formed it, “Why did You make me like this?”: There are two issues here:

Issue 1: Partial quotation

The first part (Shall what is formed say to Him who formed it) occurs in Isaiah 29:16. The second part (“Why did You make me like this?”) takes the general idea of questioning the maker as found in the questions in Isaiah 29:16. It is reworded to connect more clearly to what Paul had been saying.See Dunn (page 556). So many translations, like the BSB, do not punctuate it like a quote from Isaiah. Paul did not introduce these words with the usual introduction of a quote from Scripture, for example, “as it is written.”

The BSB, the ESV, and the CEV still put in a footnote to refer to Isaiah 29:16 (and 45:9),Isaiah 45:9 has the molded asking questions of the molder as in 29:16, but does not have the words “Will what is molded say to its molder.” This author would recommend making the cross reference only to Isaiah 29:16. but the NLT and the GW do not. But other translations punctuate it like a quote from the Old Testament. For example:

“Shall what is formed say to him who formed it, ‘Why did you make me like this?’ ” (NIV)

The NIV also references this as a quote from Isaiah 29:16 (and 45:9). See what the major language version in your area does. Or, follow the example of the BSB.

Issue 2: Rhetorical question

This is a rhetorical question. It indicates that the created thing should not ask the one who created it, “Why have you made me like this?” It implies that people should not criticize God, who made them, asking why he made them that way. Translate this clause with that meaning. Here are some ways:

As a rhetorical question. For example:
Should the thing that was created say to the one who created it, “Why have you made me like this?” (NLT)
As a statement. For example:
An object should not ask the person who made it, “Why did you make me like this?” (NCV)

Shall what is formed say to Him who formed it: This is a metaphor that is explained in 9:21. Here the words what is formed refers to something made of clay. The words Him who formed it refers to the person who forms a lump of clay into the shape he wants, specifically, in this case, God. In this metaphor the thing made of clay complains to the person who made it. The metaphor refers figuratively to a person, whom God made, who complains to God about why he made him that way. It implies that it is wrong for people to complain to God like that. Here are other ways to translate this clause:

Will what is molded say to its molder (ESV)

Will what is made say to its maker (NABRE)

Should the thing that was created say to the one who created it (NLT)

Can the pot say to the potter (REB)

In some languages it is unnatural or confusing for something not alive, like a clay pot, to speak. If that is true in your language, translate the meaning without the figurative language. For example:

Can we who are just made, ask Him who made us, sayingWestern Bukidnon Manobo Back Translation on TW.

uW Translation Notes:

Note 1 topic: figures-of-speech / explicit

ὦ ἄνθρωπε

(Some words not found in SR-GNT: Ὦ ἄνθρωπε μενοῦνγε σύ τίς εἶ ὁ ἀνταποκρινόμενος τῷ Θεῷ Μή ἐρεῖ τό πλάσμα τῷ πλάσαντι Τί μέ ἐποίησας οὕτως)

In this verse Paul begins to respond to the rhetorical questions from his hypothetical opponent in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: [I would respond by saying, “O man”]

Note 2 topic: figures-of-speech / quotemarks

ὦ ἄνθρωπε, μενοῦνγε σὺ τίς εἶ, ὁ ἀνταποκρινόμενος τῷ Θεῷ? μὴ ἐρεῖ τὸ πλάσμα, τῷ πλάσαντι, τί με ἐποίησας οὕτως?

In this verse Paul is responding to the rhetorical questions from his hypothetical opponent in the previous verse. It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation.

Note 3 topic: figures-of-speech / exclamations

ὦ ἄνθρωπε,

O man here is an exclamation word that here communicates indignance. Use an exclamation that is natural in your language for communicating this. Alternate translation: [How dare you, man!]

Note 4 topic: figures-of-speech / gendernotations

ἄνθρωπε

person

Although the term man is masculine, Paul is using the word here to emphasize human weakness. Alternate translation: [human being] or [mere mortal]

Note 5 topic: figures-of-speech / distinguish

μενοῦνγε σὺ τίς εἶ, ὁ ἀνταποκρινόμενος τῷ Θεῷ?

indeed_rather (Some words not found in SR-GNT: Ὦ ἄνθρωπε μενοῦνγε σύ τίς εἶ ὁ ἀνταποκρινόμενος τῷ Θεῷ Μή ἐρεῖ τό πλάσμα τῷ πλάσαντι Τί μέ ἐποίησας οὕτως)

Here, the one answering against God gives further information about who you is. If it would be helpful in your language, you could make the relationship between these words clearer. Alternate translation: [who indeed are you who answer against God]

Note 6 topic: figures-of-speech / rquestion

μενοῦνγε σὺ τίς εἶ, ὁ ἀνταποκρινόμενος τῷ Θεῷ?

Paul is not asking for information, but is using the question form here to emphasize his outrage at what was said in the previous verse. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: [you who are answering against God indeed are nothing!]

Note 7 topic: figures-of-speech / yousingular

σὺ

Here, you is singular and refers to a hypothetical person who opposes Paul. See how you translated this word in the previous verse.

Note 8 topic: figures-of-speech / rquestion

μὴ ἐρεῖ τὸ πλάσμα, τῷ πλάσαντι, τί με ἐποίησας οὕτως?

Paul is not asking for information, but is using the question form here to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: [The one molded surely must not say to the one having molded it, “Why did you make me this way?”]

Note 9 topic: figures-of-speech / personification

μὴ ἐρεῖ τὸ πλάσμα, τῷ πλάσαντι, τί με ἐποίησας οὕτως?

Here Paul speaks of a person whom God created as if that person were an object that was molded by God. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: [The created person surely must not say to the one having created him, ‘Why did you make me this way?’]

Note 10 topic: figures-of-speech / activepassive

τὸ πλάσμα

If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: [The one whom God molded]

Note 11 topic: figures-of-speech / explicit

τῷ πλάσαντι

¬the ˱to˲_the_‹one› ˓having˒_formed_‹it›

Here, the one having molded it refers to God. If it would be helpful in your language, you could state this explicitly. Alternate translation: [to God, who molded it]

Note 12 topic: figures-of-speech / quotesinquotes

μὴ ἐρεῖ τὸ πλάσμα, τῷ πλάσαντι, τί με ἐποίησας οὕτως

If you translated this verse as a direct quotation, then this sentence would be a direct quotation inside a direct quotation. If it would be helpful in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: [The one molded will not ask the one having molded it why he made it this way. Will it?]

Note 13 topic: figures-of-speech / rquestion

τί με ἐποίησας οὕτως

Paul is not asking for information, but is using the question form here to emphasize what his hypothetical opponent is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: [You should not have made me this way!]

OET-LV English word order (‘Reverse’ interlinear)

Note: The OET-RV is still only a first draft, and so far only a few words have been (mostly automatically) matched to the Hebrew or Greek words that they’re translated from.

Acknowledgements: The SR Greek text, lemmas, morphology, and VLT gloss are all thanks to the CNTR.