Ἰουδαίων (Ioudaion) in Romans 3:29: Adjective Genitive Plural Masculine

Adjective: the form functions as a descriptive word that can qualify or identify a group in context.

Genitive: the form commonly marks a relationship, source, or reference, and here it frames the question about Jews as a group.

Plural: the form refers to more than one person, so it presents the group collectively rather than as an individual.

Masculine: the form is in the masculine grammatical class, which here follows the conventional morphology of the word and does not itself make a theological claim.

It stands with the phrase after ἢ and before ὁ Θεὸς, forming the reference point in the question.

The genitive is governed by the comparison and belonging sense in the clause, so it helps specify the group being mentioned without forcing a full syntactic theory beyond the verse.

It functions as the grouped reference, describing the people group in view as the one contrasted with the following mention of God and then balanced with the Gentiles.

It is not by itself the subject of the clause, and it does not mean that the lemma changes into a different word or that gender carries a doctrinal point.

High: The genitive plural identifies Jews as the group named in the question about whether God belongs only to one people.

Genitive plural adjective used substantively in a group-reference question. marks Jews as the group in relation to whom God is being discussed. Attached to the question about God and Jews in Romans 3:29. Governed by the contrast between Jews and Gentiles in the question. The form helps frame the scope question while the verse answers by including Gentiles as well.

Is God being described as only the God of Jews? The genitive names Jews as the first group in the question, which the verse then expands to Gentiles also.

Direct: The form directly supports wording such as "of Jews" in the question.

The adjective is functioning substantively, so it names the Jewish people rather than merely modifying an expressed noun. The case marks group relation in the question, but it does not make a claim of ethnic superiority or exclusivity by itself.

Substantive adjective becomes an ethnic value judgment: The form identifies the group in the question; the surrounding argument supplies the theological scope. genitive relation proves exclusivity: The verse itself denies an only-Jews limitation by bringing Gentiles into the answer.

The text reads ἢ Ἰουδαίων ὁ Θεὸς μόνον; οὐχὶ δὲ καὶ ἐθνῶν; ναὶ καὶ ἐθνῶν, so the form is part of a direct contrast between groups.

The lemma Ἰουδαῖος means a Jew or Judaean, so the surface form names that people group in plural genitive form.

The genitive plural does not define the whole argument by itself, but it fits the verse's question about whether God is only of Jews, and then the answer extends the claim to Gentiles too.

In context, the form supports a question about God's relation to Jews as a people group, not a claim about gender or a standalone doctrinal category.

This use fits Paul's broader argument that God's saving concern is not limited to one ethnic group, and the grammar helps express that scope.

For readers and teachers, the form can be rendered naturally as 'of Jews' or 'for Jews' depending on translation style, while keeping the verse's contrast intact.

Do not derive exclusivity, ethnic superiority, or theological gender meaning from the case or gender alone.