3:1 Therefore what advantage does the Jew have, or what is the value of circumcision? 3:2 Actually, there are many advantages. 1 First of all, 2 the Jews 3 were entrusted with the oracles of God. 4 3:3 What then? If some did not believe, does their unbelief nullify the faithfulness of God? 3:4 Absolutely not! Let God be proven true, and every human being 5 shown up as a liar, 6 just as it is written: “so that you will be justified 7 in your words and will prevail when you are judged.” 8
3:5 But if our unrighteousness demonstrates 9 the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he? 10 (I am speaking in human terms.) 11 3:6 Absolutely not! For otherwise how could God judge the world?
[3:2] 2 tc ‡ Most witnesses (א A D2 33 Ï) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few
[3:2] tn Grk “first indeed that.”
[3:2] 4 tn The referent of λόγια (logia, “oracles”) has been variously understood: (1) BDAG 598 s.v. λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” BSac 130 : 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.
[3:4] 7 tn Grk “might be justified,” a subjunctive verb, but in this type of clause it carries the same sense as the future indicative verb in the latter part. “Will” is more idiomatic in contemporary English.