δικαιοσύνην (dikaiosunen) in Romans 3:5: Noun Accusative Singular Feminine

Noun: the word names a quality or reality, here the idea of righteousness, justice, or right standing in view of the clause.

Accusative: the form normally marks a direct object or related object-like role, and here it fits the thing being said to be displayed or established.

Singular: the form is grammatically singular in this occurrence, presenting the concept as one whole notion in the sentence.

Feminine: the noun belongs to the feminine grammatical class, which by itself does not make a theological claim about persons or character.

συνίστησι

The accusative is governed by the verb's action and names what the action concerns, namely God's righteousness.

It functions as the object-like complement of the clause, the reality that the speaker asks whether unrighteousness is making known or proving.

It is not the subject of the sentence, and it should not be treated as though the form alone decides a hidden doctrinal contrast.

High: The accusative form identifies God's righteousness as the object-like focus in Paul's rhetorical question.

Object-like complement. names the reality that the action concerns rather than the subject performing the action. Attached to the verb that asks whether unrighteousness demonstrates righteousness. Governed by the clause's verbal action. The accusative points to the targeted concept, while Paul's argument controls the theological conclusion.

What is the clause asking about? It is asking about God's righteousness as the object-like focus of the statement, not making righteousness the acting subject.

Direct: The form supports a rendering where righteousness is what the action concerns or displays in the rhetorical question.

The accusative role should remain tied to the verb and question, not expanded into a hidden doctrinal contrast.

Accusative case carries the whole argument: The accusative helps identify the object-like focus, but the argument of Romans 3 decides the meaning. feminine noun class creates a gendered claim: The feminine form is grammatical and does not add a gendered doctrinal point.

The witness reads δικαιοσύνην in Romans 3:5 within the question about whether our unrighteousness συνίστησι God's righteousness.

The lemma δικαιοσύνη names righteousness or justice, so the form points to that concept rather than to a different word or category.

Its accusative shape suits the clause as the thing presented as being established or displayed, while the surrounding question keeps the focus on God's righteousness.

Paul's argument is testing a claim about sin and divine justice, not merely labeling a grammatical object.

The usage fits the wider biblical pattern in which God's righteousness is spoken of as revealed, upheld, or vindicated in relation to human sin.

For readers and teachers, the form supports a clear rendering like righteousness or justice in the clause, with the syntax handled as part of Paul's question.

Do not derive from the accusative alone any claim that the word changes meaning, proves a doctrine by itself, or identifies a specific theological model beyond the sentence.