δικαιοῦντα (dikaiounta) in Romans 3:26: Verb Present Active Participle Accusative Singular Masculine

Verb: the form presents an action or state, here as a participle that functions adjectivally within the clause.

Present: often views the action as in progress, customary, or presently in view. Context decides the exact force.

Active: presents the subject as doing or carrying the action.

Participle: carries a verbal idea while also functioning like an adjective or clause element. Context decides its role.

Accusative: the participle is shaped to match the noun phrase it describes and can stand in a descriptive object-like role here.

Singular: the form is grammatically singular in this occurrence and is tied to one referent in the sentence.

Masculine: the participle has masculine grammatical form, which matches the nearby masculine referent and does not by itself make a theological claim.

It is attached to the phrase about God, closely following alphautos and the predicate dikaios.

It is governed by the infinitival purpose clause introduced by eis to einai, where it helps complete the description of what God is doing.

The participle describes God as the one who justifies the person who is from faith, adding an active descriptive nuance to the clause.

It does not by itself introduce a new subject, and it does not require the reader to treat it as a separate statement apart from the surrounding purpose clause.

High: The participle describes God as the one justifying in the same clause that declares him righteous.

Accusative participle describing God in the purpose clause. coordinates with the description of God as righteous and adds the active justifying role. Attached to the description of God as righteous and justifying. Governed by the purpose clause in Romans 3:26. The participle describes God in the clause; the surrounding argument defines justification by faith.

What does the participle say God is doing? It describes God as the one who justifies the person from faith in Jesus.

Direct: The participle directly supports wording such as "the one who justifies" or "justifying."

The participle relation should be explained from the purpose clause, not as a separate sentence. Masculine agreement matches the referent and should not be treated as an additional theological claim.

Present participle alone defines all justification: The participle contributes the clause description, while Romans 3 supplies the broader doctrine. participle proves a separate main assertion: The participle describes within the clause and should not be isolated from its syntax.

The witness reads δικαιοῦντα in Romans 3:26 within the phrase αὐτὸν δίκαιον καὶ δικαιοῦντα τὸν ἐκ πίστεως Ἰησοῦ.

The lemma is δικαιόω, which in this context carries the sense of justify, declare righteous, or show to be righteous.

The participle is coordinated with δίκαιον and is part of the infinitival purpose statement, so it describes God's ongoing, active relation to the one from faith.

The sentence says that God's righteousness is being displayed in the present time so that he may be seen as righteous and as the one who justifies the person from faith in Jesus.

This fits Paul's broader argument that God acts justly while justifying by faith, not by human works.

For readers and teachers, the form helps show that justification is not a detached idea here but part of the verse's description of God's active saving work.

Do not derive from the participle alone that the verse defines every aspect of justification, settles all debates, or changes the meaning of the lemma.