ἱλαστήριον, (ilasterion) in Romans 3:25: Noun Accusative Singular Neuter

Noun: the word names a reality or concept, here the term used for something presented by God in the verse.

Accusative: the form commonly marks a direct object or other receiving role, and here it fits the thing God is said to have set forth.

Singular: the form is grammatically singular in this occurrence, pointing to one presented reality rather than a collection.

Neuter: the noun belongs to the neuter grammatical class, which by itself does not imply anything about personal or theological gender.

προέθετο ὁ Θεὸς

The accusative form is governed by the verb and names what God set forth in the clause. It works as the verbal object or complement that completes the action.

It identifies the thing presented by God in this sentence, with the surrounding phrases explaining how that presentation relates to faith, blood, and righteousness.

It does not by itself tell the whole theological meaning, and it does not require the form to be read as a different word or as an independent subject.

High: The accusative noun is the focal object of God's setting-forth in a doctrinally dense salvation statement.

Accusative noun as object or complement of προέθετο. marks ἱλαστήριον as what God set forth, with the surrounding phrases explaining blood, faith, and righteousness. Attached to προέθετο ὁ Θεὸς ... ἱλαστήριον. Governed by the verb προέθετο in the clause about God's saving action. The grammar identifies the clause's focal object; the verse and context govern sacrificial and saving interpretation.

What did God set forth in the clause? The accusative noun marks ἱλαστήριον as the thing presented by God in Romans 3:25.

Direct: The accusative directly supports rendering the term as the object or complement of God's setting-forth action.

The form does not by itself settle every nuance of propitiation, expiation, mercy-seat, or offering language. The blood, faith, and righteousness phrases must remain connected to the noun in context. The neuter grammatical class is a form feature and not a theological gender claim.

Grammar alone settles every atonement category: The accusative identifies the object of God's action; the full sentence and canon govern atonement theology. lexical gloss replaces sentence context: The gloss is useful, but Romans 3:25 must govern how the term functions here.

The cited form is ἱλαστήριον in Romans 3:25, read in the textus receptus witness of Scrivener 1894.

The lemma is ἱλαστήριον, a noun linked in the lexicon data with propitiatory or sin-offering language.

Its accusative case fits the clause after προέθετο, so the grammar supports reading it as what God set forth, not as a separate action or subject.

In this verse the word helps present Christ as God's appointed means of saving action, with the blood and faith phrases framing how that work is received and understood.

The form aligns with broader biblical language of sacrifice, justice, priesthood, and God's saving provision without forcing the verse to mirror any one later doctrinal summary.

For teaching or translation, the form alerts readers that the term is functioning as the central object of God's action and should be rendered in a way that preserves that flow.

Do not derive more from the case or gender than the sentence supports, and do not let the morphology override the context or the lexicon identity.