περιτομὴν (peritomen) in Romans 3:30: Noun Accusative Singular Feminine

Noun: the word names a person, thing, idea, reality, or concept. Here it names circumcision as a covenant marker or covenant group.

Accusative: the form usually marks a direct object or another noun phrase that is closely governed by the verb. Here it stands under the verb's action.

Singular: the form is grammatically singular in this occurrence. It presents circumcision as a single category or collective idea.

Feminine: the noun belongs to the feminine grammatical class, which does not by itself create a gendered theological claim.

δικαιώσει

The accusative form is governed by the future verb δικαιώσει and functions as the thing or group the subject will justify.

It most naturally supplies the object sense, referring to the circumcised as a class or to circumcision as the covenant category in view.

It should not be taken to mean the noun changes into a different lemma, and the case alone does not force a theological conclusion.

High: The accusative noun names one side of Paul's circumcision and uncircumcision pair in the justification statement.

Accusative noun as object category. names circumcision or the circumcised category as the object side of God's justifying action. Attached to περιτομὴν. Governed by δικαιώσει. The case marks object relation; the one-God argument supplies the theological point.

Which group is named first in the justifying action? The noun names circumcision as the first category in the balanced pair.

Direct: The object role directly affects renderings that identify the circumcision or circumcised as justified by faith.

The noun can name the marker or the covenant group by metonymy, so the verse context should determine how to explain it.

Accusative case proves the doctrine by itself: The case marks grammatical role; Paul's one-God, one-faith argument supplies the doctrine.

In the received text of Romans 3:30, περιτομὴν appears in the clause about God who will justify circumcision from faith and uncircumcision through faith.

The lemma περιτομή means circumcision, and here it can denote the rite, the state, or by metonymy the circumcised group.

The accusative form fits the verb δικαιώσει as the entity acted on, so the grammar supports a referent tied to those marked by circumcision or the covenant category itself.

Paul's point is that the one God justifies both circumcision and uncircumcision on the basis of faith, so the form contributes to the inclusion of both groups under one saving action.

This fits the larger Romans theme that covenant markers do not create two different ways of justification, but faith is the shared basis before the one God.

In teaching or translation notes, say that circumcision is named as the first group or covenant category in the parallel statement, not as a separate cause of righteousness.

Do not derive extra meaning from accusative case alone, and do not make grammatical gender into a claim about sex, status, or theology.