πίστεως (pisteos) in Romans 3:26: Noun Genitive Singular Feminine

Noun: the word names an idea or reality here, namely faith or trust, rather than an action word or modifier.

Genitive: the form usually marks a relationship to another word, and here it signals a phrase linked to the one who is being justified.

Singular: the form is grammatically singular in this occurrence, presenting faith as one shared referential idea in the clause.

Feminine: the noun belongs to the feminine grammatical class, which helps identify the form but does not by itself make a theological gender claim.

ἐκ

The preposition ἐκ governs the genitive and frames the phrase as source or basis language within the larger clause.

It functions within the description of the one being justified, marking the person as belonging to the sphere of faith rather than to another basis.

It does not, by grammar alone, specify the full theology of faith, nor does it turn the noun into a different lemma or force a detailed doctrinal distinction.

High: The genitive after ek participates in a central justification statement about the one justified by faith.

Genitive object of ek in a faith-linked phrase. marks faith as the defining relation or basis in the description of the one justified. Attached to the one described in relation to faith. Governed by the preposition ek in Romans 3:26. The phrase is theologically weighty, so the case form should be explained with Paul's sentence rather than as a standalone doctrine.

How is the justified person described in this phrase? The person is described in relation to faith, within Paul's statement about God justifying.

Direct: The genitive governed by ek directly affects the wording of the faith-related phrase.

The genitive with ek can be described with source, basis, or defining-relation language; the paragraph controls the final explanation. The grammar should support Paul's argument, not replace it with a case-label conclusion.

Genitive alone settles justification doctrine: The genitive supports the faith phrase, while Romans 3 supplies the doctrine through the whole argument. feminine gender makes a theological claim: Feminine is the grammatical class of the noun for faith, not a theological gender claim.

The witnessed form is πίστεως in Romans 3:26, with the phrase ἐκ πίστεως Ἰησοῦ following δικαιοῦντα.

The lemma πίστις means faith, trust, or belief, so the form keeps that basic sense while placing it in a genitive relation.

In this clause the grammar most naturally supports a person described as one who is from faith, with ἐκ introducing the relationship and not the whole argument.

The verse presents God as righteous and as one who justifies the person identified by faith in the flow of the sentence.

This use fits the wider biblical pattern in which faith is the recognized response connected to receiving God's righteous action.

For teaching and translation, the form clarifies that the phrase is relational and dependent on the clause around it, not isolated as a slogan.

Do not derive a complete doctrinal system, a gender-based meaning, or a contrast between different kinds of faith from this case ending alone.