πίστεως, (pisteos) in Romans 3:30: Noun Genitive Singular Feminine

Noun: this form names faith, trust, or belief, and here it functions as a substantive within the phrase.

Genitive: the form usually expresses a relationship, source, means, or association, and the verse must decide which relation is in view.

Singular: the form is grammatically singular here, presenting faith as a unified idea rather than as separate items.

Feminine: the noun belongs to the feminine grammatical class, which is a language feature and does not by itself make a theological or personal gender claim.

ἐκ and διὰ τῆς in the clause about justification.

The first occurrence follows ἐκ and the second follows διὰ with the article, so both genitives are linked to the prepositions that frame how justification is described.

The form supplies the content of the faith-language in the sentence and marks a relationship that supports the statement that God justifies both circumcision and uncircumcision in connection with faith.

It does not by itself specify every nuance of agency, cause, or possession, and it does not turn faith into a different lemma or concept.

High: The repeated faith language helps explain one God's justification of both circumcision and uncircumcision.

Genitive faith noun in the justification contrast. links justification for both groups to faith rather than ethnic distinction. Attached to the justification phrases using ek and dia. Governed by the surrounding prepositional frame. The verse uses closely related prepositional wording, so the form should be explained as part of the whole argument.

What shared relation does the verse give for both groups? The faith form helps show that justification is framed in relation to faith for both circumcision and uncircumcision.

Direct: The form supports English faith-language in the prepositional phrases, while the paired wording should remain visible.

The verse's paired prepositions should not be flattened into a careless contrast unless the argument supports it. The genitive contributes to relation but does not independently define agency, cause, or possession.

Paired prepositions are overread into two separate doctrines: The forms support Paul's shared faith emphasis; the verse's one-God argument controls the distinction.

The witness reads πίστεως, and later τῆς πίστεως, in Romans 3:30, so the same lexeme is repeated with genitive singular form in a tightly linked argument.

The lemma is πίστις, meaning faith or trust, and the form keeps that lexical identity while placing it in a genitive relation.

With ἐκ and διὰ, the genitive contributes to the sense that justification is being described in relation to faith. The grammar supports the flow of the sentence but does not force more detail than the clause provides.

The verse argues that the one God justifies both circumcision and uncircumcision, and the faith wording helps present this as a shared divine way of dealing with both groups.

This fits the broader Pauline pattern in which faith is central to justification and to the reception of God's righteousness.

For readers and teachers, the form underscores that faith is not incidental vocabulary here. It is part of the sentence's way of explaining how God's justifying action is framed.

Do not infer from genitive singular alone a full theological system, a hidden emphasis on possession, or a claim that grammar overrules the verse's argument.