πίστεως; (pisteos) in Romans 3:31: Noun Genitive Singular Feminine

Noun: the word names the reality of faith or trust, rather than an action or command in itself.

Genitive: the form usually shows a relationship to another word, often indicating source, means, content, or possession depending on context.

Singular: the form is grammatically singular in this occurrence, pointing to faith as a unified concept in the clause.

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

It follows διὰ and the article τῆς in the phrase διὰ τῆς πίστεως.

The preposition διὰ governs the genitive here and presents faith as the means or basis involved in the action.

The genitive phrase functions within the question about whether the law is being nullified, and it frames faith as the instrument or channel being discussed.

The form does not by itself state that faith is the subject, the direct object, or a separate action that changes the verb's meaning.

High: The genitive faith phrase belongs to Paul's question about whether faith nullifies or establishes law.

Articular genitive noun governed by dia. presents faith as the means or relation under discussion in the law question. Attached to the question about nullifying law through faith. Governed by the preposition dia. The form supports the question's logic, but the rejection and affirmation in the verse give the interpretation.

Does faith function here as law's enemy or as part of Paul's answer? The form marks the through-faith relation being questioned, while the verse rejects abolition and affirms establishment.

Direct: The form directly supports through faith wording in the question.

The grammar should not be isolated from the immediate denial and affirmation that follow the question. The genitive marks relation, not a complete theory of law and faith by itself.

Faith language is used to cancel the verse's law-establishing conclusion: The form frames the question; the verse itself rejects that misuse.

The witness reads πίστεως in Romans 3:31 within the clause νόμον οὖν καταργοῦμεν διὰ τῆς πίστεως; μὴ γένοιτο· ἀλλὰ νόμον ἱστῶμεν.

The lemma πίστις means faith, belief, or trust, so the form continues that lexical idea rather than introducing a different word or concept.

Because πίστεως stands after διὰ and is modified by the article, it marks faith as the relational means connected to the question, while the surrounding contrast rejects the idea that faith abolishes law.

In this verse, the grammar supports reading faith as part of the answer to how law is treated, not as a rival to law's place in the argument. The line denies abolition and affirms establishment.

This fits the broader Pauline pattern in which faith is linked to God's saving action and righteousness, while the law is not simply discarded as meaningless.

For teaching or translation, the form can be rendered in a way that highlights means or instrument, such as through faith, while keeping the verse's contrast intact.

Do not derive a full doctrine of faith from case alone, and do not claim that the genitive proves every aspect of the theology in this sentence.