ἄνθρωπον, (anthropon) in Romans 3:28: Noun Accusative Singular Masculine
ἄνθρωπον, (anthropon) in Romans 3:28
Textual Witness
The witness reads ἄνθρωπον in Romans 3:28 within the textus receptus tradition, so the form is stable enough to support a cautious reading of the clause.
How The Form Affects Interpretation
The form keeps the sentence focused on a human being in the act of being justified, while leaving the larger doctrinal force to the full clause and its contrast with works of law.
How To Communicate It
Readers can hear the verse as speaking generally about a human person, not as narrowing the claim to a male-only category or as making case endings carry the doctrine.
What Not To Say
- Grammatical form should serve context, not override it.
- Accusative singular here guides the clause role, but it does not by itself settle every syntactic detail.
- Masculine gender is grammatical and should not be turned into a theological gender claim.
What Does The Label Mean?
Noun: this form names a person, and here it refers to a human being in the sentence.
Accusative: this form usually marks a direct object or a closely related complement, and context must show which function fits here.
Singular: the form is grammatically singular in this occurrence, so the sentence speaks of one human representative or instance.
Masculine: the noun is in the masculine grammatical class, which in Greek can still be used generically and does not by itself make a theological gender claim.
What The Form Does In This Verse
δικαιοῦσθαι
The accusative form is linked to the infinitive δικαιοῦσθαι and fits the clause as the person being described in the reckoning that follows.
It functions as the human subject under discussion in the infinitival statement, the one who is said to be justified by faith apart from works of law.
It does not by itself identify a direct object of the main verb, and it does not change the lexeme into a different word or concept.
How Much The Form Matters Here
High: The accusative noun names the human person under discussion in Paul's statement about justification.
Accusative subject of an infinitive. names the person said to be justified in the infinitival statement. Attached to ἄνθρωπον δικαιοῦσθαι. Governed by δικαιοῦσθαι. The case belongs to the infinitive construction; Paul's argument supplies the doctrine of justification by faith apart from works of law.
Who is said to be justified in the infinitive clause? The noun names a human person as the one being justified.
Direct: The accusative subject of the infinitive directly supports rendering that a man, or a person, is justified by faith.
The masculine form can function generically here; it should not narrow Paul's statement to males only.
Masculine noun restricts the doctrine to men: The Greek masculine form can be generic; Paul's argument concerns human justification, not only male persons.
How The Interpretation Is Derived
The witness reads ἄνθρωπον in Romans 3:28 within the textus receptus tradition, so the form is stable enough to support a cautious reading of the clause.
The lemma ἄνθρωπος means a human being or man in a broad sense, and this form keeps that identity while placing it in the clause relation required by context.
In the phrase πίστει δικαιοῦσθαι ἄνθρωπον, the grammar points to a human being connected with the statement about justification, while χωρὶς ἔργων νόμου limits the manner by contrast.
The verse communicates that justification is reckoned as faith-related and not grounded in works of law, with ἄνθρωπον marking the human party in view.
This fits Paul's broader argument about justification by faith, while the noun form itself only contributes the human referent and not the full doctrine.
For teaching or translation, the form supports a straightforward rendering like 'a person' or 'a human being' in the clause, depending on the target language.
Do not derive a special theological category from masculine grammar, and do not treat the case ending as if it alone settles the syntax beyond the immediate clause.