χρηστότητα, (chrestoteta) in Romans 3:12: Noun Accusative Singular Feminine

Noun: the word names a quality or reality, here the idea of kindness or goodness.

Accusative: the form usually marks a direct object or a related object-like complement in the clause.

Singular: the form is grammatically singular in this occurrence, presenting the quality as one whole idea.

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

ποιῶν

The participle ποιῶν naturally takes χρηστότητα as its object in this clause, so the noun names what is not being done.

It functions as the object of the participle, describing the kind of goodness or kindness that is absent in the stated human condition.

It is not a subject, and its accusative form here should not be treated as if it were naming the doer of the action.

High: The object noun names the goodness absent from Paul's indictment of human sin.

Accusative object of the participle. names what no one is said to do. Attached to the participle describing doing. Governed by the clause saying no one does kindness or goodness. The form clarifies clause role, but the sweeping indictment comes from the quoted statement as a whole.

What is no one doing in the clause? No one is doing kindness or goodness; the accusative noun names the thing absent.

Direct: The object relation directly supports rendering the noun as what is done or not done.

Because the verse is part of a larger indictment, the noun should be explained within the quotation and argument.

Case ending alone defines human depravity: The grammar supports the clause, but Paul's argument and Scripture quotation supply the doctrinal force.

The witness reads χρηστότητα in Romans 3:12 within the statement, οὐκ ἔστι ποιῶν χρηστότητα, and the surrounding context denies righteousness in general.

The lemma χρηστότης denotes goodness, kindness, or benevolence, so the word points to a moral quality rather than a separate person or event.

The accusative form fits the participle ποιῶν and lets the sentence say that no one is doing kindness or goodness.

In this verse the grammar supports the claim that humanity lacks the practice of kindness, reinforcing the larger assertion of universal moral failure.

This usage fits the broader biblical pattern in which kindness is a mark of righteous character and, ultimately, of God's saving work.

For teaching or reading aloud, the form helps communicate that the verse is not only about speech or belief but about the absence of enacted goodness.

Do not infer that the accusative case alone proves a particular nuance beyond the clause, or that the feminine gender carries a doctrinal message.