Ἀλλὰ τί λέγει; ἐγγύς σου τὸ ῥῆμά ἐστιν, ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου· τοῦτ’ ἔστι τὸ ῥῆμα τῆς πίστεως ὃ κηρύσσομεν. (Romans 10:8)
But what does it say? “The word is near you, in your mouth and in your heart”—that is, the word of faith which we proclaim.
Romans 10:8 sits at the center of Paul’s argument for accessible righteousness through faith. Quoting and reapplying Deuteronomy 30:14, Paul uses Koine syntax to collapse the space between divine speech and human reception. This verse is deceptively simple but grammatically rich, combining a rhetorical question, spatial prepositions, and relative clause constructions to embody the nearness of the Gospel. The grammar itself becomes a theology of accessibility. In this article, we’ll analyze the Koine Greek in detail, construct a Classical Greek parallel, and explore the theological force embedded in each phrase.
Koine Greek Grammar and Syntax Breakdown
The sentence begins with Ἀλλὰ τί λέγει;—a rhetorical question using the third-person singular present indicative of λέγω. The subject is implied: “But what does [Scripture] say?” This introduces the quotation from Deuteronomy.
ἐγγύς σου is a predicate prepositional phrase where ἐγγύς functions adverbially (“near”) and σου is a genitive of reference (“to you”). The verb ἐστιν is implied but then stated: ἐγγύς σου τὸ ῥῆμα ἐστιν = “the word is near you.” Word order emphasizes proximity before content.
The phrase ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου contains parallel prepositional phrases, highlighting the internal and external faculties of confession (mouth) and conviction (heart). Both nouns are in the dative singular with definite articles.
The phrase τοῦτ’ ἔστι is a demonstrative + copula construction (“this is”) followed by the appositional noun phrase τὸ ῥῆμα τῆς πίστεως (“the word of faith”). The final relative clause ὃ κηρύσσομεν (“which we proclaim”) modifies ῥῆμα, using a relative pronoun in the accusative neuter singular as the object of the verb κηρύσσομεν.
Hypothetical Classical Greek Reconstruction
A Classical Greek author—especially in philosophical prose—might render this sentiment with more elaborate hypotaxis and formal register. One possible Attic version would be:
- Lexical refinement: πλησίον replaces ἐγγύς — both mean “near,” but πλησίον is more common in Attic prose.
- Verbal density: ἐνοικεῖ (“dwells in”) replaces ἐστιν, emphasizing indwelling presence rather than spatial location.
- Appositional rearrangement: Instead of τοῦτ’ ἔστι τὸ ῥῆμα…, Classical style would prefer τοῦτ’ ἐστὶν ὃ κηρύττομεν…, with the relative clause immediately clarifying the referent.
- Substitution: λόγος replaces ῥῆμα, aligning with Classical idiom for discourse or message.
The result is elegant and reflective—but loses the visceral accessibility of the Koine original. Classical Greek intellectualizes the proximity; Koine Greek incarnates it.
Theological and Semantic Implications
This verse stands as a grammatical enactment of Paul’s theology: the word is near. Not distant, not mystical, not elite. The shift from the Mosaic law on stone to the word in the heart and mouth reflects the New Covenant. And the grammar reinforces this shift.
ἐγγύς σου collapses spatial distance into relational intimacy. The prepositions ἐν τῷ στόματι and ἐν τῇ καρδίᾳ are not metaphors alone—they indicate embodiment. Koine Greek allows theological embodiment through prepositional immediacy.
τοῦτ’ ἔστι τὸ ῥῆμα τῆς πίστεως turns Deuteronomic text into Pauline proclamation. The phrase ὃ κηρύσσομεν anchors the statement in apostolic activity. What Moses said is now what Paul preaches—and the bridge is grammar.
In Classical Greek, the sentence might have felt philosophical. In Koine, it feels incarnational. The Word draws near, not just as information, but as invitation. Syntax becomes soteriology.
Koine vs Classical Comparison Table
| Linguistic Feature | Koine Usage (NT) | Classical Preference |
|---|---|---|
| Term for “near” | ἐγγύς + genitive (e.g., ἐγγύς σου) | πλησίον or ἐγγύθεν + genitive |
| Verb for existence/presence | ἐστιν – simple copula | ἐνοικεῖ – stronger sense of dwelling |
| Word for “message” | ῥῆμα – commonly used in NT for divine speech | λόγος – broader philosophical and rhetorical term |
| Relative Clause Placement | τοῦτ’ ἔστι τὸ ῥῆμα… ὃ κηρύσσομεν | τοῦτ’ ἐστὶν ὃ κηρύττομεν, ὁ λόγος… |
| Parallel Phrase Construction | ἐν τῷ στόματί… καὶ ἐν τῇ καρδίᾳ | Would retain parallelism but likely compress via participles or subordinate clauses |
Where Grammar Touches Grace
Romans 10:8 doesn’t just declare theological truth—it grammatizes access. The nearness of the word is not merely doctrinal, it’s syntactical. The mouth and heart, speech and belief, are united not only in function but in case, structure, and flow. The structure is symmetrical, almost liturgical.
Koine Greek, stripped of Attic ornamentation, delivers its message with stunning clarity. “The word is near you.” It’s not in heaven. Not beyond the sea. Not in marble halls or hidden codes. It’s in your mouth and in your heart. And the verb ἐστιν doesn’t just say “it exists”—it affirms, “It’s already there.”
The Classical world sought truth through dialectic; Paul proclaims that truth speaks within you. Grammar here is not a gate—it is a window. The participles don’t complicate; they clarify. The prepositions don’t distance; they draw close.
In the end, Romans 10:8 shows us how God’s Word chooses to travel—not through thunder, but through tongues and hearts. And the Greek says it plainly: it is near. It is preached. It is believed. And it is yours.
