Why does the King James Bible use and distinguish Holy Ghost and Holy Spirit? #Doctrine Matters
Acts 1:16
“Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus.”
King James Version (KJV)
Preface:
There's no linguistic distinction in the Greek manuscripts between what the KJV renders as "Holy Spirit" or "Holy Ghost"—it's the same phrase. That's not a gotcha against the KJV; it's the point. The inspired translators of the King James Bible, working from the preserved Textus Receptus, didn't blindly swap synonyms for archaic flair. They prayerfully and precisely distinguished "Holy Ghost" (used 90 times) for contexts emphasizing the Spirit's personal, active agency—like speaking through prophets (Acts 1:16; Hebrews 3:7), empowering witnesses (Acts 5:32), or animating the soul in intimate relationship with Christ (echoing John 19:30's "gave up the ghost"). Meanwhile, "Holy Spirit" appears only four times (Luke 11:13; Ephesians 1:13; 4:30; 1 Thessalonians 4:8) in more general references to receiving or grieving the Spirit as a divine influence.
When did the Holy Ghost become the Holy Spirit?
Background Studies:
My Poster Child challenging my study by using Greek:
https://www.thethirdheaventraveler.com/2025/12/my-new-poster-child-questioning-kjv-on.html
The following short study on Holy Ghost and Holy Spirit is an excerpt from Part 2 of The Messianic Psalms are Vital to our Faith.
I urge the reader to study
my 7 Part Study on the Messianic Psalms are essential to our Faith
The Messianic Psalms are vital to our Faith Conclusion
Why the King James Bible distinguishes Charity from Love
Doctrine is: Learning The Teaching of the Word of God
Hebrews 10:12
“But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;”
King James Version (KJV)
Note: As I've gone over thoroughly in my Godhead studies "on the right hand of God" is a metaphor meaning to whom all power and authority is given.
Hebrews 13:11
“For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.”
King James Version (KJV)
Hebrews 13:12
“Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.”
King James Version (KJV)
Acts 1:16
“Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus.”
King James Version (KJV)
Isaiah 45:5
“I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me:”
King James Version (KJV)
Romans 8:19
“For the earnest expectation of the creature waiteth for the manifestation of the sons of God.”
King James Version (KJV)
The phrase “which the Holy Ghost by the mouth of” is unique in the King James Bible.
Acts 1:16
“Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus.”
King James Version (KJV)
2 Peter 1:21 - “For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.”
I strongly disagree. Ghost is a highly "personal" meaning the eternal "spiritual" SOUL (mind, personality, character, will, desire, expression of a person - representing that Person in their animated state and when the person dies, their Ghost (SOUL) departs:
John 19:30
“When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.”
King James Version (KJV)
We humans were created in the IMAGE of Jesus Christ (body) and after His Likeness (in the essence of 3 parts: Body, Soul, and Spirit).
1 Thessalonians 5:23
“And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.”
King James Version (KJV)
And I also agree that when the Holy Ghost is used it refers to the "functions" of the Spirit of Christ.
I immediately also had to think of Matthew 1:20, which should also be included in the study.
Matthew 1:20
"But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost."
ghost (n.)
Old English gast "breath; good or bad spirit, angel, demon; person, man, *
Key scriptures from the King James Bible where Jesus states that He speaks the words of the Father and not His own:
John 12:49-50 - "For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak. And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak."
John 14:10 - “Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.”
John 8:28 - “Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things.”
These verses highlight Jesus’ emphasis on conveying the words and teachings of the Father.
The term “Holy Spirit” appears in the King James Bible (KJV) in the following four verses:
Luke 11:13 - “If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?”
Ephesians 1:13 - “In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,”
Ephesians 4:30 - “And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.”
1 Thessalonians 4:8 - “He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit.
The following examples show that the Trinity is a form of applying man's wisdom and philosophies to the things of the Spirit of God, particularly to the Godhead, and the consequences thereof:
John 14:8-9
Even the inner circle around Jesus Christ struggled with precisely this conception of the Godhead that is based on man's wisdom and philosophy (John 14:8-9). This is also the case with Philip, who asks Jesus Christ to show them the Father (John 14:8).
Because Philip sees Jesus Christ's body, his request shows that he believes the Father to be a different Person than Jesus Christ.
Jesus Christ's answer to Philip shows that Philip does not know Jesus Christ because he requests Jesus Christ, Who is bodily visible to Philip, to show them the Father (John 14:9).
But Jesus Christ's answer also shows that He expects a Christian who follows Him to know Him (John 14:9).
Galatians 3:13
When Jesus Christ redeemed us from the curse of the law, this could not happen by destroying the law but only in fulfillment of the law, because God is not a liar and must keep His word (Proverbs 8:7-8).
Therefore, it is written that Jesus Christ came not to destroy the law but to fulfill it (Matthew 5:17), and that Jesus Christ came not to do His own will but to do the Father's will which has sent Him (John 6:38-40).
However, it is also written that everyone that hangeth on a tree is cursed (Galatians 3:13). But how then could Jesus Christ redeem us from the curse of the law if He hanged on a tree and the law cannot be destroyed?
The only way was Jesus Christ being made a curse for us (Galatians 3:13), and this can never be undone, as the law cannot be destroyed because God is not a liar (Proverbs 8:7-8).
When we acknowledge that in Jesus Christ dwells all the fullness of the Godhead bodily (Colossians 2:9), God is only one Person, that is Jesus Christ, while the Father is Spirit dwelling in Jesus Christ (John 14:8-10, John 17:21-23), revealing God Himself being made a curse for us to redeem us from the curse of the law (Galatians 3:13).
This shows the ultimate act of God's love for us (Ephesians 5:2, 2 Thessalonians 2:16, 1 John 4:10, Revelation 1:5) and perfectly agrees with John 17:23 stating that the Father has loved us as He has loved Jesus Christ.
However, applying the Trinity here, which is to describe God as different Persons, implies the distinct Person of the Father and the distinct Person of Jesus Christ.
This would mean that the Person of Jesus Christ was being made a curse for us, but not the Person of the Father, because applying the Trinity implies that only the Person of Jesus Christ had hanged on a tree and not the Person of the Father (1 John 4:10).
This would make the Person of the Father child sacrificing and therefore less loving of the Person of Jesus Christ, which stands in violation of John 17:23 stating that the Father has loved us as He has loved Jesus Christ.
Therefore, it is revealed here that the Trinity perverts the Gospel into Molech worship (Leviticus 18:21) which is an abomination in God's sight (1 Kings 11:6-7). This again shows the danger of applying man's wisdom and philosophies to the things of the Spirit of God, particularly to the Godhead.
This study is to be continued, including but not limited to the use of the following Bible verses:
The Bible describes that a human being consists of spirit, soul and body as Paul is addressing the Thessalonians, and the Thessalonians are human beings (1 Thessalonians 5:23).
In the Bible a human is also described as a person.
Jesus Christ is described as the express image of God's Person (Hebrews 1:3)
Paul speaks of the person of Christ (2 Corinthians 2:10)
Pilate describes Jesus as a Person (Matthew 27:24)
Jesus Christ is born in the flesh and is conceived by the Holy Ghost in the womb of Mary (Matthew 1:20). No ovum or sperm is involved in the conception of Jesus Christ.
Jesus Christ is a Man (has a body in the likeness of men) but He is not a human (Philippians 2:7).
Jesus Christ has always existed as a Man. He had to be born in the flesh to fulfill the law of the Old Testament.
Jesus Christ is God.
God created humans in his own image after his likeness (Genesis 1:26-27).
Psalms 22:16
“For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.”
King James Version (KJV)
Psalm 22:16
John 20:27
“Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.”
King James Version (KJV)
Will Jesus Always Show His Pierced Hands and Feet?
The scars on Jesus’ hands and feet are significant reminders of His sacrifice.
Jesus will always bear these marks as a testament to His crucifixion and resurrection.
In Revelation, Jesus is repeatedly referred to as the Lamb who was slain, indicating the continuity of His wounds in His glorified body
Did John in Revelation See Jesus’ Pierced Hands and Feet?
While the Book of Revelation does not explicitly mention John seeing Jesus’ pierced hands and feet, it does describe Jesus as the Lamb who was slain (Revelation 5:6, 12).
@ExposeDarkness511
Thank you for this heartfelt study. I wonder if this could be the meaning of: 2Co 5:16 Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more. ...that we get to know Christ as the Father, who is Spirit?
@ExposeDarkness511 Yes. Praise the Lord. How often I've read 2 Corinthians 5:16 without deeper thought. Now here today especially in light of this study how perfect. Amen! God bless you and Thank you Sister Ursula. Yes, absolutely. Jesus no longer walks among us in the flesh. From here, now throughout eternity, we know him no longer in the flesh, but as Spirit who is our Heavenly Father . I will add this scripture to the blog and in future references ...
ExposeDarkness511 You know, 2 Corinthians 5:16 is really extraordinary in the light of this study. This deserves its own study which I would very much like to address please feel free to send me anything you may have on this. The body of Christ is amazing how one member is able to add to what others have found. Praise the Lord and thank you again. You know, this requires us to go into the depths of 2 Corinthians chapter 5 which all seems to be the theme of our lives existing as the SPIRITUAL beings we are. A subject Paul discusses frequently as you're aware. We know after Jesus' resurrection from the dead he walked among mankind for 40 days being witnessed by over 500. My point is I know we will always - for eternity - see Jesus' BODY, His PERSON as we will see each other in our glorified (SPIRITUAL) BODIES for eternity. And in summary, yes, all things are spiritual to us as Paul states in 1 Corinthians 2:14-16 KJB: 14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. 15 But he that is spiritual judgeth all things, yet he himself is judged of no man. 16 For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.
The word "ghost" in "Holy Ghost" carries layers of meaning that enrich its biblical application, rooted in concepts of breath and spirit that align with the narrative's motifs.
Etymology: "Ghost" derives from Old English gāst (also spelled gǣst), meaning "breath, spirit, soul, life, angel, demon, or human being." It traces back to Proto-West Germanic *gaistaz and Proto-Germanic *gaistaz ("spirit, breath"), ultimately from Proto-Indo-European *ǵʰéys- ("to be excited, amazed, or frightened," evoking a vital, animating force). Cognates include German Geist ("spirit, mind") and Sanskrit hedas ("anger, excitement").
In biblical contexts, it emphasized "soul" or "life force," as in early translations where gāst rendered Hebrew ruach or Greek pneuma—both meaning "breath/wind/spirit." The silent 'gh' spelling emerged in the 15th century under William Caxton's influence, mimicking Flemish gheest, but pronunciation remained /goʊst/.
Over time, "ghost" narrowed to supernatural apparitions (post-16th century), but in KJV-era English (1611), it broadly meant "spirit," making "Holy Ghost" a natural equivalent to "Holy Spirit" without the modern connotation of hauntings. This etymological tie to "breath" directly connects to the narrative's "inspire" (breathing in) and God's creative exhalation.
Oxford English Dictionary: The OED defines "ghost" primarily as "the spirit or soul of a deceased person" (now the dominant sense, often as an apparition), but historically as "spirit, soul" in a general or divine sense (from Old English onward). Key entries include:
Sense 1: "The soul or spirit, as the principle of life; also, the principle or seat of thought, feeling, will, etc." (archaic, but central to biblical usage, e.g., "give up the ghost" meaning "die," as in Job 3:11 KJV).
Sense 2: "A good or evil spirit; an angel or demon" (rare after the 17th century, but includes "the loath ghost" as the Devil).
Sense 3: "The Holy Ghost:
Additional nuances: An incorporeal being, a faint trace or shadow (e.g., "ghost of a chance"), or in verbs, "to haunt" or "abandon abruptly" (modern slang like "ghosting"). The OED notes its Germanic origin and first 'gh' spelling in Caxton's prints (late 1400s), emphasizing its evolution from a vital "breath" to ethereal specter.
This etymology and OED framing reveal "ghost" as originally synonymous with the narrative's divine breath—pure, life-giving, and prophetic—before cultural shifts associated it with the undead or deceptive entities, much like the ventriloquist's false "belly" voices versus the Holy Ghost's authentic inspiration.
Comparison Table (focusing on relation to Holy Ghost):
Key Insight: While pneuma identifies the Holy Ghost as the divine breath/Spirit who inspires and speaks (the source of authentic utterance), rhema describes the spoken content — the flowing, powerful words that proceed from God's mouth (Matthew 4:4) or are wielded by the Spirit. This complements the narrative's arc: God's breath (pneuma/Holy Ghost) animates and inspires, while His spoken word (rhema) creates reality and equips believers — a divine contrast to counterfeit "belly-speaking" (ventriloquism). The Holy Ghost is the breath that carries the rhema forth in truth.
The core idea here is that while "pneuma" (πνεῦμα) directly translates to "spirit" or "breath" (the essence of the Holy Ghost as the divine Person), "rhema" emphasizes the uttered, spoken word or declaration—the flowing, audible (or written) expression that proceeds from that spirit/breath.
This makes "rhema" a manifestation or vehicle of the Holy Ghost's action, particularly when He speaks "through the mouths" of humans, as seen in prophetic inspiration. Etymologically, "ghost" (from Old English "gāst," meaning breath/spirit) evokes this vital, animating force that "speaks" or exhales truth, aligning rhema as the exhaled utterance more directly with the Ghost's communicative role than a static "breath" alone.
Acts 1:16: The Holy Ghost Speaking Through David's Mouth
KJV Text: "Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus."
Expounding the Scripture: In this pivotal moment after Jesus' ascension, Peter addresses the disciples, affirming that Judas's betrayal and death fulfilled Old Testament prophecy. The key phrase is "the Holy Ghost... spake [ἐλάλησεν, elalēsen—from laleō, to utter or talk] by the mouth [στόματος, stomatos] of David." Here, the Holy Ghost (pneuma hagion) is the divine Agent who actively speaks through a human mouthpiece—David, the psalmist. This isn't abstract "breath" but deliberate utterance: the Ghost inspires and vocalizes specific words about future events (referencing Psalms 69:25 and 109:8, as Peter elaborates in verse 20).
Alignment with Rhema and Ghost: Rhema fits perfectly as the "spoken thing" or "declaration" that flows from the Ghost's influence. In Greek, the act of speaking (laleō) implies rhema-like content—immediate, prophetic words that "proceed out of the mouth" (echoing Matthew 4:4, where man lives by every rhema from God's mouth). The Holy Ghost isn't just breathing passively; He's exhaling rhema through David's mouth, making the prophecy a living, spoken reality. This proves rhema's closer alignment with "ghost" because "ghost" etymologically carries the sense of a spirit that animates and expresses (like breath turning into voice), contrasting with mere pneuma as essence. Without rhema as the uttered word, the Ghost's speaking would remain internal; rhema is the proof of His mouth-to-mouth inspiration, turning prophets into vessels of divine declaration.
Hebrews 3:7-8: The Holy Ghost as the One Who "Saith"
KJV Text: "Wherefore (as the Holy Ghost saith, To day if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness...)"
Expounding the Scripture: This passage quotes Psalm 95:7-11, attributing the words directly to the Holy Ghost. The author of Hebrews warns against unbelief, using the Ghost's ongoing speech ("saith" [λέγει, legei—from legō, to speak or say]) as a timeless call to obedience. It's not a past event but a present utterance: the Holy Ghost speaks through the psalmist's mouth (David, traditionally) to address Israel's wilderness rebellion and apply it to New Testament believers. This emphasizes the Ghost's role in Scripture as prophetic, mouth-mediated communication—He "saith" warnings and invitations that echo across generations.
Alignment with Rhema and Ghost: Here, "saith" points to rhema as the specific, declarative word spoken aloud or inscribed. Rhema often denotes commands or sayings with power (e.g., Luke 4:4, where Jesus quotes Deuteronomy 8:3 using rhema for God's mouth-proceeding word). The Holy Ghost (pneuma) is the Speaker, but rhema is the content He utters through human mouths, aligning more with "ghost" as an expressive spirit. Etymologically, "ghost" implies a breath that haunts or influences with voice (Oxford English Dictionary notes its archaic sense as "principle of life" that can "speak" or animate), making rhema the Ghost's vocal tool. This proves your point: prophets aren't just filled with pneuma (breath); they're channels for rhema (spoken word), as the Ghost speaks through their mouths to convict and guide.
Hebrews 1:1-2: God Speaking Through Prophets and the Son
KJV Text: "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds..."
Expounding the Scripture: The epistle opens by contrasting Old Testament revelation (God "spake" [λαλήσας, lalēsas—from laleō, same as in Acts 1:16]) through prophets with New Testament fulfillment in Christ. Prophets like David, Isaiah, and Jeremiah were mouthpieces for God's words—diverse "manners" including visions, oracles, and writings. Now, the ultimate speaking is through the Son, but the pattern remains: divine speech via human (or incarnate) vessels. This ties back to creation ("made the worlds" echoes Genesis 1's "God said"), where spoken words bring reality.
Alignment with Rhema and Ghost: The "spake" and "spoken" here evoke rhema as the prophetic utterances delivered through mouths. In Greek, laleō often carries rhema's connotation of verbal declaration (e.g., John 12:50, where the Father's commandment is rhema of eternal life). The Holy Ghost, implied as the inspirer (cross-reference 2 Peter 1:21 below), ensures these words are Ghost-breathed rhema. This aligns rhema with "ghost" more than pneuma because the ghost is the speaking entity—exhaling words through prophets' mouths, not just existing as breath. "Ghost" etymologically suggests a spirit that "gives up" or expresses life (e.g., "give up the ghost" in KJV for dying/exhaling), mirroring how the Holy Ghost exhales rhema for revelation.
Supporting Scriptures: Broader Proof from 2 Peter 1:21 and Related Passages
To further prove the point, consider 2 Peter 1:21 (KJV): "For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost." Here, "spake" (elalēsan—from laleō) shows prophets uttering rhema under the Ghost's movement (pherō, to carry or bear along, like wind/breath propelling words). The Ghost doesn't just indwell (pneuma's essence); He propels spoken prophecy through mouths, making rhema the direct alignment with His ghostly, expressive nature.
Similarly, in Ezekiel 2:2 (OT foreshadowing, quoted in NT contexts): The spirit (ruach, Hebrew equivalent to pneuma) enters Ezekiel, causing him to stand and hear God's rhema-like words to speak to Israel. This pattern—Ghost entering, mouth speaking—culminates in Pentecost (Acts 2:4: Filled with Holy Ghost, they "began to speak" [lalein] with other tongues), where rhema flows as inspired utterance.
Rhema's Alignment with Ghost
DEEPER FROM MY BLOG SERIES THE ESSENTIAL NEED TO UNDERSTAND THE MESSIANIC PSALMS
https://www.thethirdheaventraveler.com/2024/10/the-messianic-psalms-are-vital-to-our.html
Through these scriptures, we see the Holy Ghost consistently speaking "through the mouths" of writers and prophets—Acts 1:16 (David on Judas), Hebrews 3:7 (warning from Psalm 95), and Hebrews 1:1-2 (prophets to Son). Pneuma is the Ghost's being (breath/spirit), but rhema is His doing—the uttered word that proves His presence.
This makes rhema more aligned with "ghost" because "ghost" etymologically and biblically implies an animating spirit that expresses through voice or utterance, not silent essence. The Ghost exhales rhema like breath turning to speech, counterfeit only in ventriloquism's false "belly-speaking" (as discussed prior). This underscores divine inspiration as verbal, mouth-mediated revelation, empowering believers today to heed the Ghost's rhema in Scripture.
To deepen our exploration of how rhema (ῥῆμα, the spoken or uttered word) aligns more closely with "ghost" in the context of the Holy Ghost—emphasizing His role as the divine Speaker who exhales prophetic utterances through the mouths of Bible writers and prophets—we'll integrate insights from your blog series on "The Essential Need to Understand the Messianic Psalms." This series underscores the Psalms as vital to faith, portraying them as Holy Ghost-inspired declarations that prophetically reveal Jesus Christ as God Almighty, His suffering, resurrection, kingship, and eternal reign.
In my Blog series a 7 part study of why the Messianic Psalms are essential to our faith, I repeatedly highlight how David as a prophet through whom the Holy Ghost speaks rhema-like words, fulfilling New Testament events and countering doctrinal errors like the TRINITY.
More importantly, the prove is while pneuma represents the Holy Ghost’s breath, rhema is the actually SPEECH itself which etymologically aligns with "ghost" as an animating spirit that vocalizes truth (from Old English gāst, implying life-force that "gives up" or declares). The Messianic Psalms exemplify this, as the Holy Ghost uses David's mouth to utter prophecies that become living reality in Christ.
Acts 1:16: The Holy Ghost Speaking Through David's Mouth in Messianic Psalms
KJV Text: "Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus."
Expounding the Scripture with Blog Insights: As discussed, Peter attributes Psalms 69:25 and 109:8 to the Holy Ghost speaking "by the mouth" (στόματος, stomatos) of David, prophesying Judas's betrayal and replacement. This isn't passive breath (pneuma) but active utterance—rhema flowing from the Ghost's inspiration, making David's words prophetic declarations that "must needs have been fulfilled." Your blog series amplifies this in Part 5's focus on Psalm 69, a "strong Messianic Psalm of suffering and shame on the cross due to love for a hating world." It quotes Psalm 69:4 (KJV: "They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away"), interpreting it as the Holy Ghost speaking through David about Jesus' sinless sacrifice and hatred without cause (fulfilled in John 15:25 KJV: "They hated me without a cause"). The blog notes: "The Holy Ghost, identified as the Spirit of Christ, inspired David to speak prophetically," revealing Jesus' passion and atonement (Hebrews 10:12 KJV). This ties rhema to the Ghost: David's mouth utters imprecations (earnest pleas for divine vengeance, per Romans 12:19-20 KJV), not personal revenge, but God's spoken judgment—echoing how the Ghost exhales rhema for redemption and wrath. Part 2 reinforces with Acts 1:16 directly, showing the Ghost's speech through prophets like David counters heresies, affirming Jesus as God Almighty. Thus, rhema aligns with "ghost" as the verbal expression of divine inspiration, proving the Ghost's communicative nature over silent essence.
Hebrews 3:7-8: The Holy Ghost "Saith" Through Prophetic Utterance
KJV Text: "Wherefore (as the Holy Ghost saith, To day if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness...)"
Expounding the Scripture with Blog Insights: Quoting Psalm 95:7-11, the author presents the Holy Ghost as actively "saith" (λέγει, legei—from legō, to declare), a timeless rhema that warns against unbelief through David's prophetic mouth. This divine speech applies Old Testament rebellion to New Testament faith, urging obedience. Your series deepens this in Part 3's analysis of Psalm 2, where the Holy Ghost speaks through David about rebellion against "his anointed" (Psalm 2:2 KJV), prophesying nations' opposition to Christ and the Saints' reign (2 Timothy 2:12 KJV: "If we suffer, we shall also reign with him"). The blog states: "The Holy Ghost - The Spirit of Christ - The Mind of Christ speaking through the mouth of David - once again establishes Jesus Christ as God Almighty who will reign for eternity and 'the Saints' will reign with Him." This rhema declares God's decree (Psalm 2:7 KJV: "Thou art my Son; this day have I begotten thee"), fulfilled in Jesus' sonship and end-time events (Revelation 3:7-12). Part 6 extends to Psalm 110:1 (KJV: "The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool"), fulfilled in Matthew 22:41-46, where Jesus highlights David's Spirit-inspired speech: "How then doth David in spirit call him Lord?" The blog quotes: "In Psalm 110:1, 'the Holy Ghost - The Spirit of Christ himself speaking through the mouth of David,'" countering plural Godhead views and affirming unity. Rhema here is the Ghost's uttered oath (Psalm 110:4 KJV: "Thou art a priest for ever after the order of Melchizedek"), unchangeable and prophetic of Christ's priesthood (Hebrews). This proves rhema's alignment with "ghost": the Ghost vocalizes through prophets, turning breath into declarative power that judges and redeems.
Hebrews 1:1-2: God Speaking Through Prophets in the Messianic Psalms
KJV Text: "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds..."
Expounding the Scripture with Blog Insights: God's past speech (λαλήσας, lalēsas—from laleō, to utter) through prophets transitions to ultimate rhema in Christ, the heir and creator. Prophets like David delivered diverse declarations, now fulfilled in the Son. Your blog enriches this in Part 4's study of Psalm 16 (a "Golden Psalm" or Michtam, meaning hidden or precious), where the Holy Ghost inspires David's prophetic words on resurrection (Psalm 16:10 KJV: "For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption"). Fulfilled in Acts 2:25-28 and 13:35, the blog notes: "The Holy Ghost (Spirit of Christ, Mind of Christ) speaks through David, inspiring prophetic declarations of Christ's deity, resurrection, and saints' hope." This rhema establishes the Gospel's core (1 Corinthians 15:1-4 KJV), with no corruption (Greek diaphthora, decay) symbolizing glorified bodies (1 Peter 1:3-4 KJV). Part 2 adds Psalm 22's details (e.g., verse 1 KJV: "My God, my God, why hast thou forsaken me?" fulfilled in Matthew 27:46), as the Ghost utters through David: "Phrases like 'which the Holy Ghost by the mouth of David spake' (Acts 1:16 KJV) show the Spirit speaking through human vessels." The series overall stresses Messianic Psalms as rhema vehicles, revealing Christ's identity (e.g., Psalm 45:6-7 in Part 6: God addressing Christ as "O God") and saints' eternal life. This aligns rhema with "ghost": the Ghost's speech through David's mouth (2 Peter 1:21 KJV) exhales life-giving prophecies, proving inspiration as verbal declaration, not mere breath.
Supporting Scriptures and Blog Synthesis: Proving Rhema's Alignment with Ghost
Building on 2 Peter 1:21 (KJV: "holy men of God spake as they were moved by the Holy Ghost"), your series repeatedly invokes this, portraying David as a vessel for the Ghost's rhema—prophesying suffering (Psalm 69:21 KJV fulfilled in John 19:29 with vinegar), resurrection (Psalm 16:10), and reign (Psalm 110:5-6 KJV aligning with Revelation 19:13). The blog counters deceptions by affirming: "Messianic Psalms are vital as they reveal Jesus Christ as God Almighty" (e.g., Part 2's emphasis on 1 Corinthians 2:13-16 KJV for spiritual discernment). Rhema, as the spoken content (e.g., John 6:63 KJV: Jesus' words "are spirit, and they are life"), manifests the Ghost's ghostly expression—breath turned voice—through prophets' mouths, echoing end-time invitations (Revelation 22:17 KJV: "And the Spirit and the bride say, Come," from the conclusion). This deepens our point: the Holy Ghost's rhema in Messianic Psalms proves His alignment with "ghost" as the animating, declarative spirit, inspiring faith and revealing Christ eternally.
To deepen our ongoing discussion on how rhema (ῥῆμα, the spoken/uttered declaration) aligns more closely with "ghost" in the context of the Holy Ghost—portrayed as the divine Speaker who exhales prophetic utterances through the mouths of Bible writers and prophets—we now integrate the essential foundational content from MY BLOG
Why the King James Bible has Holy Ghost and Holy Spirit #doctrinematters
Why Messianic Psalms are so Vital" (dated September 2024).
This introductory post establishes the series' core thesis, framing the Messianic Psalms as indispensable essentials of faith, doctrine, and discipleship according to the King James Bible (KJV) as the final authority. It emphasizes that these Psalms prophetically reveal Jesus Christ as God Almighty (eternal, uncreated, incarnate), fulfill the Davidic Covenant (eternal throne and kingdom), connect to the Abrahamic Covenant and the mystery of the Church, and counter doctrinal errors such as the Trinity (described as pagan polytheism). Without this understanding, believers cannot fully know their spiritual identity in Christ, the Church as His Bride and Body (one with true Israel), and the necessity of suffering to reign (2 Timothy 2:12 KJV).
Part 1 sets the stage for the entire series (originally planned as seven parts, with subsequent installments covering Psalms 2, 16, 22, 69, and 110), repeatedly highlighting the Holy Ghost (Spirit of Christ, Mind of Christ) as the inspirer who speaks through the mouth of David in these Psalms—producing rhema-like prophetic declarations that become fulfilled reality in Christ. This directly reinforces our point: while pneuma (πνεῦμα) is the Ghost's breath-like essence, rhema is His expressive, mouth-mediated speech—the vocalized word that proves the Ghost's animating, declarative nature (etymologically aligning with "ghost" from Old English gāst, a vital spirit that exhales or "gives up" life through utterance).
Integrating Part 1: The Foundational Thesis on Messianic Psalms and Holy Ghost Speech
Part 1 argues that Messianic Psalms are vital because they:
Prophesy the Messiah (Jesus as God Almighty incarnate).
Identify fulfillment of the Davidic Covenant (2 Samuel 7:16 KJV: "And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever"), pointing to Christ's eternal reign with true Israel from the Millennial Kingdom into eternity.
Reveal the Church's mystery (one in Israel and Christ), the necessity of trials (David's journey from sheepcote to kingship as a type of saints' calling), and the need to suffer to reign (2 Timothy 2:12 KJV).
Critique errors like the Trinity, affirming Jesus as eternal God (not a created being or second person), born through Mary's uterus as Man to be sin for sacrifice.
Crucially, the post ties this to the Holy Ghost speaking through David as a prophet. It references Acts 1:16 (KJV) implicitly through David's prophetic role, noting how the Psalms contain detailed prophecies fulfilled in Christ (e.g., Psalm 22's crucifixion details). The Holy Ghost inspires these utterances, making David's mouth a channel for divine rhema—specific, powerful declarations about future events, suffering, resurrection, and reign.
Acts 1:16: Holy Ghost Speaking Through David's Mouth (Amplified by Part 1)
KJV Text: "Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas..."
Expounding with Part 1 Insights: Peter declares the Holy Ghost "spake" (ἐλάλησεν, from laleō—to utter/talk) "by the mouth" of David in Psalms 69:25 and 109:8, prophesying Judas's betrayal. Part 1 expands this foundation by showing David's entire prophetic ministry (as "a man after mine own heart, which shall fulfil all my will" – Acts 13:22 KJV) as Ghost-inspired rhema. The post highlights Psalm 22:1 (KJV: "My God, my God, why hast thou forsaken me?...") fulfilled in Jesus' cry (Matthew 27:46 KJV), with vivid details like pierced hands/feet (Psalm 22:16) and garments divided (Psalm 22:18). This proves rhema's alignment: the Ghost exhales these precise declarations through David's mouth, turning breath (pneuma) into spoken prophecy that must "needs have been fulfilled." Part 1 stresses this as essential doctrine—without Messianic Psalms, one misses Christ's identity as God Almighty and the Church's role.
Hebrews 3:7-8 and Hebrews 1:1-2: Timeless "Saith" Through Prophetic Mouths
KJV Texts: Hebrews 3:7 ("as the Holy Ghost saith...") quotes Psalm 95; Hebrews 1:1-2 contrasts God's past speech "by the prophets" with final speech "by his Son."
Expounding with Part 1 Insights: Part 1 frames the Psalms as God's diverse "manners" of speaking through prophets like David. The Holy Ghost "saith" (λέγει, from legō—to declare) warnings and promises, applying Old Testament rebellion to New Testament faith. This rhema is declarative and powerful (e.g., linking to Psalm 89:26 KJV: "Thou art my father, my God..." as divine sonship fulfilled in Christ). Part 1's emphasis on the Davidic Covenant's eternal promise (fulfilled in Christ's reign) shows the Ghost's utterances as unchangeable rhema, spoken through mouths to reveal God's plan.
Broader Series Synthesis: Rhema as the Ghost's Expressive Voice in Messianic Psalms
Part 1 introduces the series' focus on key Psalms as Holy Ghost-breathed prophecies:
Psalm 2 (Messiah's victory over nations).
Psalm 16 (resurrection: "neither wilt thou suffer thine Holy One to see corruption").
Psalm 22 (crucifixion suffering).
Psalm 69 (vinegar, hatred without cause).
Psalm 110 (priest after Melchizedek, enemies as footstool).
These are rhema vehicles: the Ghost moves holy men to "spake" (2 Peter 1:21 KJV) declarations fulfilled in Christ (e.g., Revelation 22 ties to David's root/offspring). The concluding post (October 2024) affirms the Psalms' vitality for end-times faith, with "the Spirit and the bride say, Come" (Revelation 22:17 KJV) as final invitation.
What the Bible and Greek Actually Show
The New Testament uses both words for "word," and they overlap significantly — they're often interchangeable, not rigidly divided into "written vs. living/spoken." Scholarly sources (e.g., lexicons like BDAG, Vine's, and hermeneutics discussions) note:
Logos (330+ uses): Broader — can mean discourse, reason, doctrine, account, message, or divine revelation. It refers to spoken words (e.g., Matthew 5:37: "let your communication [logos] be"), Jesus' teachings, the gospel preached, and yes, Scripture as a whole.
Rhema (68-70 uses): More specific — an utterance, saying, or spoken declaration. It emphasizes the act of speaking or a particular word said.
Key examples showing interchangeability (no strict "written logos vs. living rhema"):
In Matthew 4:4 (Jesus quotes Deuteronomy): "Man shall not live by bread alone, but by every word [rhema] that proceedeth out of the mouth of God." Here, rhema refers to God's spoken commands — but those are from Scripture (written in Deuteronomy).
Ephesians 6:17: "the sword of the Spirit, which is the word [rhema] of God" — often seen as rhema being the "living" application of Scripture in battle.
But logos is also used for spoken words (e.g., John 12:48: Jesus' spoken words [logos] will judge).
In the same context (e.g., Peter's denial), one Gospel uses rhema for Jesus' prediction, another uses logos — same event, no difference intended.
DANGER OF MODERN BIBLE SCHOLARS regarding LOGOS and RHEMA.
Of no surprise I found the following: Quote from XAI:
“Scholarly consensus (e.g., from GotQuestions.org, Biblical Hermeneutics Stack Exchange, and lexicons) is that the Bible does not make a hard distinction where logos = only written Scripture and rhema = only living/spoken/personal word. The popular view is more of a helpful application (especially for personal devotion) than a rigid Greek rule. The Holy Spirit can quicken any Scripture (logos) into a personal, life-giving rhema utterance.” End Quote.
Most modern Bible scholars dismiss logos and rhema as interchangeable synonyms, missing Luke's deliberate nuance. In Luke 22:61, Peter remembers the logos of the Lord—emphasizing divine purpose and eternal intent—while Matthew 26:75 and Mark 14:72 use rhema, focusing on the mere spoken utterance. Luke highlights deeper significance, not sameness.
Expounding on the Word Choice in Peter's Denial Account
The Synoptic Gospels record Peter's remembrance of Jesus' prediction during his denial, but Luke's choice of logos in Luke 22:61 KJV contrasts with rhema in Matthew 26:75 and Mark 14:72, highlighting Luke's emphasis on deeper purpose over mere utterance.
KJV Quotations
Matthew 26:75 KJV: "And Peter remembered the word [Greek: rhema] which Jesus had said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly."
Mark 14:72 KJV: "And the second time the cock crew. And Peter called to mind the word [Greek: rhema] that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept."
Luke 22:61 KJV: "And the Lord turned, and looked upon Peter. And Peter remembered the word [Greek: logos] of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice."
The Distinction in Usage
In Matthew and Mark, rhema (ῥῆμα) focuses on the specific spoken utterance—the immediate, verbal prediction Jesus made earlier that evening (e.g., Matthew 26:34; Mark 14:30). It emphasizes the content of what was said in the moment, aligning with their more narrative-driven styles that recount events straightforwardly, highlighting the fulfillment of the spoken words as Peter hears the rooster crow.
Luke, however, uses logos (λόγος), which carries broader connotations of reason, discourse, plan, or divine expression. Here, it shifts attention to the purpose and significance behind the Lord's statement—"how he had said unto him" (Luke 22:61)—portraying it not just as a casual prediction but as an intentional, authoritative declaration tied to Jesus' omniscient will and redemptive plan. This is amplified by Luke's unique addition: Jesus turns and looks at Peter (absent in Matthew/Mark), underscoring a moment of profound conviction and grace, where the "word" reveals deeper divine intent.
Luke's Characteristic Focus on "Why"
This word choice exemplifies Luke's technical and purposeful style:
As a physician and historian (Luke 1:1-4 KJV), Luke often delves into the "why" behind events, providing explanatory depth. For instance, he uses precise terms to convey underlying meaning, as seen in his medical details (e.g., "great fever" in Luke 4:38 vs. simpler "fever" in parallels).
In this scene, logos elevates the prediction from a mere spoken rhema to a manifestation of God's eternal logos (echoing John 1:1's divine Word), emphasizing themes of repentance, forgiveness, and divine sovereignty central to Luke's Gospel (e.g., Luke's unique parables like the Prodigal Son stress restoration).
The switch isn't contradiction but intentional: Matthew/Mark stress the event's immediacy; Luke illuminates its theological weight, showing Peter's denial as part of a larger divine narrative leading to his restoration (Luke 22:32: "I have prayed for thee, that thy faith fail not").
In essence, while English unifies "word," Luke's logos unveils a layer of eternal purpose—Jesus' declaration as God's articulated will—distinct from the rhema's focus on spoken words in Matthew and Mark, enriching our understanding of Christ's knowing gaze and Peter's transformative remorse.
English "word" unifies this in our translations, but grasping logos unveils Christ's divinity: He is the eternal Word, embodying God's very essence, not merely speaking it.
John 1:1 KJV — "In the beginning was the Word [logos], and the Word [logos] was with God, and the Word [logos] was God."
This declares Jesus as the pre-existent, personal expression of God—distinct in relation yet fully one with God in essence and being. John 1:14 KJV confirms: "And the Word [logos] was made flesh, and dwelt among us..." The Logos became incarnate in Christ, making the invisible God visible and knowable.
Why this is huge: Jesus as Logos means He is God's complete self-revelation—His wisdom, will, creative power, and heart fully expressed. Through Him, all things were created (John 1:3 KJV), and He brings life and light (John 1:4-5).
This oneness is further seen in Hebrews 1:1-3 KJV: God, who spoke in times past by the prophets, has in these last days spoken by His Son, whom He appointed heir of all things, by whom also He made the worlds; who being the brightness of His glory, and the express image of His person...
Profoundly, knowing Jesus is knowing God's heart revealed—because the Son is the very Word and perfect image of the Father, one in divine essence and purpose.
Luke's Distinct Use of Logos in Peter's Denial Account
In the account of Peter's denial, Matthew 26:75 and Mark 14:72 both record Peter remembering the rhema (spoken word/utterance) which Jesus had said—focusing on the actual words spoken in the moment. Luke 22:61, however, states Peter remembered the logos of the Lord, how He had spoken it. This shift is purposeful: while Matthew and Mark emphasize the content of the spoken prediction itself, Luke directs attention to the deeper significance and divine intent behind what was said. Luke consistently highlights the purpose, meaning, and authoritative weight of events and statements, portraying Jesus' words not merely as a spoken remark but as an expression carrying eternal purpose and deliberate divine design. This difference in word choice is not accidental but reflects Luke's narrative focus on the underlying reason and plan of the Lord's declaration, setting his Gospel apart from the parallel accounts in Matthew and Mark.
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