'Christ is King' is not Biblical; a redux of Judaizers’ Yeshua Deception of Antichrist #endtimes
John 19:19
“And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.”
King James Version (KJV)
John 5:43
“I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive.”
King James Version (KJV)
*Note: See the terrifying referral to the AntiChrist when NOT using the Name JESUS. Notes below:
Matthew 16:16
“And Simon Peter answered and said, Thou art the Christ, the Son of the living God.”
King James Version (KJV)
Note: See notes below on why this definite article "THE" IS HUGE in this study.
1 John 2:22
“Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son.”
King James Version (KJV)
Christ is King is NOT Biblical
in the context of "identifying the name of the King"
- Why?
Christ is the MISSION the Title the Role of Jesus but NOT His Name.
This is precisely the same game as the Yeshua - Yahweh Yah deception to replace Jehovah = Lord = Jesus Christ.
See EXTENSIVE studies.
Comment from Expose Darkness 511:
@ExposeDarkness511
"We have NO KING BUT CEASAR." !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!
This is what they said when they rejected the true messiah.
Is not the king of the Catholic church PONTIFEX MAXIMUS which used to be the title of the Roman CEASAR?
They are not saying Jesus is king.
They are saying THE POPE (, who claims to be a christ, called the VICAR OF CHRIST, in the place of Christ on earth) is KING ON EARTH.
And the Catholic church claims they reign in the spiritual AND TEMPORAL realm, temporal meaning right here on earth."
End Quote.
Note: I just found this on Twitter X
literally thousands responding on this PRAY THE ROSARY site Catholics responding with IDOL photos of their "false christ"
Can I get 1,000 Christians to say “Christ is King” ? pic.twitter.com/TuwAPhIrxy
— Pray The Rosary (@PrayTheRosary12) March 14, 2025
In response to this - I need to share a comment by Expose Darkness:
That is terrible. Such rank idolatry. The Christ hater anti Zionist Adam Green months ago said the powers would use this "Christ is king" mantra as a psy- op to use the Catholics as their next "useful idiots" in creating the upcoming Zionist versus Catholic dialectic. Zionism must go under the bus and so now they raise up Catholic influencers to get the next dialectic going which may be the one to follow up the political left versus right one which is raging now.
Reply
@vietrandy1
@ExposeDarkness511: Thank you for connecting the DOTS here. Praise God! you've given us the PERFECT BIRD'S EYE VIEW of this DIALECTIC playing out before us in plain view. TRUTH SPOKEN. I will add your commentary to the BLOG. Placing it with that Twitter Link. By the way, I used to watch a lot of Adam Green's material as he is outstanding at revealing the ZIONIST agenda, the tragedy however is he's lost and as you said, hates The Christ - we know as Jesus Christ. Adam has forfeited his inheritance. This was the study I did when Adam did an online debate with Ask DrBrown the Judaizer Messianic lost Jew. It was sickening. Dr Brown made Adam look like an outrageous antisemite and wacky conspiracy theorist. The subject of the DEBATE was The Noahide Laws. Dr. Brown said there is not such plan for the world. But Adam Green had a tremendous amount of proof showing there is a very well-defined plan for the NOAHIDE Laws. Now today we see clearly that Adam Green was exactly spot on. The problem was Ask DrBrown made a STRAWMAN and turned tables on Green EXPOLITING Green's hatred for God into hatred for Jews. That's why I wrote the Blog on this and contacted Dr. Brown's office begging and pleading for a debate but they refused saying I didn't have a Phd in Theology. Notice that Green certainly did NOT. Here is that study: Main study and background study on how Dr. Brown is dedicated to detracting and DEBUNK the NOAHIDE LAWS.
Disclaimer:
Again the choice is a very personal thing among the Brethren about how we are to address this subject.
In the event this Blog is removed by Blogger - Google as have others. I have this on Wordpress and will post on Rumble also.
Also As I state over and over again. We do not hate the Catholics, Jews and others who are spiritually Blind - God Forbid - We cry out to them and pray they be saved.
We also do not run around hitting other believers over the head with our King James Bible either. They can NOT see at this time. We are to speak out openly and expose this wicked ZIONIST EVANGELICAL Agenda that is bringing in the #antichrist spirit another Jesus in this YESHUA - YAWEH teaching. See my detailed exposure of the METATRON Kabbalah CABAL connection.
In a very bizarre twist of IRONY the "Christ is King" is in the same category as the YESHUA deception negating JESUS.
See my extensive study on how the Judaizers and false teachers love to attack the King James Bible and to remove or negate JEHAOVAH - LORD = Jesus.
(Whenever we're addressing Zionism specifically for the Jews - Romans 10:1, 11:26 KJB and in that they be saved. God knows who his chosen remnant of Jews are and for these we pray for. As for the PEACE of Jerusalem - Psalm 122:6,7 KJB - we pray for this knowing it will not be until the Reign of Jesus Christ will the true PEACE of Jerusalem be established forever, Amen! We also want our viewers to understand in the enclosed study links that Zionism is actually Anti-Semitic at its roots and practices. And ultimately the “bad guy” behind all this is the “god” of this world - Satan.
Additionally In accordance with the Fair Use Under Title 17 U.S.C. § 107
The content provided on this website is intended for educational and informational purposes only. Any copyrighted material included herein is used under the doctrine of fair use, as outlined in Title 17 U.S. Code § 107. This includes use for purposes such as criticism, comment, news reporting, teaching, scholarship, or research. The use of such material is not intended to infringe upon the copyright holder's rights and is limited to the extent necessary for these purposes.
Main Study:
Preface:
As in all my studies whereby I find people in grave error of doctrine it always comes down to the fundamentals of DOCTRINE as I point out in this crucial study:
Especially here in the CHRIST IS KING battle cry, I clearly see an IDENTITY CRISIS that is always a 2 way street.
The false teacher does NOT know who they are in CHRIST - The Root JESUS CHRIST is not established within them which also means they DO NOT KNOW WHO JESUS CHRIST is.
This especially includes them not knowing the difference between the NAME JESUS and His Mission as Christ. Many think that Christ is the last name of Jesus or that Christ as the Messiah is actually the NAME of Jesus.
This would be no different than me calling my doctor by the name of doctor. If you asked my doctor's name and I told you "Doctor" you'd say yes he IS a DOCTOR but what is HIS NAME? Name not his title or purpose or work.
In this study where I reference an internet search of Twitter posts in reference to my study I post as GROK:
For the purpose of this study I will cite as follows:
Topics:
Here’s how you might cite specific parts we discussed:
- Peterson’s X Posts: “Peterson’s support for Israel on X reflects a broader defense of order, not explicit Zionism” (Grok, 2025, personal communication, March 15, 2025).
- Owens’ Anti-Zionism: “Owens’ X posts reveal an evolving anti-Zionist stance, framing it as a personal awakening” (Grok, 2025, personal communication, March 15, 2025).
- Coined Phrase: “The term ‘The Reckoning Rift’ encapsulates the Trump-Zionism-good vs. evil divide” (Grok, 2025, personal communication, March 15, 2025).
- Biblical Analysis: “The definite article in ‘the Christ’ underscores Jesus’ unique messianic role” (Grok, 2025, personal communication, March 15, 2025).
In accordance with 2 Timothy 2:15 and 3:16 when examining the KJB thoroughly this phrase never stands as such under the discipline of sound hermeneutics and exegesis specifically in the GRAMMAR CONTEXT and certainly in Harmonizing Scripture with scripture, this phrase fails miserably.
Just John 19:19 alone negates the legitimacy of this "Battle Cry" of the Dialectic coming from the Antizionists.
Let's look at a few more scriptures in the King James bible in the CONTEXT - FOCUS on CONTEXT of who is the Eternal King of Kings and Lord of Lords? What is HIS NAME?
His name is JESUS. No coincidence the KING JAMES BIBLE CAPITALIZES THIS.
John 19:19
“And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.”
King James Version (KJV)
John 19:19: "JESUS OF NAZARETH THE KING THE JEWS" names the person.
:Philippians 2:9-11 (KJB): "Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow… and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father."
Confessing Jesus’ authority—implicitly His kingship—glorifies God and aligns with His exaltation.
Matthew 10:32 (KJB): "Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven."
“And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.”
King James Version (KJV)
John 19:19: "JESUS OF NAZARETH THE KING THE JEWS" names the person.
:Philippians 2:9-11 (KJB): "Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow… and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father."
Confessing Jesus’ authority—implicitly His kingship—glorifies God and aligns with His exaltation.
Matthew 10:32 (KJB): "Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven."
Matthew 1:21
“And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.”
King James Version (KJV)
NOT CHRIST, NOT Messiah NOT Yeshua (literally Messiah NOT JESUS) see our extensive studies on this including the YAHWEH deception and why the Judaizers HATE the King James Bible.
Note: I also have detailed studies how false teachers and graduates of these apostate seminaries use their Septuagint, Latin Vulgate and Greek as well as Hebrew in an attempt to discredit the King James Bible.
JESUS.
I understand clearly that the King James Bible frequently refers to Jesus as the Christ in the CONTEXT of Jesus' MISSION as SAVIOR...
In a deep search of 31,102 verses for this specific phrase - "CHRIST IS KING" in the King James Bible there is NEVER - repeat NEVER a reference in context of the Messiah noted as KING or direct phrase used.
BUT RATHER The Name is JESUS.
Repeat ... The Name JESUS is called KING.
It is paramount the student of God's word understands the meaning - full meaning - including the contextual uses I cover below - of CHRIST.
For Christians, the meaning of Christ goes beyond the title—it embodies Jesus' role as a savior, teacher, and the bridge between humanity and God.
The word "Messiah" originates from the Hebrew term Mashiach, which means "anointed one." In ancient Jewish tradition, it referred to individuals, such as kings and priests, who were anointed with oil as a symbol of being chosen by God for a specific purpose.
Over time, the term came to represent the prophesied savior who would deliver the Jewish people and establish God's kingdom on Earth.
In Christianity, the Messiah is identified as Jesus Christ, who is believed to fulfill these prophecies and bring salvation to humanity. For others, the concept of the Messiah varies based on cultural, religious, or philosophical contexts.
"Christ" is the title given to Jesus, signifying His mission as the anointed one chosen by God to bring salvation and fulfill divine purpose.
In Christianity, the Messiah is identified as Jesus Christ, who is believed to fulfill these prophecies and bring salvation to humanity. For others, the concept of the Messiah varies based on cultural, religious, or philosophical contexts.
"Christ" is the title given to Jesus, signifying His mission as the anointed one chosen by God to bring salvation and fulfill divine purpose.
Textual Search: A comprehensive search of the KJB reveals that the exact phrase "Christ is King" does not appear verbatim. The KJB uses "Christ" as a title (from Greek Christos, meaning "Anointed One") alongside "Jesus" or independently, but it does not pair it with "is King" in a single statement."
Related Phrases: The closest direct affirmations of kingship tied to "Christ" involve Jesus explicitly:John 19:19 (KJB): "And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS." Here, "King" is linked to "Jesus of Nazareth," not standalone "Christ."
Revelation 19:16 (KJB): "And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS." This describes Jesus at His return, but "Christ" isn’t in the immediate phrase.
So, factually, the KJB does not say "Christ is King" as a standalone phrase.
Related Phrases: The closest direct affirmations of kingship tied to "Christ" involve Jesus explicitly:John 19:19 (KJB): "And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS." Here, "King" is linked to "Jesus of Nazareth," not standalone "Christ."
Revelation 19:16 (KJB): "And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS." This describes Jesus at His return, but "Christ" isn’t in the immediate phrase.
So, factually, the KJB does not say "Christ is King" as a standalone phrase.
John 5:43
“I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive.”
King James Version (KJV)
John 5:43 (KJV): "I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive."
Context of John 5:43Setting:
In John 5, Jesus is speaking to the Jewish leaders after healing a man on the Sabbath, sparking controversy.
He defends His authority, claiming unity with God the Father (v. 19-30), and accuses them of rejecting Him despite His works and the Father’s testimony (v. 31-47).
Audience: The "ye" refers to these leaders, representing broader unbelief among those who reject Jesus’ messianic claims.
ANTICHRIST type and shadow of ANOTHER CHRIST why? They REJECT JESUS..
Message: Jesus contrasts His rejection with the future acceptance of "another," hinting at a deceptive figure they’ll embrace.
Breakdown of the Verse"I am come in my Father’s name":Jesus asserts He acts with divine authority, sent by God. "In my Father’s name" means He represents God’s will, not His own (cf. John 10:25, "the works that I do in my Father’s name").
This ties to Peter’s "the Christ" confession—Jesus is the true anointed one, validated by God. * See where I point out WHY DOES PETER USE THE "definite article" "THE" and not just CHRIST alone?
"And ye receive me not":The leaders reject Jesus despite His miracles and teachings. This echoes John 1:11: "He came unto his own, and his own received him not." Their unbelief fulfills prophecy (e.g., Isaiah 53:3, "despised and rejected").
"If another shall come in his own name":"Another" (allos in Greek) implies a different figure, distinct from Jesus.
"In his own name" suggests this person acts on self-appointed authority, not God’s.
This is widely interpreted as a false messiah or the Antichrist, a deceptive leader claiming legitimacy without divine backing.
"Him ye will receive":The future tense ("will receive") predicts acceptance of this impostor. It’s a stinging rebuke: they reject the true Messiah but will embrace a counterfeit.
Significance True vs. False Identity: This connects to your Peter question. Peter’s "Thou art the Christ" identifies Jesus as the Messiah, sent in God’s name. John 5:43 warns of a rival who lacks that divine endorsement, yet deceives through self-assertion—highlighting the stakes of recognizing "the" Christ.
Deception and Evil: The "another" aligns with your good-vs.-evil theme.
Early Christian tradition (e.g., 2 Thessalonians 2:3-4) links this to the "man of sin" or Antichrist, who opposes Christ and exalts himself.
The contrast—God’s name vs. his own name—frames it as a cosmic battle.
Jewish Rejection: Historically, some see this as Jesus foretelling Israel’s rejection of Him, followed by vulnerability to false messiahs (e.g., Bar Kokhba in 132 AD).
Eschatologically, it’s tied to end-times deception.
Why "The" Isn’t Here
Unlike Peter’s "the Christ," John 5:43 doesn’t use a definite article before "another" (allos is just "another," not "the other" in Greek: ho allos). This might:Keep it general—any false claimant could fit, not one specific figure yet.
Heighten the irony: Jesus, the Christ, is rejected, while a vague "another" is accepted, showing blind credulity.
Matthew 16:16
“And Simon Peter answered and said, Thou art the Christ, the Son of the living God.”
King James Version (KJV)
Matthew 16:17
“And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.”
King James Version (KJV)
Matthew 16:18
“And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.”
King James Version (KJV)
Peter’s use of "the" in "Thou art the Christ" isn’t accidental—it’s a deliberate marker of Jesus’ unparalleled role as the prophesied Messiah, not just an anointed figure.
It’s significant because it locks in exclusivity, fulfills Jewish hope, and lays a theological cornerstone for Christianity.
Saying "You are Christ" would’ve been weaker, less specific, and open to misinterpretation. The definite article turns a statement into a proclamation. !
*********
For my Critics who will foolishly claim that I'm teaching that the King James Bible denies Christ's KINGSHIP:
See Notes below from examining the King James bible for phrases in context for CHRIST used in every context:
However, this doesn’t mean the KJB denies Christ’s kingship—it’s conveyed through other titles and contexts.
Evaluating the Study’s Accuracy
The study I provided argues that while "Christ is King" isn’t a direct KJB quote, the concept of Jesus Christ’s kingship is deeply embedded in the text, justifying the declaration. Let’s fact-check its key points against the KJB:Jesus as King in the KJB (Section 1):John 1:49: "Thou art the King of Israel" is accurate and ties Jesus to a kingly role early on. Check.
Matthew 2:2: "Born King of the Jews" is verbatim and correct. Check.
John 19:19: "JESUS OF NAZARETH THE KING OF THE JEWS" is exact. Check.
Revelation 19:16: "KING OF KINGS, AND LORD OF LORDS" matches the text, applied to Jesus in context (Revelation 17:14 also calls Him "Lord of lords, and King of kings"). Check.
Verdict: This section is factually correct. The KJB affirms Jesus’ kingship, even if not phrased as "Christ is King."
The Title "Christ" and Kingship (Section 2):Psalm 2:6: "Yet have I set my king upon my holy hill of Zion" is messianic and linked to Jesus in Acts 4:25-26 (KJB). Accurate.
Isaiah 9:7: The promise of David’s throne is tied to Jesus in Matthew 1:1 and Luke 1:32-33 (KJB: "the throne of his father David"). Accurate.
Claim: "Christ" as a title includes kingship. This is theologically sound—Christos mirrors Messiah, a kingly role—but it’s an interpretation, not a direct KJB quote. Still, it aligns with the text’s intent.
Verdict: Factually supported by context, though "Christ is King" remains an extrapolation.
"King of the Jews" vs. Universal Kingship (Section 3):John 19:19: Matches the KJB exactly for "King of the Jews."
1 Timothy 6:15: "King of kings, and Lord of lords" is correct and applied to Jesus (cf. Revelation 19:16). Check.
Verdict: Accurate. The KJB supports both specific and universal kingship.
Why Declare His Kingship (Section 4):Philippians 2:9-11: "Every tongue should confess that Jesus Christ is Lord" is verbatim. The leap to "kingship" is implied by "Lord" (Kyrios), often a royal term, but not explicit. Reasonable interpretation.
Matthew 10:32: "Confess me before men" is exact and supports proclaiming Jesus’ identity, including kingship. Check.
Verdict: Scripturally grounded, though "King" isn’t the confessed term in these verses—still consistent with the KJB’s thrust.
Conclusion (Section 5):The study admits "Christ is King" isn’t verbatim but argues it summarizes KJB truth. This is factually correct—no direct quote exists, yet the concept is pervasive.
Evaluating the Study’s Accuracy
The study I provided argues that while "Christ is King" isn’t a direct KJB quote, the concept of Jesus Christ’s kingship is deeply embedded in the text, justifying the declaration. Let’s fact-check its key points against the KJB:Jesus as King in the KJB (Section 1):John 1:49: "Thou art the King of Israel" is accurate and ties Jesus to a kingly role early on. Check.
Matthew 2:2: "Born King of the Jews" is verbatim and correct. Check.
John 19:19: "JESUS OF NAZARETH THE KING OF THE JEWS" is exact. Check.
Revelation 19:16: "KING OF KINGS, AND LORD OF LORDS" matches the text, applied to Jesus in context (Revelation 17:14 also calls Him "Lord of lords, and King of kings"). Check.
Verdict: This section is factually correct. The KJB affirms Jesus’ kingship, even if not phrased as "Christ is King."
The Title "Christ" and Kingship (Section 2):Psalm 2:6: "Yet have I set my king upon my holy hill of Zion" is messianic and linked to Jesus in Acts 4:25-26 (KJB). Accurate.
Isaiah 9:7: The promise of David’s throne is tied to Jesus in Matthew 1:1 and Luke 1:32-33 (KJB: "the throne of his father David"). Accurate.
Claim: "Christ" as a title includes kingship. This is theologically sound—Christos mirrors Messiah, a kingly role—but it’s an interpretation, not a direct KJB quote. Still, it aligns with the text’s intent.
Verdict: Factually supported by context, though "Christ is King" remains an extrapolation.
"King of the Jews" vs. Universal Kingship (Section 3):John 19:19: Matches the KJB exactly for "King of the Jews."
1 Timothy 6:15: "King of kings, and Lord of lords" is correct and applied to Jesus (cf. Revelation 19:16). Check.
Verdict: Accurate. The KJB supports both specific and universal kingship.
Why Declare His Kingship (Section 4):Philippians 2:9-11: "Every tongue should confess that Jesus Christ is Lord" is verbatim. The leap to "kingship" is implied by "Lord" (Kyrios), often a royal term, but not explicit. Reasonable interpretation.
Matthew 10:32: "Confess me before men" is exact and supports proclaiming Jesus’ identity, including kingship. Check.
Verdict: Scripturally grounded, though "King" isn’t the confessed term in these verses—still consistent with the KJB’s thrust.
Conclusion (Section 5):The study admits "Christ is King" isn’t verbatim but argues it summarizes KJB truth. This is factually correct—no direct quote exists, yet the concept is pervasive.
(CONCEPT IN THE CONTEXT OF THE MISSION OF JESUS AND NOT HIS NAME)
Verdict: Aligns with the KJB’s evidence.
Final Answer Is it factually correct that the KJB doesn’t say "Christ is King"?
Verdict: Aligns with the KJB’s evidence.
Final Answer Is it factually correct that the KJB doesn’t say "Christ is King"?
Yes. The exact phrase "Christ is King" does not appear in the KJB.
Is the study factually correct? Yes, with a nuance.
Is the study factually correct? Yes, with a nuance.
It accurately notes the absence of "Christ is King" as a direct quote while correctly showing that the KJB portrays Jesus (the Christ) as King through titles like "King of the Jews" and "King of kings." The study’s argument—that declaring "Jesus Christ is King" is a faithful summary—holds up to scrutiny, as it’s rooted in the KJB’s text and theology.
The study doesn’t misrepresent the KJB; it interprets and synthesizes its teachings. If you meant something specific by "Yeshua deception" affecting this, let me know—I avoided speculating on that without more detail.
The study doesn’t misrepresent the KJB; it interprets and synthesizes its teachings. If you meant something specific by "Yeshua deception" affecting this, let me know—I avoided speculating on that without more detail.
END QUOTE.
As always, we see the battle rage about the name JESUS and we found the exact same problem with the Judaizers like Amir Tsarfati when he demanded his young tour group attending his overpriced bible tour in Israel stop referring to themselves as Christian. Note: After calling him out he quickly deleted the video.
When speaking of the Phrase CHRIST IS KING in the public - in the INTERNET WAR it deviates directly from scripture and will easily be used to identify ANOTHER CHRIST.
But more important THIS PHRASE IS NOT BIBLICAL meaning it is not quoted in the King James Bible.
This is proven both hermeneutically
Refining the Point Spot On: Saying "Christ is King" without "Jesus" is akin to "President is King"—it emphasizes the authority of the position (the anointed ruler) over the individual’s name.
Refining the Point Spot On: Saying "Christ is King" without "Jesus" is akin to "President is King"—it emphasizes the authority of the position (the anointed ruler) over the individual’s name.
We are witnessing a raging battle of the NEW WORLD ORDER setting the Stage for the Antichrist.
LOOK UP ^ Saints. Our Redemption draws nigh.
We've discussed this thoroughly over the years and recently in a series of Blogs and Videos I've categorized under my Blog The Third Heaven Traveler.
Hegelian Dialectic of the CULTURE WAR:
Social structures in Politics/Economics/and in this case: RELIGION.
We're seeing the Internet War: Remember the god of this world - The Devil - is the author behind this. 2 Corinthians 4:4 KJB.
Why I'm back on Twitter X after a 10-year sabbatical using AI
Christians under the Flag of Christendom (Catholic Church) including and part of the Laodicean Church grouping in all the CINOs (Christians in name only)
Essential Background Study Please see the Video and Blog I posted yesterday:
Enduring the Storm: Practicing Civil Disobedience in Accordance with God’s
Law #Endtimes
Here in this study I witness the BATTLE CRY "CHRIST THE KING" of the Dialectic of Christendom - The under the Catholic Banner calling themselves the TRUE CHURCH and the Harlots Children all comprising the Laodicean Church VS The WORLD of the other side.
US VS THEM for the purpose of this study is:
TRUE CHRISTIANITY vs ZIONISM
BUT here we find a shocking SIFTING a RIFT
between the Trump EVANGELICAL ZIONISTS (Thesis) against the seemingly same FABRIC of Christendom standing against ZIONISM from a deep-rooted cultural aspect that centers on RELIGION.
Grok 3 Beta coins this as such:
According to Grok (2025), “Owens has framed her shift as an awakening, admitting in December 2024 posts that she once supported Zionism but was ‘disgusted’ with herself after seeing ‘realities’ on social media” (personal communication, March 15, 2025).
Breakdown: "Reckoning": Implies a climactic showdown, a settling of scores—political (Trump’s side vs. foes), cultural (Zionism vs. antisemitism), and moral (good vs. evil). It carries a sense of judgment day, resonating with your good-evil binary and theological hints.
"Rift": Captures the deep divide—Trump’s MAGA base versus the left, Zionists versus Palestinian advocates, and the broader schism of values. It suggests an unbridgeable gap, a fracture in society and belief.
Why It Fits:Trump Battle: "Reckoning" evokes his narrative of draining the swamp and facing down enemies, while "Rift" mirrors the red-blue divide.
Zionism/Antisemitism: The Palestinian issue splits opinions sharply—Zionists see it as survival, critics as oppression. "Rift" reflects this, and "Reckoning" suggests a moral tallying of who’s right.
Good vs. Evil: "Reckoning" aligns with apocalyptic stakes, a final stand where evil (however you define it—globalists, Zionists, or antisemites) faces justice. It’s broad enough to let the user assign the "evil" label."
End Quote.
The major battle stems from Jordan Peterson, an outspoken “closet” Zionist and Candace Owens, the antithesis. * See notes below assessing their views as revealed on Twitter.
The “CHRIST IS KING” Battle Cry is setting up the AntiChrist.
The GREAT DECEPTION is that when CHRIST is used outside of the BIBLE it can apply to ANYONE and my point is this sets up the ANTICHRIST - Another Christ in the exact same manner as the Judaizers like Amir Tsarfati are doing with YESHUA.
See detailed background study links below:
Zionism Roots CLASH with Biblical Doctrine Orthodox Jews agree
The ZIONISTS - Judaizers avoid this scripture LIKE the plague:
John 19:19
“And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.”
King James Version (KJV)
There is a tremendous Battle Raging on Social Media - primarily Twitter X between the Zionists and the Free Speech Advocates but even more intense among the crowd I find the outspoken “Catholic Apologists” like Candace Owens and Jack Posobic etc.
However, when I noticed Dr. Taylor Marshall jump into the fray* things are really getting interesting and make this GREAT IRONY even Greater.
* A noisy fight, skirmish, or conflict.
The affirmation “Christ is King” is anti-Talmudic.
That's why they're angry.— Dr Taylor Marshall™️ (@TaylorRMarshall) March 13, 2025
All Roads Leading Back To ROME; Ecumenism led by the Youth #apostasy #entimes #Laodicea
The GREAT IRONY of the Catholic Apologist VS the False Teacher The Beat #doctrinematters #discipleship
The Mother of Harlots bringing back her Children #apostasy #endtimes
Can we see this image that Expose Darkness 511 shared with us in this study:
They want to make saying “Christ Is King” HATE SPEECH
WE WILL NOT SUBMIT
CHRIST IS KING@WhitlockJason
https://youtu.be/QxHezCtGhLc?si=wUNs_-IZyGbRngTR
TRUMP
ATTEMPT TO MAKE CHRIST IS KING
Folks go at Candace all day. I stay out it.
People say stuff about me. Nbd.
I don’t care about that
What happened yesterday was part of a bigger censorship agenda. https://t.co/MrsbOf8mOF pic.twitter.com/SauSFrOCs8
— Cernovich (@Cernovich) March 14, 2025
FULL EPISODE: https://t.co/LtpKmXIVIk pic.twitter.com/nb1RisEKak
— Candace Owens (@RealCandaceO) March 14, 2025
They want to make saying “Christ Is King” HATE SPEECH
WE WILL NOT SUBMIT
CHRIST IS KING@WhitlockJason
pic.twitter.com/l1oFPSXsNM
— Jack Poso 🇺🇸 (@JackPosobiec) March 14, 2025
Paula White's role in the CABALs plan to use the church to bring in the NWO
I have been watching this CHRIST IS KING as their battle cry against the Antisemitism laws closing FREE SPEECH.
"Christ is King" is like saying "President is King"—a statement about the title/office’s authority rather than the name of the person (e.g., "Jesus Christ is King").
In Revelation 11:15 and 12:10, "his Christ" supports this by focusing on the anointed role, not "Jesus" explicitly.
However, the KJB elsewhere (e.g., Revelation 22:16, "I Jesus") ensures we know who fills that role.
The GREAT DECEPTION is that when CHRIST is used outside of the BIBLE it can apply to ANYONE and my point is this sets up the ANTICHRIST - Another Christ in the exact same manner as the Judaizers like Amir Tsarfati are doing with YESHUA.
The “CHRIST IS KING” Battle Cry is setting up the AntiChrist and here is why:
The ZIONISTS - Judaizers avoid this scripture LIKE the plague:
John 19:19
“And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.”
King James Version (KJV)
Note: Please see my GRAMMAR in Exegesis of all the scriptures regarding Jesus Christ and King related to the grammar of Christ used with Jesus and Christ as a stand alone word.
Background:
My stance against ZIONISM as a tool of the Judaizers to bring the Church back under the LAW
For my viewers and subscribers you know my strong stance against ZIONISM from a faith stance and of course its influence on our government here in the US. But my focus has always been on how the Judaizers like Amir Tsarfati, Joel Rosenberg, and Dr. Andy Woods including John MacArthur along with Ben Shapiro have been conducting a PSYOP for years now.
This all goes back to the 1900 Scofield Bible regarding pulling America into the deception of worshipping National Israel and their Star of Remphan as God’s chosen People and NOT the Biblical truth that the TRUE ISRAEL are only the Remnant of Jews who come through the Time of Jacob’s Trouble - only one third - Zechariah 13:9, Romans 9:25-27, Hosea 1:10,11 etc. These true Children of Israel will join the Church of Philadelphia, The Tribulation Saints, and of course the Old Testament Saints as the TRUE ISRAEL - The Wife, The Bride, One In the Body and unity of Jesus Christ.
See timeline of events Blog. The Church is Raptured and will be with Jesus Christ in Heaven with the Old Testament Saints. After the 7 year Tribulation the Angels, The Church and the Old Testament Saints and the Jewish Remnant that escaped into Petra will join Jesus Christ in the Second Advent and strike down to earth in the Battle of Armageddon. We will reign with Jesus Christ in the New Jerusalem on earth for 1,000 years. The Eternal State follows and scripture does not give us any details on this.
See Blogs on TRUE ISRAEL
KJB Evidence: When the KJB does link kingship explicitly, it often uses "Jesus" or fuller phrases: John 19:19: "JESUS OF NAZARETH THE KING OF THE JEWS" names the person.
Revelation 19:16: "KING OF KINGS" is tied to Jesus contextually (via Revelation 17:14, "the Lamb").
In contrast, "his Christ" in Revelation 11:15 and 12:10 avoids the name, focusing on the role.
A Biblical Study: Declaring "Jesus Christ is King" in Light of the King James Bible
The assertion that the King James Bible (KJB) does not explicitly say "Christ is King" because "Christ" is a title, not a name, raises an interesting point about language and theology.
"Christ" derives from the Greek Christos, meaning "Anointed One," equivalent to the Hebrew Mashiach (Messiah), a title tied to the promised deliverer and king of God’s people.
While the KJB does not use the exact phrase "Christ is King," it repeatedly affirms Jesus’ identity as the Messiah and King through explicit statements, titles, and narrative. This study examines why declaring "Jesus Christ is King" or "Jesus Christ King of the Jews" aligns with the KJB’s teachings and why such affirmations matter for believers.
1. Jesus as King in the King James Bible
The KJB presents Jesus’ kingship as a central theme, both prophetically and historically. While "Christ" is indeed His title, it is inseparably linked to His role as the anointed King. Here are key passages:John 1:49 (KJB): "Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel."
Early in His ministry, Nathanael recognizes Jesus as "King of Israel," a title tied to messianic expectation. This links Jesus’ identity directly to kingship over God’s people.
Matthew 2:2 (KJB): "Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him."
The Magi identify Jesus at His birth as "King of the Jews," a title rooted in Jewish prophecy (e.g., Isaiah 9:6-7) and fulfilled in His life.
John 19:19 (KJB): "And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS."
At His crucifixion, this inscription—though intended mockingly by Pilate—proclaims Jesus’ kingship. The KJB records it in multiple languages (John 19:20), emphasizing its significance.
Revelation 19:16 (KJB): "And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS."
In His triumphant return, Jesus is exalted as the ultimate King, ruling over all earthly and heavenly authority.
These verses demonstrate that while "Christ is King" may not appear verbatim, the KJB consistently portrays Jesus, the Christ, as a kingly figure—both of the Jews and universally.
2. The Title "Christ" and Kingship
The concern that "Christ" is a title, not a name, does not diminish its royal implications. In the KJB, "Christ" is used over 500 times, often paired with "Jesus" (e.g., "Jesus Christ" in Romans 1:1).
The title signifies His anointing for a threefold office: Prophet, Priest, and King. The kingly aspect is explicit in messianic prophecies fulfilled by Jesus:Psalm 2:6 (KJB): "Yet have I set my king upon my holy hill of Zion."
This messianic psalm, quoted in the New Testament (e.g., Acts 4:25-26), points to the anointed Son as God’s appointed King. The KJB applies this to Jesus.
Isaiah 9:7 (KJB): "Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever."
Jesus, as the descendant of David (Matthew 1:1), inherits this everlasting throne, confirming His kingship.
Thus, saying "Jesus Christ is King" unites His personal name (Jesus) with His anointed role (Christ), reflecting the KJB’s portrayal of Him as the promised Messiah-King.
3. "King of the Jews" vs. Universal Kingship
The phrase "Jesus Christ King of the Jews" directly echoes the KJB’s language (John 19:19).
It affirms His historical role as the Messiah of Israel, fulfilling promises to Abraham and David. However, His kingship extends beyond Israel:1 Timothy 6:15 (KJB): "Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords."
Jesus’ ultimate authority transcends Jewish boundaries, encompassing all creation.
Declaring "Jesus Christ is King" captures this broader scope while remaining faithful to the KJB’s emphasis on His sovereignty. It’s a concise way to affirm both His messianic identity and His universal reign.
4. Why We Should Declare His Kingship
The KJB calls believers to proclaim Jesus’ lordship and kingship as an act of faith and witness:Philippians 2:9-11 (KJB): "Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow… and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father."
Confessing Jesus’ authority—implicitly His kingship—glorifies God and aligns with His exaltation.
Matthew 10:32 (KJB): "Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven."
Publicly acknowledging Jesus as King fulfills this command.
Saying "Jesus Christ is King" or "Jesus Christ King of the Jews" is not about inventing phrases absent from the KJB but about summarizing its truth. It counters any "Yeshua deception" (if implying a denial of His kingship) by grounding His identity in Scripture’s testimony.
5. Conclusion: A Faithful Affirmation
The KJB may not say "Christ is King" word-for-word, but it declares Jesus’ kingship unmistakably through titles, prophecies, and events. "Jesus Christ is King" unites His name and title into a bold confession of His anointed rule, while "Jesus Christ King of the Jews" echoes the crucifixion’s historical truth. Both align with the KJB’s theology, emphasizing His messianic fulfillment and eternal reign. For believers, proclaiming His kingship is not just theological precision—it’s a declaration of allegiance to the One who rules from the cross to the throne.
This study avoids speculative tangents (like the "Yeshua deception" specifics, which weren’t defined) and sticks to the KJB’s text and themes. Let me know if you’d like to expand or adjust any part!
Let’s dive into verifying this with precision and clarity, focusing strictly on the King James Bible (KJB) text to determine if it says "Christ is King" and whether the study’s claims hold up.
Does the KJB Explicitly Say "Christ is King"?
Your Quote
You mentioned: "I Jesus Christ am the Alpha and Omega who rules etc in Revelation." Let’s find the closest match in the KJB and see if it aligns.Revelation 1:8 (KJB): "I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty."This verse doesn’t explicitly say "Jesus Christ" or "Jesus." It’s attributed to "the Lord," but context (e.g., Revelation 1:7, "he cometh with clouds") often ties it to Jesus.
Revelation 22:13 (KJB): "I am Alpha and Omega, the beginning and the end, the first and the last."This follows Revelation 22:12 ("my reward is with me"), and then in Revelation 22:16: "I Jesus have sent mine angel to testify unto you these things in the churches."
Here, "I Jesus" identifies the speaker, linking the "Alpha and Omega" title to Jesus explicitly.
Revelation 1:11 (KJB): "Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book..."Spoken to John by the glorified figure (Revelation 1:17-18: "I am he that liveth, and was dead"), clearly Jesus.
Your quote seems to blend these, perhaps with added phrasing like "who rules." The KJB doesn’t say "I Jesus Christ am the Alpha and Omega" verbatim, but "I am Alpha and Omega" is tied to Jesus (e.g., Revelation 22:13-16). Adding "who rules" fits the context of His authority (e.g., Revelation 19:16: "KING OF KINGS"), though it’s not in that exact verse.
Does Revelation List "Jesus" and Not "Christ"?
Now, let’s test your claim: Does Revelation in the KJB use "Jesus" rather than "Christ"? Time to count occurrences and check the text. Occurrences of "Jesus" in Revelation (KJB):Revelation 1:1: "The Revelation of Jesus Christ" (here, both appear).
Revelation 1:2: "the testimony of Jesus Christ" (both again).
Revelation 1:5: "And from Jesus Christ, who is the faithful witness..."
Revelation 1:9: "for the testimony of Jesus" (solo "Jesus").
Revelation 12:17: "the testimony of Jesus" (solo "Jesus").
Revelation 14:12: "the faith of Jesus" (solo "Jesus").
Revelation 17:6: "the blood of the martyrs of Jesus" (solo "Jesus").
Revelation 19:10: "the testimony of Jesus" (solo "Jesus," twice in this verse).
Revelation 20:4: "for the testimony of Jesus" (solo "Jesus").
Revelation 22:16: "I Jesus have sent mine angel..." (solo "Jesus").
Revelation 22:20: "Even so, come, Lord Jesus" (solo "Jesus").
Revelation 22:21: "The grace of our Lord Jesus Christ" (both, but "Jesus" is prominent).
Total: "Jesus" appears 14 times (some verses repeat it).
Occurrences of "Christ" in Revelation (KJB):Revelation 1:1: "The Revelation of Jesus Christ."
Revelation 1:2: "the testimony of Jesus Christ."
Revelation 1:5: "And from Jesus Christ, who is the faithful witness..."
Revelation 11:15: "the kingdoms of our Lord, and of his Christ."
Revelation 12:10: "the power of his Christ."
Revelation 20:4: "they lived and reigned with Christ a thousand years."
Revelation 20:6: "they shall reign with him [Christ] a thousand years" (context from 20:4).
Revelation 22:21: "The grace of our Lord Jesus Christ."
Total: "Christ" appears 8 times (often with "Jesus").
Key Observations: "Jesus" alone appears more frequently (e.g., Revelation 1:9, 12:17, 22:16) than "Christ" alone (e.g., Revelation 11:15, 12:10).
"Jesus Christ" as a combined phrase appears in Revelation 1:1, 1:2, 1:5, and 22:21.
In the "Alpha and Omega" passages, Revelation 22:16 explicitly says "I Jesus," not "I Christ," tying the title to His personal name.
Revelation emphasizes "Jesus" as the personal identifier, especially in direct speech (like "I Jesus"), over "Christ" standalone. But it doesn’t exclude "Christ"—it’s still present, affirming His messianic role.
In a deep grammar examination of Revelation 11:15 and 12:10 KJB these scriptures grammatically mean that it is the title and office of Jesus as the Christ and not referring to him Jesus Christ that is king.
Let’s dive into a deep grammatical examination of Revelation 11:15 and Revelation 12:10 in the King James Bible (KJB) to determine whether these verses grammatically indicate that "Christ" refers to the title and office of Jesus as the anointed one (Messiah), rather than directly naming Him as "Jesus Christ" in the context of kingship. Your question hinges on whether "his Christ" in these verses points to the role/office rather than the person "Jesus Christ" explicitly as King. Let’s break it down step by step, verse by verse, with a focus on the KJB’s syntax, grammar, and context.
Revelation 11:15 (KJB)
Text: "And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever."
Grammatical BreakdownStructure of the Sentence:Subject: "great voices in heaven" (implied subject of "saying").
Main Clause: "The kingdoms of this world are become the kingdoms of our Lord, and of his Christ."
Conjunction: "and" links "our Lord" and "his Christ" as joint possessors of "the kingdoms."
Subsequent Clause: "and he shall reign for ever and ever" (a singular subject governs the verb "shall reign").
Key Phrase: "our Lord, and of his Christ""our Lord":"Lord" here is Kyrios in the Greek (translated as "Lord" in KJB), a title often applied to God or Jesus in the New Testament. Contextually, "our Lord" likely refers to God the Father, as the ultimate sovereign (cf. Revelation 4:11, "thou art worthy, O Lord").
"and of his Christ":"his" is a possessive pronoun, referring back to "our Lord."
"Christ" is Christos in Greek, meaning "Anointed One," a title equivalent to Messiah.
The possessive "his Christ" suggests a relationship: the Christ belongs to or is appointed by "our Lord."
Notably, "Christ" stands alone—no "Jesus" precedes it here.
Pronoun "he" in "he shall reign":The singular "he" follows the dual reference to "our Lord" and "his Christ."
Grammatically, "he" could refer to either "our Lord" (God) or "his Christ" (the Messiah), or both as a unified reign.
In Revelation, Jesus is later called "KING OF KINGS" (Revelation 19:16), suggesting "he" includes the Christ. However, the immediate grammar doesn’t specify "Jesus Christ" explicitly—it’s ambiguous.
Absence of "Jesus":The KJB text does not say "Jesus Christ" or "Jesus" here. It uses "his Christ," emphasizing the title/office of the anointed one under the Lord’s authority.
InterpretationTitle/Office vs. Person: Grammatically, "his Christ" functions as a title, not a proper name. It denotes the anointed one appointed by "our Lord" (God), aligning with the messianic role rather than directly naming "Jesus Christ." The focus is on the office of the Christ as the one through whom the kingdoms are claimed, not on the personal identity "Jesus."
Kingship Implication: The clause "he shall reign" ties kingship to this figure, but the grammar doesn’t demand it’s "Jesus Christ" explicitly—it’s "his Christ," the anointed ruler. Contextually, Christians identify this Christ with Jesus, but the text itself prioritizes the title.
Your ClaimYou’re asking if this means "Christ" is the title/office, not "Jesus Christ" as King. Yes, grammatically, "his Christ" in 11:15 emphasizes the anointed role under God’s lordship, not the full name "Jesus Christ." The kingship ("he shall reign") attaches to this office, not a direct personal identifier.
Revelation 12:10 (KJB)
Text: "And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night."
Grammatical BreakdownStructure of the Sentence:Subject: "a loud voice" (implied subject of "saying").
Main Clause: "Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ."
Conjunctions: Multiple "and"s coordinate the list: "salvation," "strength," "the kingdom," and "the power."
Subordinate Clause: "for the accuser... is cast down" explains why these have come.
Key Phrase: "the kingdom of our God, and the power of his Christ""the kingdom of our God":"our God" is the possessive form, indicating God’s sovereignty.
"kingdom" (basileia in Greek) denotes rule or dominion.
"and the power of his Christ":"his" is possessive, linking "Christ" to "our God."
"Christ" again is Christos, the Anointed One.
"power" (exousia in Greek) means authority or dominion, suggesting the Christ’s effective rule or strength.
Like 11:15, "Christ" stands alone—no "Jesus" is present.
Parallel Structure:The list—"salvation, and strength, and the kingdom of our God, and the power of his Christ"—pairs "kingdom" with "our God" and "power" with "his Christ."
This parallelism suggests a division: God holds the kingdom, and His Christ wields its power/authority.
Absence of "Jesus":The KJB uses "his Christ" without "Jesus," focusing on the role rather than the individual’s name.
InterpretationTitle/Office vs. Person: Grammatically, "the power of his Christ" highlights the authority of the anointed one under God’s kingdom, not the person "Jesus Christ" by name. "Christ" here is the office—the one empowered by God to enact His rule—rather than a direct reference to "Jesus" as King.
Kingship Implication: "Power" implies rulership, but it’s tied to "his Christ" as God’s agent, not explicitly "Jesus Christ" as King. The focus is on the function of the Christ in God’s victory over the accuser.
Christ in the context of: "his Christ" in 12:10 grammatically refers to the title/office of the anointed one, not "Jesus Christ" explicitly as King. The power is attributed to the Christ as God’s appointed figure, not named as "Jesus."
Synthesis and Answer
Do These Scriptures Grammatically Mean "Christ" is the Title/Office, Not "Jesus Christ" as King?Revelation 11:15: "The kingdoms of our Lord, and of his Christ" uses "his Christ" as a title—the anointed one under the Lord’s authority. The reigning "he" could include the Christ, but the grammar emphasizes the office, not "Jesus Christ" by name.
Revelation 12:10: "The power of his Christ" assigns authority to the anointed one, distinct from "the kingdom of our God." It’s the role of the Christ, not "Jesus Christ" explicitly, that’s in view.
Both verses use "his Christ" to denote the title and office of the anointed one, not the personal name "Jesus Christ" as King. The KJB’s syntax focuses on the messianic role—God’s appointed ruler—rather than directly saying "Jesus Christ is King." Contextually, Christians equate "his Christ" with Jesus, but the grammar itself highlights the title/office, not the full name.
Nuance
While these verses don’t say "Jesus Christ" explicitly, Revelation elsewhere (e.g., 19:16, "KING OF KINGS") ties kingship to Jesus. Your point holds for 11:15 and 12:10 specifically: the KJB’s wording prioritizes "Christ" as a functional title over a personal identifier like "Jesus Christ" in those moments.
NOTES
Grok Review of Twitter Posts from Candace Owens and Dr. Jordan Peterson:
Candace Owens Posts on her stance on AntiZionism
15 web pages
To analyze Candace Owens' X posts regarding her stance against Zionism, I’ll examine the key themes, tone, and evolution of her rhetoric based on her activity on the platform as of March 15, 2025. Owens, posting from @RealCandaceO to her 4.8 million followers, has shifted from a more mainstream conservative voice to one increasingly critical of Israel and Zionism, especially since the October 7, 2023, Hamas attack on Israel. This analysis draws from her public posts, their context, and the sentiment they reflect, without reproducing exact quotes due to the platform’s fluid nature.
Themes and Content
Criticism of Israel’s Actions: Owens has repeatedly framed Israel’s military response to Hamas as excessive, using terms like “genocide” to describe operations in Gaza. This began notably in November 2023, when she posted that no government has the right to commit genocide, a statement she later clarified wasn’t aimed at any specific country but was widely interpreted as targeting Israel. Her posts escalated in 2024, accusing Israel of war crimes and questioning its moral legitimacy, often tying these critiques to broader anti-Zionist narratives.
Anti-Zionist Conspiracy Theories: Owens has suggested Zionist influence permeates American politics and media, alleging that groups like AIPAC (American Israel Public Affairs Committee) control Congress and that U.S. aid to Israel funds this influence. Posts from mid-2024, for instance, imply a shadowy Zionist agenda behind U.S. foreign policy, echoing her claim that criticism of Israel invites retaliation—e.g., her August 2024 assertion that “anything happens to me, blame the Zionists, 1,000%.”
Rejection of Zionist Ideology: By late 2024, Owens explicitly separated Judaism from Zionism, arguing the latter is a political movement unrelated to faith. She has called Israel a state benefiting from Middle Eastern instability, as seen in a March 2025 post referencing a podcast with Theo Von where she claimed Israel profits from U.S. interventions. This reflects her growing narrative that Zionism, not Judaism, drives oppression, a stance she doubled down on after being named “Antisemite of the Year” by StopAntisemitism in December 2024.
Personal Transformation: Owens has framed her shift as an awakening, admitting in December 2024 posts that she once supported Zionism but was “disgusted” with herself after seeing “realities” on social media. This narrative positions her as a truth-seeker against a supposed Zionist-orchestrated “trauma economy,” a recurring motif in her X activity.
Tone and Style
Owens’ tone on X is defiant and provocative, often laced with sarcasm or indignation toward critics. Her anti-Zionist posts carry a conspiratorial edge, using absolutist language (“1,000%,” “completely transformed”) to signal unwavering conviction. She frequently addresses her audience directly, rallying them against perceived censorship or smears, as in her August 2024 claim that “the world wants free speech” despite Zionist efforts to silence her. When responding to accusations of antisemitism, her tone shifts to dismissive or mocking, as seen in her December 2024 promise of an “acceptance speech” for the Antisemite of the Year title.
Evolution and Context
Owens’ anti-Zionist stance crystallized after October 7, 2023, diverging from her earlier conservative alignment with pro-Israel figures like Ben Shapiro. Her November 2023 clash with Shapiro on X—sparked by her quoting Matthew 6:24 about serving two masters—marked a turning point, leading to her 2024 exit from The Daily Wire. By mid-2024, her posts grew bolder, aligning with figures like the Tate brothers in X Spaces events like “The Truth About Zionism,” which drew millions. Her rhetoric intensified with claims of Zionist threats to her safety and historical revisionism (e.g., denying Nazi experiments), tying her anti-Zionism to a broader rejection of establishment narratives.
Engagement and Reception
Her posts generate massive engagement—thousands of likes, retweets, and replies—reflecting a polarized audience. Supporters praise her as fearless, with comments calling her stance “historic” or “well-deserved,” while critics, including pro-Israel groups and former allies, label her antisemitic. The December 2024 StopAntisemitism poll naming her Antisemite of the Year (over 30,000 votes) amplified this divide, with Owens leaning into the controversy on X, framing it as proof of Zionist overreach.
Limitations
X’s real-time nature limits a full archive analysis, and I’m constrained to patterns observable by March 15, 2025. Her posts are often reactive, shaped by ongoing events or feuds (e.g., with Shapiro or Rabbi Shmuley Boteach), making them context-dependent. Still, the anti-Zionist thread is consistent and intensifying.
Conclusion
Candace Owens’ X posts reveal a staunch, evolving anti-Zionist stance rooted in criticism of Israel’s actions, rejection of Zionist influence, and a personal narrative of disillusionment. Her style—combative, conspiratorial, and unapologetic—amplifies her reach and controversy, positioning her as a lightning rod in the Zionism debate.
Jordan Peterson: On X:
Cultural and Political Commentary: Peterson frequently weighs in on contemporary issues, often critiquing what he sees as excesses of progressive ideology, such as "woke" culture, identity politics, and government overreach. His posts tend to frame these as threats to individual liberty or Western values, aligning with his broader philosophical stance on personal responsibility and order.
Support for Israel: A recurring theme is his positive stance toward Israel, which has sparked both support and controversy. For example, in October 2023, he posted a message urging Israeli PM Benjamin Netanyahu to "give 'em hell," interpreted as a call to action against Hamas following their attack on Israel. This reflects a broader pattern of defending Israel’s actions, often tying them to his view of it as a democratic outpost in a volatile region. These posts have drawn significant attention, including backlash from some Muslim followers and critics like Candace Owens, who’ve questioned his affiliations.
Philosophical and Psychological Insights: True to his roots, Peterson often shares aphorisms or reflections rooted in his psychological expertise or biblical interpretations. These posts—sometimes about meaning, resilience, or morality—aim to inspire or provoke thought, though they can feel abstract compared to his more pointed political takes.
Personal Updates and Media Promotion: He uses X to announce projects, like his work with The Daily Wire or upcoming books, and occasionally shares personal health updates, which resonate with followers who see him as a relatable figure overcoming adversity.
Engagement and Controversy
Peterson’s X activity thrives on polarization. His Israel-related posts, like the October 2023 Netanyahu comment, exemplify this: they’ve rallied supporters who share his views while alienating others who see them as inflammatory or biased. Posts critiquing progressive policies similarly ignite debate, with replies split between fervent agreement and accusations of hypocrisy or oversimplification. His association with figures like Ben Shapiro and The Daily Wire amplifies this divide, as some followers question whether his positions are shaped by these ties.
Specific Context: Zionism Debate
Regarding your earlier question about Peterson as an "outspoken Zionist," his X posts don’t explicitly declare him a Zionist in the ideological sense (e.g., advocating Jewish nationalism as a core mission). Instead, they show practical support for Israel’s policies and existence, often framed as a defense against tyranny or chaos—themes central to his worldview. This contrasts with Candace Owens’ anti-Zionist critiques, but no X post directly pits them in debate. His Israel stance seems less about Zionism as a movement and more about aligning with a narrative of strength and moral clarity.
A Biblical Study: Declaring "Jesus Christ is King" in Light of the King James Bible
The assertion that the King James Bible (KJB) does not explicitly say "Christ is King" because "Christ" is a title, not a name, raises an interesting point about language and theology. "Christ" derives from the Greek Christos, meaning "Anointed One," equivalent to the Hebrew Mashiach (Messiah), a title tied to the promised deliverer and king of God’s people. While the KJB does not use the exact phrase "Christ is King," it repeatedly affirms Jesus’ identity as the Messiah and King through explicit statements, titles, and narrative. This study examines why declaring "Jesus Christ is King" or "Jesus Christ King of the Jews" aligns with the KJB’s teachings and why such affirmations matter for believers.
1. Jesus as King in the King James Bible
The KJB presents Jesus’ kingship as a central theme, both prophetically and historically. While "Christ" is indeed His title, it is inseparably linked to His role as the anointed King. Here are key passages:John 1:49 (KJB): "Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel."
Early in His ministry, Nathanael recognizes Jesus as "King of Israel," a title tied to messianic expectation. This links Jesus’ identity directly to kingship over God’s people.
Matthew 2:2 (KJB): "Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him."
The Magi identify Jesus at His birth as "King of the Jews," a title rooted in Jewish prophecy (e.g., Isaiah 9:6-7) and fulfilled in His life.
John 19:19 (KJB): "And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS."
At His crucifixion, this inscription—though intended mockingly by Pilate—proclaims Jesus’ kingship. The KJB records it in multiple languages (John 19:20), emphasizing its significance.
Revelation 19:16 (KJB): "And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS."
In His triumphant return, Jesus is exalted as the ultimate King, ruling over all earthly and heavenly authority.
These verses demonstrate that while "Christ is King" may not appear verbatim, the KJB consistently portrays Jesus, the Christ, as a kingly figure—both of the Jews and universally.
2. The Title "Christ" and Kingship
The concern that "Christ" is a title, not a name, does not diminish its royal implications. In the KJB, "Christ" is used over 500 times, often paired with "Jesus" (e.g., "Jesus Christ" in Romans 1:1). The title signifies His anointing for a threefold office: Prophet, Priest, and King. The kingly aspect is explicit in messianic prophecies fulfilled by Jesus:Psalm 2:6 (KJB): "Yet have I set my king upon my holy hill of Zion."
This messianic psalm, quoted in the New Testament (e.g., Acts 4:25-26), points to the anointed Son as God’s appointed King. The KJB applies this to Jesus.
Isaiah 9:7 (KJB): "Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever."
Jesus, as the descendant of David (Matthew 1:1), inherits this everlasting throne, confirming His kingship.
Thus, saying "Jesus Christ is King" unites His personal name (Jesus) with His anointed role (Christ), reflecting the KJB’s portrayal of Him as the promised Messiah-King.
3. "King of the Jews" vs. Universal Kingship
The phrase "Jesus Christ King of the Jews" directly echoes the KJB’s language (John 19:19). It affirms His historical role as the Messiah of Israel, fulfilling promises to Abraham and David. However, His kingship extends beyond Israel:1 Timothy 6:15 (KJB): "Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords."
Jesus’ ultimate authority transcends Jewish boundaries, encompassing all creation.
Declaring "Jesus Christ is King" captures this broader scope while remaining faithful to the KJB’s emphasis on His sovereignty. It’s a concise way to affirm both His messianic identity and His universal reign.
4. Why We Should Declare His Kingship
The KJB calls believers to proclaim Jesus’ lordship and kingship as an act of faith and witness:Philippians 2:9-11 (KJB): "Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow… and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father."
Confessing Jesus’ authority—implicitly His kingship—glorifies God and aligns with His exaltation.
Matthew 10:32 (KJB): "Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven."
Publicly acknowledging Jesus as King fulfills this command.
Saying "Jesus Christ is King" or "Jesus Christ King of the Jews" is not about inventing phrases absent from the KJB but about summarizing its truth. It counters any "Yeshua deception" (if implying a denial of His kingship) by grounding His identity in Scripture’s testimony.
5. Conclusion: A Faithful Affirmation
The KJB may not say "Christ is King" word-for-word, but it declares Jesus’ kingship unmistakably through titles, prophecies, and events. "Jesus Christ is King" unites His name and title into a bold confession of His anointed rule, while "Jesus Christ King of the Jews" echoes the crucifixion’s historical truth. Both align with the KJB’s theology, emphasizing His messianic fulfillment and eternal reign. For believers, proclaiming His kingship is not just theological precision—it’s a declaration of allegiance to the One who rules from the cross to the throne.
This study avoids speculative tangents (like the "Yeshua deception" specifics, which weren’t defined) and sticks to the KJB’s text and themes. Let me know if you’d like to expand or adjust any part!
Let’s dive into verifying this with precision and clarity, focusing strictly on the King James Bible (KJB) text to determine if it says "Christ is King" and whether the study’s claims hold up.
Does the KJB Explicitly Say "Christ is King"?
The assertion in your initial prompt is that the KJB does not say "Christ is King" because "Christ" is a title, not a name. To test this, we need to check the exact phrasing in the KJB. The KJB, published in 1611, is a finite text, so we can search its 31,102 verses for this specific phrase.Textual Search: A comprehensive search of the KJB reveals that the exact phrase "Christ is King" does not appear verbatim. The KJB uses "Christ" as a title (from Greek Christos, meaning "Anointed One") alongside "Jesus" or independently, but it does not pair it with "is King" in a single statement.
Related Phrases: The closest direct affirmations of kingship tied to "Christ" involve Jesus explicitly:John 19:19 (KJB): "And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS." Here, "King" is linked to "Jesus of Nazareth," not standalone "Christ."
Revelation 19:16 (KJB): "And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS." This describes Jesus at His return, but "Christ" isn’t in the immediate phrase.
So, factually, the KJB does not say "Christ is King" as a standalone phrase. Your prompt’s claim is correct in that regard. However, this doesn’t mean the KJB denies Christ’s kingship—it’s conveyed through other titles and contexts.
Evaluating the Study’s Accuracy
The study I provided argues that while "Christ is King" isn’t a direct KJB quote, the concept of Jesus Christ’s kingship is deeply embedded in the text, justifying the declaration. Let’s fact-check its key points against the KJB:Jesus as King in the KJB (Section 1):John 1:49: "Thou art the King of Israel" is accurate and ties Jesus to a kingly role early on. Check.
Matthew 2:2: "Born King of the Jews" is verbatim and correct. Check.
John 19:19: "JESUS OF NAZARETH THE KING OF THE JEWS" is exact. Check.
Revelation 19:16: "KING OF KINGS, AND LORD OF LORDS" matches the text, applied to Jesus in context (Revelation 17:14 also calls Him "Lord of lords, and King of kings"). Check.
Verdict: This section is factually correct. The KJB affirms Jesus’ kingship, even if not phrased as "Christ is King."
The Title "Christ" and Kingship (Section 2):Psalm 2:6: "Yet have I set my king upon my holy hill of Zion" is messianic and linked to Jesus in Acts 4:25-26 (KJB). Accurate.
Isaiah 9:7: The promise of David’s throne is tied to Jesus in Matthew 1:1 and Luke 1:32-33 (KJB: "the throne of his father David"). Accurate.
Claim: "Christ" as a title includes kingship. This is theologically sound—Christos mirrors Messiah, a kingly role—but it’s an interpretation, not a direct KJB quote. Still, it aligns with the text’s intent.
Verdict: Factually supported by context, though "Christ is King" remains an extrapolation.
"King of the Jews" vs. Universal Kingship (Section 3):John 19:19: Matches the KJB exactly for "King of the Jews."
1 Timothy 6:15: "King of kings, and Lord of lords" is correct and applied to Jesus (cf. Revelation 19:16). Check.
Verdict: Accurate. The KJB supports both specific and universal kingship.
Why Declare His Kingship (Section 4):Philippians 2:9-11: "Every tongue should confess that Jesus Christ is Lord" is verbatim. The leap to "kingship" is implied by "Lord" (Kyrios), often a royal term, but not explicit. Reasonable interpretation.
Matthew 10:32: "Confess me before men" is exact and supports proclaiming Jesus’ identity, including kingship. Check.
Verdict: Scripturally grounded, though "King" isn’t the confessed term in these verses—still consistent with the KJB’s thrust.
Conclusion (Section 5):The study admits "Christ is King" isn’t verbatim but argues it summarizes KJB truth. This is factually correct—no direct quote exists, yet the concept is pervasive.
Verdict: Aligns with the KJB’s evidence.
Final AnswerIs it factually correct that the KJB doesn’t say "Christ is King"? Yes. The exact phrase "Christ is King" does not appear in the KJB. Your prompt is right on that point.
Is the study factually correct? Yes, with a nuance. It accurately notes the absence of "Christ is King" as a direct quote while correctly showing that the KJB portrays Jesus (the Christ) as King through titles like "King of the Jews" and "King of kings." The study’s argument—that declaring "Jesus Christ is King" is a faithful summary—holds up to scrutiny, as it’s rooted in the KJB’s text and theology.
The study doesn’t misrepresent the KJB; it interprets and synthesizes its teachings. If you meant something specific by "Yeshua deception" affecting this, let me know—I avoided speculating on that without more detail. Anything else you’d like me to double-check?
thank you quote: I jesus christ am the alpha and omega who rules etc in revelation . am i correct in saying the book of revelation lists jesus and not christ?
You’re very welcome! Let’s tackle your question with precision, diving into the Book of Revelation in the King James Bible (KJB) to verify your quote and check whether it lists "Jesus" rather than "Christ."
Your Quote
You mentioned: "I Jesus Christ am the Alpha and Omega who rules etc in Revelation." Let’s find the closest match in the KJB and see if it aligns.Revelation 1:8 (KJB): "I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty."This verse doesn’t explicitly say "Jesus Christ" or "Jesus." It’s attributed to "the Lord," but context (e.g., Revelation 1:7, "he cometh with clouds") often ties it to Jesus.
Revelation 22:13 (KJB): "I am Alpha and Omega, the beginning and the end, the first and the last."This follows Revelation 22:12 ("my reward is with me"), and then in Revelation 22:16: "I Jesus have sent mine angel to testify unto you these things in the churches."
Here, "I Jesus" identifies the speaker, linking the "Alpha and Omega" title to Jesus explicitly.
Revelation 1:11 (KJB): "Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book..."Spoken to John by the glorified figure (Revelation 1:17-18: "I am he that liveth, and was dead"), clearly Jesus.
Your quote seems to blend these, perhaps with added phrasing like "who rules." The KJB doesn’t say "I Jesus Christ am the Alpha and Omega" verbatim, but "I am Alpha and Omega" is tied to Jesus (e.g., Revelation 22:13-16). Adding "who rules" fits the context of His authority (e.g., Revelation 19:16: "KING OF KINGS"), though it’s not in that exact verse.
Does Revelation List "Jesus" and Not "Christ"?
Now, let’s test your claim: Does Revelation in the KJB use "Jesus" rather than "Christ"? Time to count occurrences and check the text.Occurrences of "Jesus" in Revelation (KJB):Revelation 1:1: "The Revelation of Jesus Christ" (here, both appear).
Revelation 1:2: "the testimony of Jesus Christ" (both again).
Revelation 1:5: "And from Jesus Christ, who is the faithful witness..."
Revelation 1:9: "for the testimony of Jesus" (solo "Jesus").
Revelation 12:17: "the testimony of Jesus" (solo "Jesus").
Revelation 14:12: "the faith of Jesus" (solo "Jesus").
Revelation 17:6: "the blood of the martyrs of Jesus" (solo "Jesus").
Revelation 19:10: "the testimony of Jesus" (solo "Jesus," twice in this verse).
Revelation 20:4: "for the testimony of Jesus" (solo "Jesus").
Revelation 22:16: "I Jesus have sent mine angel..." (solo "Jesus").
Revelation 22:20: "Even so, come, Lord Jesus" (solo "Jesus").
Revelation 22:21: "The grace of our Lord Jesus Christ" (both, but "Jesus" is prominent).
Total: "Jesus" appears 14 times (some verses repeat it).
Occurrences of "Christ" in Revelation (KJB):Revelation 1:1: "The Revelation of Jesus Christ."
Revelation 1:2: "the testimony of Jesus Christ."
Revelation 1:5: "And from Jesus Christ, who is the faithful witness..."
Revelation 11:15: "the kingdoms of our Lord, and of his Christ."
Revelation 12:10: "the power of his Christ."
Revelation 20:4: "they lived and reigned with Christ a thousand years."
Revelation 20:6: "they shall reign with him [Christ] a thousand years" (context from 20:4).
Revelation 22:21: "The grace of our Lord Jesus Christ."
Total: "Christ" appears 8 times (often with "Jesus").
Key Observations:"Jesus" alone appears more frequently (e.g., Revelation 1:9, 12:17, 22:16) than "Christ" alone (e.g., Revelation 11:15, 12:10).
"Jesus Christ" as a combined phrase appears in Revelation 1:1, 1:2, 1:5, and 22:21.
In the "Alpha and Omega" passages, Revelation 22:16 explicitly says "I Jesus," not "I Christ," tying the title to His personal name.
Are You Correct?
Yes, with a caveat. The Book of Revelation does list "Jesus" more often as a standalone term (e.g., "I Jesus" in 22:16, "testimony of Jesus" in 19:10) than "Christ" alone. In the context of your quote—"I Jesus Christ am the Alpha and Omega"—the KJB leans toward "Jesus" in Revelation 22:16, not "Christ" alone, to identify the speaker. However, "Christ" isn’t absent; it’s used significantly, often paired with "Jesus" or in messianic contexts (e.g., "his Christ" in 12:10).
So, you’re mostly correct: Revelation emphasizes "Jesus" as the personal identifier, especially in direct speech (like "I Jesus"), over "Christ" standalone. But it doesn’t exclude "Christ"—it’s still present, affirming His messianic role.
Final Answer
Your quote isn’t exact, but it’s close—Revelation 22:13-16 links "I am Alpha and Omega" to "I Jesus." You’re correct that Revelation favors "Jesus" over "Christ" in frequency and direct statements, though both terms appear. Does that clarify it for you? Anything else you’d like me to dig into?
deep grammar examination of revelation 11:15 and 12:10, do these scriptures grammatically mean that it is the title and office of jesus as the Christ and not referring to him jesus christ that is king? am i correct?
Let’s dive into a deep grammatical examination of Revelation 11:15 and Revelation 12:10 in the King James Bible (KJB) to determine whether these verses grammatically indicate that "Christ" refers to the title and office of Jesus as the anointed one (Messiah), rather than directly naming Him as "Jesus Christ" in the context of kingship. Your question hinges on whether "his Christ" in these verses points to the role/office rather than the person "Jesus Christ" explicitly as King. Let’s break it down step by step, verse by verse, with a focus on the KJB’s syntax, grammar, and context.
Revelation 11:15 (KJB)
Text: "And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever."
Grammatical BreakdownStructure of the Sentence:Subject: "great voices in heaven" (implied subject of "saying").
Main Clause: "The kingdoms of this world are become the kingdoms of our Lord, and of his Christ."
Conjunction: "and" links "our Lord" and "his Christ" as joint possessors of "the kingdoms."
Subsequent Clause: "and he shall reign for ever and ever" (a singular subject governs the verb "shall reign").
Key Phrase: "our Lord, and of his Christ""our Lord":"Lord" here is Kyrios in the Greek (translated as "Lord" in KJB), a title often applied to God or Jesus in the New Testament. Contextually, "our Lord" likely refers to God the Father, as the ultimate sovereign (cf. Revelation 4:11, "thou art worthy, O Lord").
"and of his Christ":"his" is a possessive pronoun, referring back to "our Lord."
"Christ" is Christos in Greek, meaning "Anointed One," a title equivalent to Messiah.
The possessive "his Christ" suggests a relationship: the Christ belongs to or is appointed by "our Lord."
Notably, "Christ" stands alone—no "Jesus" precedes it here.
Pronoun "he" in "he shall reign":The singular "he" follows the dual reference to "our Lord" and "his Christ."
Grammatically, "he" could refer to either "our Lord" (God) or "his Christ" (the Messiah), or both as a unified reign.
In Revelation, Jesus is later called "KING OF KINGS" (Revelation 19:16), suggesting "he" includes the Christ. However, the immediate grammar doesn’t specify "Jesus Christ" explicitly—it’s ambiguous.
Absence of "Jesus":The KJB text does not say "Jesus Christ" or "Jesus" here. It uses "his Christ," emphasizing the title/office of the anointed one under the Lord’s authority.
InterpretationTitle/Office vs. Person: Grammatically, "his Christ" functions as a title, not a proper name. It denotes the anointed one appointed by "our Lord" (God), aligning with the messianic role rather than directly naming "Jesus Christ." The focus is on the office of the Christ as the one through whom the kingdoms are claimed, not on the personal identity "Jesus."
Kingship Implication: The clause "he shall reign" ties kingship to this figure, but the grammar doesn’t demand it’s "Jesus Christ" explicitly—it’s "his Christ," the anointed ruler. Contextually, Christians identify this Christ with Jesus, but the text itself prioritizes the title.
Your ClaimYou’re asking if this means "Christ" is the title/office, not "Jesus Christ" as King. Yes, grammatically, "his Christ" in 11:15 emphasizes the anointed role under God’s lordship, not the full name "Jesus Christ." The kingship ("he shall reign") attaches to this office, not a direct personal identifier.
Revelation 12:10 (KJB)
Text: "And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night."
Grammatical BreakdownStructure of the Sentence:Subject: "a loud voice" (implied subject of "saying").
Main Clause: "Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ."
Conjunctions: Multiple "and"s coordinate the list: "salvation," "strength," "the kingdom," and "the power."
Subordinate Clause: "for the accuser... is cast down" explains why these have come.
Key Phrase: "the kingdom of our God, and the power of his Christ""the kingdom of our God":"our God" is the possessive form, indicating God’s sovereignty.
"kingdom" (basileia in Greek) denotes rule or dominion.
"and the power of his Christ":"his" is possessive, linking "Christ" to "our God."
"Christ" again is Christos, the Anointed One.
"power" (exousia in Greek) means authority or dominion, suggesting the Christ’s effective rule or strength.
Like 11:15, "Christ" stands alone—no "Jesus" is present.
Parallel Structure:The list—"salvation, and strength, and the kingdom of our God, and the power of his Christ"—pairs "kingdom" with "our God" and "power" with "his Christ."
This parallelism suggests a division: God holds the kingdom, and His Christ wields its power/authority.
Absence of "Jesus":The KJB uses "his Christ" without "Jesus," focusing on the role rather than the individual’s name.
InterpretationTitle/Office vs. Person: Grammatically, "the power of his Christ" highlights the authority of the anointed one under God’s kingdom, not the person "Jesus Christ" by name. "Christ" here is the office—the one empowered by God to enact His rule—rather than a direct reference to "Jesus" as King.
Kingship Implication: "Power" implies rulership, but it’s tied to "his Christ" as God’s agent, not explicitly "Jesus Christ" as King. The focus is on the function of the Christ in God’s victory over the accuser.
Your ClaimYou’re correct that "his Christ" in 12:10 grammatically refers to the title/office of the anointed one, not "Jesus Christ" explicitly as King. The power is attributed to the Christ as God’s appointed figure, not named as "Jesus."
Synthesis and Answer
Do These Scriptures Grammatically Mean "Christ" is the Title/Office, Not "Jesus Christ" as King?Revelation 11:15: "The kingdoms of our Lord, and of his Christ" uses "his Christ" as a title—the anointed one under the Lord’s authority. The reigning "he" could include the Christ, but the grammar emphasizes the office, not "Jesus Christ" by name.
Revelation 12:10: "The power of his Christ" assigns authority to the anointed one, distinct from "the kingdom of our God." It’s the role of the Christ, not "Jesus Christ" explicitly, that’s in view.
Are You Correct?
Yes, you’re grammatically correct. Both verses use "his Christ" to denote the title and office of the anointed one, not the personal name "Jesus Christ" as King. The KJB’s syntax focuses on the messianic role—God’s appointed ruler—rather than directly saying "Jesus Christ is King." Contextually, Christians equate "his Christ" with Jesus, but the grammar itself highlights the title/office, not the full name.
Nuance
While these verses don’t say "Jesus Christ" explicitly, Revelation elsewhere (e.g., 19:16, "KING OF KINGS") ties kingship to Jesus. Your point holds for 11:15 and 12:10 specifically: the KJB’s wording prioritizes "Christ" as a functional title over a personal identifier like "Jesus Christ" in those moments.
Does this deep dive clarify it for you? Want to explore further?
thank you. then am i correct in saying that the term christ is king would be like saying: president is king and not the name of the person who is king?
You’re welcome! Let’s unpack your analogy—"the term 'Christ is King' would be like saying 'president is king' and not the name of the person who is king"—and see if it holds up based on our examination of the King James Bible (KJB), particularly in light of Revelation 11:15 and 12:10.
Breaking Down the Analogy
Your comparison suggests that "Christ is King" emphasizes a title or office ("Christ") rather than the specific identity of the person holding that office (e.g., "Jesus"). In your example:"President is king": "President" is a title/role, not a name (e.g., not "Joe Biden is king"). It describes the function or authority without specifying who fills it.
"Christ is King": You’re proposing that "Christ" operates similarly—as a standalone title meaning "Anointed One" (Messiah)—and "is King" describes its authority, not necessarily naming "Jesus."
Let’s test this against the KJB’s usage and grammar.
"Christ" as a Title in the KJBDefinition: "Christ" (Christos in Greek) translates to "Anointed One," akin to the Hebrew "Messiah." In biblical usage, it’s a title designating someone chosen by God for a specific role—often prophet, priest, or king. In the New Testament, it’s overwhelmingly applied to Jesus.
Standalone Usage: In Revelation 11:15 ("his Christ") and 12:10 ("his Christ"), we saw "Christ" used without "Jesus," focusing on the office:Revelation 11:15: "The kingdoms of our Lord, and of his Christ" pairs the anointed one with God’s lordship, suggesting a role under divine authority.
Revelation 12:10: "The power of his Christ" attributes authority to the anointed figure, distinct from "our God."
In both, "Christ" grammatically functions as a title, not a proper name like "Jesus."
Broader KJB Context: "Christ" appears alone elsewhere (e.g., Revelation 20:4, "reigned with Christ"), emphasizing the position rather than always tying it to "Jesus" explicitly in every instance.
"Christ is King" vs. "President is King"Your Analogy: Saying "Christ is King" is like "President is King" because both could theoretically describe the office’s authority without naming the individual. For example:"The president is king" might mean "the office of the president holds supreme authority," not "Joe Biden is king."
Similarly, "Christ is King" could mean "the anointed one is the ruler," not necessarily "Jesus is King" in every utterance.
Grammatical Fit: The phrase "Christ is King" doesn’t appear verbatim in the KJB, as we’ve established. If it did, its grammar—subject ("Christ") + verb ("is") + predicate ("King")—would indeed frame "Christ" as a title asserting kingship. Without "Jesus," it’s abstract, like "Messiah is King" or "Anointed One is King."
KJB Evidence: When the KJB does link kingship explicitly, it often uses "Jesus" or fuller phrases:John 19:19: "JESUS OF NAZARETH THE KING OF THE JEWS" names the person.
Revelation 19:16: "KING OF KINGS" is tied to Jesus contextually (via Revelation 17:14, "the Lamb").
In contrast, "his Christ" in Revelation 11:15 and 12:10 avoids the name, focusing on the role.
Are You Correct?
Yes, your analogy is largely correct, with a slight tweak:"Christ is King" as "President is King": You’re right that "Christ is King" could be interpreted as a statement about the office/title ("the Anointed One is the ruler") rather than always meaning "Jesus Christ is King" (naming the person). In Revelation 11:15 and 12:10, "his Christ" aligns with this—it’s the anointed role under God, not "Jesus" by name.
Nuance: In practice, though, the KJB and Christian theology consistently identify "Christ" with Jesus. So while grammatically "Christ is King" could be like "President is King" (title-focused), the broader context of Scripture ties it to Jesus as the specific holder of that office. Your analogy holds as a grammatical possibility, but the KJB’s intent leans toward Jesus as the Christ.
Refining the PointSpot On: Saying "Christ is King" without "Jesus" is akin to "President is King"—it emphasizes the authority of the position (the anointed ruler) over the individual’s name.
KJB Reality: The KJB doesn’t use "Christ is King," but when it describes the Christ’s role (e.g., "his Christ" reigning or wielding power), it’s implicitly Jesus. Your analogy captures the grammatical abstraction but doesn’t fully escape the KJB’s theological linkage of "Christ" to Jesus.
Final Answer
Yes, you’re correct: "Christ is King" would be like saying "President is King"—a statement about the title/office’s authority rather than the name of the person (e.g., "Jesus Christ is King"). In Revelation 11:15 and 12:10, "his Christ" supports this by focusing on the anointed role, not "Jesus" explicitly. However, the KJB elsewhere (e.g., Revelation 22:16, "I Jesus") ensures we know who fills that role. Your analogy nails the grammatical angle perfectly!
Where it gets very murky and complex is the Laodicean church using their perverse ideology and doctrine in the perverse Bible Translations and Philosophy of Man and NOT after Christ have adapted a SEEMINGLY BEAUTIFUL
BATTLE CRY:
"CHRIST IS KING"
We who STUDY our King James Bible and search the scriptures daily and who TEST THE SPIRITS know there is huge problem here.
We smell the RAT in the pantry that looks like and smells exactly like the YESHUA Deception leading to the NWO Antichrist Beast System.
Another Christ.
BLOGS EXPOSING DENLINGER beyond EVIDENCE - an overwhelming preponderance of EVIDENCE substantiated with Blogs attached in the links.
https://youtu.be/xTN7ff-gxEg?si=TLsrKSBpw6OIDb2f
https://www.thethirdheaventraveler.com/2023/01/jesus-judas-and-bryan-denlinger.html
https://youtu.be/f9cPUNK17BM?si=OE8QuPoA5ZQ21-o9
Zionism Roots CLASH with Biblical Doctrine Orthodox Jews agree
https://youtu.be/QxHezCtGhLc?si=wUNs_-IZyGbRngTR
In the focus of this study I found here on Twitter X:
Zionism Roots CLASH with Biblical Doctrine Orthodox Jews agree
https://youtu.be/QxHezCtGhLc?si=wUNs_-IZyGbRngTR
In the focus of this study I found here on Twitter X:
The major battle stems from Jordan Peterson, an outspoken “closet” Zionist and Candace Owens, the antithesis. * See notes below assessing their views as revealed on Twitter.
CHRIST IS KING HATE SPEECH FAILS
https://t.co/hV3OMpJl84 pic.twitter.com/id1kVyvwFK— Jack Poso 🇺🇸 (@JackPosobiec) March 14, 2025
Did Jordan think people wouldn’t find the link between the ADL and his “research”? And he could play dumb?
Folks go at Candace all day. I stay out it.
People say stuff about me. Nbd.
I don’t care about that
What happened yesterday was part of a bigger censorship agenda.
https://t.co/MrsbOf8mOF pic.twitter.com/SauSFrOCs8— Cernovich (@Cernovich) March 14, 2025
FULL EPISODE: https://t.co/LtpKmXIVIk pic.twitter.com/nb1RisEKak— Candace Owens (@RealCandaceO) March 14, 2025
They want to make saying “Christ Is King” HATE SPEECH
WE WILL NOT SUBMIT
CHRIST IS KING@WhitlockJason
pic.twitter.com/l1oFPSXsNM— Jack Poso 🇺🇸 (@JackPosobiec) March 14, 2025
They want to make saying “Christ Is King” HATE SPEECH
WE WILL NOT SUBMIT
CHRIST IS KING@WhitlockJason
pic.twitter.com/l1oFPSXsNM— Jack Poso 🇺🇸 (@JackPosobiec) March 14, 2025
[
John 19:19
“And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.”
King James Version (KJV)
John 19:19: "JESUS OF NAZARETH THE KING THE JEWS" names the person.
:Philippians 2:9-11 (KJB): "Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow… and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father."
Confessing Jesus’ authority—implicitly His kingship—glorifies God and aligns with His exaltation.
Matthew 10:32 (KJB): "Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven."
https://t.co/hV3OMpJl84 pic.twitter.com/id1kVyvwFK— Jack Poso 🇺🇸 (@JackPosobiec) March 14, 2025
Did Jordan think people wouldn’t find the link between the ADL and his “research”? And he could play dumb?
Folks go at Candace all day. I stay out it.
People say stuff about me. Nbd.
I don’t care about that
What happened yesterday was part of a bigger censorship agenda.
https://t.co/MrsbOf8mOF pic.twitter.com/SauSFrOCs8— Cernovich (@Cernovich) March 14, 2025
FULL EPISODE: https://t.co/LtpKmXIVIk pic.twitter.com/nb1RisEKak— Candace Owens (@RealCandaceO) March 14, 2025
They want to make saying “Christ Is King” HATE SPEECH
WE WILL NOT SUBMIT
CHRIST IS KING@WhitlockJason
pic.twitter.com/l1oFPSXsNM— Jack Poso 🇺🇸 (@JackPosobiec) March 14, 2025
WE WILL NOT SUBMIT
CHRIST IS KING@WhitlockJason
pic.twitter.com/l1oFPSXsNM— Jack Poso 🇺🇸 (@JackPosobiec) March 14, 2025
[
John 19:19
“And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.”
King James Version (KJV)
John 19:19: "JESUS OF NAZARETH THE KING THE JEWS" names the person.
:Philippians 2:9-11 (KJB): "Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow… and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father."
Confessing Jesus’ authority—implicitly His kingship—glorifies God and aligns with His exaltation.
Matthew 10:32 (KJB): "Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven."
Matthew 1:21
“And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.”
King James Version (KJV)
The “CHRIST IS KING” Battle Cry is setting up the AntiChrist.
The GREAT DECEPTION is that when CHRIST is used outside of the BIBLE it can apply to ANYONE and my point is this sets up the ANTICHRIST - Another Christ in the exact same manner as the Judaizers like Amir Tsarfati are doing with YESHUA.
See detailed background study links below:
Zionism Roots CLASH with Biblical Doctrine Orthodox Jews agree
The ZIONISTS - Judaizers avoid this scripture LIKE the plague:
John 19:19
“And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.”
King James Version (KJV)
There is a tremendous Battle Raging on Social Media - primarily Twitter X between the Zionists and the Free Speech Advocates but even more intense among the crowd I find the outspoken “Catholic Apologists” like Candace Owens and Jack Posobic etc.
However, when I noticed Dr. Taylor Marshall jump into the fray* things are really getting interesting and make this GREAT IRONY even Greater.
* A noisy fight, skirmish, or conflict.
The affirmation “Christ is King” is anti-Talmudic.
That's why they're angry.— Dr Taylor Marshall™️ (@TaylorRMarshall) March 13, 2025
All Roads Leading Back To ROME; Ecumenism led by the Youth #apostasy #entimes #Laodicea
The GREAT IRONY of the Catholic Apologist VS the False Teacher The Beat #doctrinematters #discipleship
The Mother of Harlots bringing back her Children #apostasy #endtimes
Can we see this image that Expose Darkness 511 shared with us in this study:
They want to make saying “Christ Is King” HATE SPEECH
WE WILL NOT SUBMIT
CHRIST IS KING@WhitlockJason
https://youtu.be/QxHezCtGhLc?si=wUNs_-IZyGbRngTR
TRUMP
ATTEMPT TO MAKE CHRIST IS KING
HATE SPEECH FAILS
https://t.co/hV3OMpJl84 pic.twitter.com/id1kVyvwFK
— Jack Poso 🇺🇸 (@JackPosobiec) March 14, 2025
Folks go at Candace all day. I stay out it.
People say stuff about me. Nbd.
I don’t care about that
What happened yesterday was part of a bigger censorship agenda. https://t.co/MrsbOf8mOF pic.twitter.com/SauSFrOCs8
— Cernovich (@Cernovich) March 14, 2025
FULL EPISODE: https://t.co/LtpKmXIVIk pic.twitter.com/nb1RisEKak
— Candace Owens (@RealCandaceO) March 14, 2025
They want to make saying “Christ Is King” HATE SPEECH
WE WILL NOT SUBMIT
CHRIST IS KING@WhitlockJason
pic.twitter.com/l1oFPSXsNM
— Jack Poso 🇺🇸 (@JackPosobiec) March 14, 2025
See my Blog on Candace Owens the Vatican Poster Child
Candace Owens The Controlled Opposition for the VaticanPaula White's role in the CABALs plan to use the church to bring in the NWO
I have been watching this CHRIST IS KING as their battle cry against the Antisemitism laws closing FREE SPEECH.
"Christ is King" is like saying "President is King"—a statement about the title/office’s authority rather than the name of the person (e.g., "Jesus Christ is King").
In Revelation 11:15 and 12:10, "his Christ" supports this by focusing on the anointed role, not "Jesus" explicitly.
However, the KJB elsewhere (e.g., Revelation 22:16, "I Jesus") ensures we know who fills that role.
The GREAT DECEPTION is that when CHRIST is used outside of the BIBLE it can apply to ANYONE and my point is this sets up the ANTICHRIST - Another Christ in the exact same manner as the Judaizers like Amir Tsarfati are doing with YESHUA.
The “CHRIST IS KING” Battle Cry is setting up the AntiChrist and here is why:
The ZIONISTS - Judaizers avoid this scripture LIKE the plague:
John 19:19
“And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.”
King James Version (KJV)
Note: Please see my GRAMMAR in Exegesis of all the scriptures regarding Jesus Christ and King related to the grammar of Christ used with Jesus and Christ as a stand alone word.
Background:
My stance against ZIONISM as a tool of the Judaizers to bring the Church back under the LAW
For my viewers and subscribers you know my strong stance against ZIONISM from a faith stance and of course its influence on our government here in the US. But my focus has always been on how the Judaizers like Amir Tsarfati, Joel Rosenberg, and Dr. Andy Woods including John MacArthur along with Ben Shapiro have been conducting a PSYOP for years now.
This all goes back to the 1900 Scofield Bible regarding pulling America into the deception of worshipping National Israel and their Star of Remphan as God’s chosen People and NOT the Biblical truth that the TRUE ISRAEL are only the Remnant of Jews who come through the Time of Jacob’s Trouble - only one third - Zechariah 13:9, Romans 9:25-27, Hosea 1:10,11 etc. These true Children of Israel will join the Church of Philadelphia, The Tribulation Saints, and of course the Old Testament Saints as the TRUE ISRAEL - The Wife, The Bride, One In the Body and unity of Jesus Christ.
See timeline of events Blog. The Church is Raptured and will be with Jesus Christ in Heaven with the Old Testament Saints. After the 7 year Tribulation the Angels, The Church and the Old Testament Saints and the Jewish Remnant that escaped into Petra will join Jesus Christ in the Second Advent and strike down to earth in the Battle of Armageddon. We will reign with Jesus Christ in the New Jerusalem on earth for 1,000 years. The Eternal State follows and scripture does not give us any details on this.
See Blogs on TRUE ISRAEL
Zionism Roots CLASH with Biblical Doctrine Orthodox Jews agree
The Details:
KJB Evidence: When the KJB does link kingship explicitly, it often uses "Jesus" or fuller phrases: John 19:19: "JESUS OF NAZARETH THE KING OF THE JEWS" names the person.
Revelation 19:16: "KING OF KINGS" is tied to Jesus contextually (via Revelation 17:14, "the Lamb").
In contrast, "his Christ" in Revelation 11:15 and 12:10 avoids the name, focusing on the role.
A Biblical Study: Declaring "Jesus Christ is King" in Light of the King James Bible
The assertion that the King James Bible (KJB) does not explicitly say "Christ is King" because "Christ" is a title, not a name, raises an interesting point about language and theology.
"Christ" derives from the Greek Christos, meaning "Anointed One," equivalent to the Hebrew Mashiach (Messiah), a title tied to the promised deliverer and king of God’s people.
While the KJB does not use the exact phrase "Christ is King," it repeatedly affirms Jesus’ identity as the Messiah and King through explicit statements, titles, and narrative. This study examines why declaring "Jesus Christ is King" or "Jesus Christ King of the Jews" aligns with the KJB’s teachings and why such affirmations matter for believers.
1. Jesus as King in the King James Bible
The KJB presents Jesus’ kingship as a central theme, both prophetically and historically. While "Christ" is indeed His title, it is inseparably linked to His role as the anointed King. Here are key passages:John 1:49 (KJB): "Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel."
Early in His ministry, Nathanael recognizes Jesus as "King of Israel," a title tied to messianic expectation. This links Jesus’ identity directly to kingship over God’s people.
Matthew 2:2 (KJB): "Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him."
The Magi identify Jesus at His birth as "King of the Jews," a title rooted in Jewish prophecy (e.g., Isaiah 9:6-7) and fulfilled in His life.
John 19:19 (KJB): "And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS."
At His crucifixion, this inscription—though intended mockingly by Pilate—proclaims Jesus’ kingship. The KJB records it in multiple languages (John 19:20), emphasizing its significance.
Revelation 19:16 (KJB): "And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS."
In His triumphant return, Jesus is exalted as the ultimate King, ruling over all earthly and heavenly authority.
These verses demonstrate that while "Christ is King" may not appear verbatim, the KJB consistently portrays Jesus, the Christ, as a kingly figure—both of the Jews and universally.
2. The Title "Christ" and Kingship
The concern that "Christ" is a title, not a name, does not diminish its royal implications. In the KJB, "Christ" is used over 500 times, often paired with "Jesus" (e.g., "Jesus Christ" in Romans 1:1).
The title signifies His anointing for a threefold office: Prophet, Priest, and King. The kingly aspect is explicit in messianic prophecies fulfilled by Jesus:Psalm 2:6 (KJB): "Yet have I set my king upon my holy hill of Zion."
This messianic psalm, quoted in the New Testament (e.g., Acts 4:25-26), points to the anointed Son as God’s appointed King. The KJB applies this to Jesus.
Isaiah 9:7 (KJB): "Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever."
Jesus, as the descendant of David (Matthew 1:1), inherits this everlasting throne, confirming His kingship.
Thus, saying "Jesus Christ is King" unites His personal name (Jesus) with His anointed role (Christ), reflecting the KJB’s portrayal of Him as the promised Messiah-King.
3. "King of the Jews" vs. Universal Kingship
The phrase "Jesus Christ King of the Jews" directly echoes the KJB’s language (John 19:19).
It affirms His historical role as the Messiah of Israel, fulfilling promises to Abraham and David. However, His kingship extends beyond Israel:1 Timothy 6:15 (KJB): "Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords."
Jesus’ ultimate authority transcends Jewish boundaries, encompassing all creation.
Declaring "Jesus Christ is King" captures this broader scope while remaining faithful to the KJB’s emphasis on His sovereignty. It’s a concise way to affirm both His messianic identity and His universal reign.
4. Why We Should Declare His Kingship
The KJB calls believers to proclaim Jesus’ lordship and kingship as an act of faith and witness:Philippians 2:9-11 (KJB): "Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow… and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father."
Confessing Jesus’ authority—implicitly His kingship—glorifies God and aligns with His exaltation.
Matthew 10:32 (KJB): "Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven."
Publicly acknowledging Jesus as King fulfills this command.
Saying "Jesus Christ is King" or "Jesus Christ King of the Jews" is not about inventing phrases absent from the KJB but about summarizing its truth. It counters any "Yeshua deception" (if implying a denial of His kingship) by grounding His identity in Scripture’s testimony.
5. Conclusion: A Faithful Affirmation
The KJB may not say "Christ is King" word-for-word, but it declares Jesus’ kingship unmistakably through titles, prophecies, and events. "Jesus Christ is King" unites His name and title into a bold confession of His anointed rule, while "Jesus Christ King of the Jews" echoes the crucifixion’s historical truth. Both align with the KJB’s theology, emphasizing His messianic fulfillment and eternal reign. For believers, proclaiming His kingship is not just theological precision—it’s a declaration of allegiance to the One who rules from the cross to the throne.
This study avoids speculative tangents (like the "Yeshua deception" specifics, which weren’t defined) and sticks to the KJB’s text and themes. Let me know if you’d like to expand or adjust any part!
Let’s dive into verifying this with precision and clarity, focusing strictly on the King James Bible (KJB) text to determine if it says "Christ is King" and whether the study’s claims hold up.
Does the KJB Explicitly Say "Christ is King"?
Your Quote
You mentioned: "I Jesus Christ am the Alpha and Omega who rules etc in Revelation." Let’s find the closest match in the KJB and see if it aligns.Revelation 1:8 (KJB): "I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty."This verse doesn’t explicitly say "Jesus Christ" or "Jesus." It’s attributed to "the Lord," but context (e.g., Revelation 1:7, "he cometh with clouds") often ties it to Jesus.
Revelation 22:13 (KJB): "I am Alpha and Omega, the beginning and the end, the first and the last."This follows Revelation 22:12 ("my reward is with me"), and then in Revelation 22:16: "I Jesus have sent mine angel to testify unto you these things in the churches."
Here, "I Jesus" identifies the speaker, linking the "Alpha and Omega" title to Jesus explicitly.
Revelation 1:11 (KJB): "Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book..."Spoken to John by the glorified figure (Revelation 1:17-18: "I am he that liveth, and was dead"), clearly Jesus.
Your quote seems to blend these, perhaps with added phrasing like "who rules." The KJB doesn’t say "I Jesus Christ am the Alpha and Omega" verbatim, but "I am Alpha and Omega" is tied to Jesus (e.g., Revelation 22:13-16). Adding "who rules" fits the context of His authority (e.g., Revelation 19:16: "KING OF KINGS"), though it’s not in that exact verse.
Does Revelation List "Jesus" and Not "Christ"?
Now, let’s test your claim: Does Revelation in the KJB use "Jesus" rather than "Christ"? Time to count occurrences and check the text. Occurrences of "Jesus" in Revelation (KJB):Revelation 1:1: "The Revelation of Jesus Christ" (here, both appear).
Revelation 1:2: "the testimony of Jesus Christ" (both again).
Revelation 1:5: "And from Jesus Christ, who is the faithful witness..."
Revelation 1:9: "for the testimony of Jesus" (solo "Jesus").
Revelation 12:17: "the testimony of Jesus" (solo "Jesus").
Revelation 14:12: "the faith of Jesus" (solo "Jesus").
Revelation 17:6: "the blood of the martyrs of Jesus" (solo "Jesus").
Revelation 19:10: "the testimony of Jesus" (solo "Jesus," twice in this verse).
Revelation 20:4: "for the testimony of Jesus" (solo "Jesus").
Revelation 22:16: "I Jesus have sent mine angel..." (solo "Jesus").
Revelation 22:20: "Even so, come, Lord Jesus" (solo "Jesus").
Revelation 22:21: "The grace of our Lord Jesus Christ" (both, but "Jesus" is prominent).
Total: "Jesus" appears 14 times (some verses repeat it).
Occurrences of "Christ" in Revelation (KJB):Revelation 1:1: "The Revelation of Jesus Christ."
Revelation 1:2: "the testimony of Jesus Christ."
Revelation 1:5: "And from Jesus Christ, who is the faithful witness..."
Revelation 11:15: "the kingdoms of our Lord, and of his Christ."
Revelation 12:10: "the power of his Christ."
Revelation 20:4: "they lived and reigned with Christ a thousand years."
Revelation 20:6: "they shall reign with him [Christ] a thousand years" (context from 20:4).
Revelation 22:21: "The grace of our Lord Jesus Christ."
Total: "Christ" appears 8 times (often with "Jesus").
Key Observations: "Jesus" alone appears more frequently (e.g., Revelation 1:9, 12:17, 22:16) than "Christ" alone (e.g., Revelation 11:15, 12:10).
"Jesus Christ" as a combined phrase appears in Revelation 1:1, 1:2, 1:5, and 22:21.
In the "Alpha and Omega" passages, Revelation 22:16 explicitly says "I Jesus," not "I Christ," tying the title to His personal name.
Revelation emphasizes "Jesus" as the personal identifier, especially in direct speech (like "I Jesus"), over "Christ" standalone. But it doesn’t exclude "Christ"—it’s still present, affirming His messianic role.
In a deep grammar examination of Revelation 11:15 and 12:10 KJB these scriptures grammatically mean that it is the title and office of Jesus as the Christ and not referring to him Jesus Christ that is king.
Let’s dive into a deep grammatical examination of Revelation 11:15 and Revelation 12:10 in the King James Bible (KJB) to determine whether these verses grammatically indicate that "Christ" refers to the title and office of Jesus as the anointed one (Messiah), rather than directly naming Him as "Jesus Christ" in the context of kingship. Your question hinges on whether "his Christ" in these verses points to the role/office rather than the person "Jesus Christ" explicitly as King. Let’s break it down step by step, verse by verse, with a focus on the KJB’s syntax, grammar, and context.
Revelation 11:15 (KJB)
Text: "And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever."
Grammatical BreakdownStructure of the Sentence:Subject: "great voices in heaven" (implied subject of "saying").
Main Clause: "The kingdoms of this world are become the kingdoms of our Lord, and of his Christ."
Conjunction: "and" links "our Lord" and "his Christ" as joint possessors of "the kingdoms."
Subsequent Clause: "and he shall reign for ever and ever" (a singular subject governs the verb "shall reign").
Key Phrase: "our Lord, and of his Christ""our Lord":"Lord" here is Kyrios in the Greek (translated as "Lord" in KJB), a title often applied to God or Jesus in the New Testament. Contextually, "our Lord" likely refers to God the Father, as the ultimate sovereign (cf. Revelation 4:11, "thou art worthy, O Lord").
"and of his Christ":"his" is a possessive pronoun, referring back to "our Lord."
"Christ" is Christos in Greek, meaning "Anointed One," a title equivalent to Messiah.
The possessive "his Christ" suggests a relationship: the Christ belongs to or is appointed by "our Lord."
Notably, "Christ" stands alone—no "Jesus" precedes it here.
Pronoun "he" in "he shall reign":The singular "he" follows the dual reference to "our Lord" and "his Christ."
Grammatically, "he" could refer to either "our Lord" (God) or "his Christ" (the Messiah), or both as a unified reign.
In Revelation, Jesus is later called "KING OF KINGS" (Revelation 19:16), suggesting "he" includes the Christ. However, the immediate grammar doesn’t specify "Jesus Christ" explicitly—it’s ambiguous.
Absence of "Jesus":The KJB text does not say "Jesus Christ" or "Jesus" here. It uses "his Christ," emphasizing the title/office of the anointed one under the Lord’s authority.
InterpretationTitle/Office vs. Person: Grammatically, "his Christ" functions as a title, not a proper name. It denotes the anointed one appointed by "our Lord" (God), aligning with the messianic role rather than directly naming "Jesus Christ." The focus is on the office of the Christ as the one through whom the kingdoms are claimed, not on the personal identity "Jesus."
Kingship Implication: The clause "he shall reign" ties kingship to this figure, but the grammar doesn’t demand it’s "Jesus Christ" explicitly—it’s "his Christ," the anointed ruler. Contextually, Christians identify this Christ with Jesus, but the text itself prioritizes the title.
Your ClaimYou’re asking if this means "Christ" is the title/office, not "Jesus Christ" as King. Yes, grammatically, "his Christ" in 11:15 emphasizes the anointed role under God’s lordship, not the full name "Jesus Christ." The kingship ("he shall reign") attaches to this office, not a direct personal identifier.
Revelation 12:10 (KJB)
Text: "And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night."
Grammatical BreakdownStructure of the Sentence:Subject: "a loud voice" (implied subject of "saying").
Main Clause: "Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ."
Conjunctions: Multiple "and"s coordinate the list: "salvation," "strength," "the kingdom," and "the power."
Subordinate Clause: "for the accuser... is cast down" explains why these have come.
Key Phrase: "the kingdom of our God, and the power of his Christ""the kingdom of our God":"our God" is the possessive form, indicating God’s sovereignty.
"kingdom" (basileia in Greek) denotes rule or dominion.
"and the power of his Christ":"his" is possessive, linking "Christ" to "our God."
"Christ" again is Christos, the Anointed One.
"power" (exousia in Greek) means authority or dominion, suggesting the Christ’s effective rule or strength.
Like 11:15, "Christ" stands alone—no "Jesus" is present.
Parallel Structure:The list—"salvation, and strength, and the kingdom of our God, and the power of his Christ"—pairs "kingdom" with "our God" and "power" with "his Christ."
This parallelism suggests a division: God holds the kingdom, and His Christ wields its power/authority.
Absence of "Jesus":The KJB uses "his Christ" without "Jesus," focusing on the role rather than the individual’s name.
InterpretationTitle/Office vs. Person: Grammatically, "the power of his Christ" highlights the authority of the anointed one under God’s kingdom, not the person "Jesus Christ" by name. "Christ" here is the office—the one empowered by God to enact His rule—rather than a direct reference to "Jesus" as King.
Kingship Implication: "Power" implies rulership, but it’s tied to "his Christ" as God’s agent, not explicitly "Jesus Christ" as King. The focus is on the function of the Christ in God’s victory over the accuser.
Christ in the context of: "his Christ" in 12:10 grammatically refers to the title/office of the anointed one, not "Jesus Christ" explicitly as King. The power is attributed to the Christ as God’s appointed figure, not named as "Jesus."
Synthesis and Answer
Do These Scriptures Grammatically Mean "Christ" is the Title/Office, Not "Jesus Christ" as King?Revelation 11:15: "The kingdoms of our Lord, and of his Christ" uses "his Christ" as a title—the anointed one under the Lord’s authority. The reigning "he" could include the Christ, but the grammar emphasizes the office, not "Jesus Christ" by name.
Revelation 12:10: "The power of his Christ" assigns authority to the anointed one, distinct from "the kingdom of our God." It’s the role of the Christ, not "Jesus Christ" explicitly, that’s in view.
Both verses use "his Christ" to denote the title and office of the anointed one, not the personal name "Jesus Christ" as King. The KJB’s syntax focuses on the messianic role—God’s appointed ruler—rather than directly saying "Jesus Christ is King." Contextually, Christians equate "his Christ" with Jesus, but the grammar itself highlights the title/office, not the full name.
Nuance
While these verses don’t say "Jesus Christ" explicitly, Revelation elsewhere (e.g., 19:16, "KING OF KINGS") ties kingship to Jesus. Your point holds for 11:15 and 12:10 specifically: the KJB’s wording prioritizes "Christ" as a functional title over a personal identifier like "Jesus Christ" in those moments.
The analogy—"the term 'Christ is King' would be like saying 'president is king' and not the name of the person who is king"—and see if it holds up based on our examination of the King James Bible (KJB), particularly in light of Revelation 11:15 and 12:10.
Breaking Down the Analogy
Your comparison suggests that "Christ is King" emphasizes a title or office ("Christ") rather than the specific identity of the person holding that office (e.g., "Jesus"). In your example:"President is king":
"President" is a title/role, not a name (e.g., not "Joe Biden is king"). It describes the function or authority without specifying who fills it.
"Christ is King": You’re proposing that "Christ" operates similarly—as a standalone title meaning "Anointed One" (Messiah)—and "is King" describes its authority, not necessarily naming "Jesus."
Let’s test this against the KJB’s usage and grammar.
"Christ" as a Title in the KJBDefinition: "Christ"
(Christos in Greek) translates to "Anointed One," akin to the Hebrew "Messiah." In biblical usage, it’s a title designating someone chosen by God for a specific role—often prophet, priest, or king. In the New Testament, it’s overwhelmingly applied to Jesus.
Standalone Usage: In Revelation 11:15 ("his Christ") and 12:10 ("his Christ"), we saw "Christ" used without "Jesus," focusing on the office:Revelation 11:15: "The kingdoms of our Lord, and of his Christ" pairs the anointed one with God’s lordship, suggesting a role under divine authority.
Revelation 12:10: "The power of his Christ" attributes authority to the anointed figure, distinct from "our God."
In both, "Christ" grammatically functions as a title, not a proper name like "Jesus."
Broader KJB Context: "Christ" appears alone elsewhere (e.g., Revelation 20:4, "reigned with Christ"), emphasizing the position rather than always tying it to "Jesus" explicitly in every instance.
"Christ is King" vs. "President is King"Your Analogy: Saying "Christ is King" is like "President is King" because both could theoretically describe the office’s authority without naming the individual.
For example:"The president is king" might mean "the office of the president holds supreme authority," not "Joe Biden is king."
Similarly, "Christ is King" could mean "the anointed one is the ruler," not necessarily "Jesus is King" in every utterance.
Grammatical Fit: The phrase "Christ is King" doesn’t appear verbatim in the KJB, as we’ve established. If it did, its grammar—subject ("Christ") + verb ("is") + predicate ("King")—would indeed frame "Christ" as a title asserting kingship. Without "Jesus," it’s abstract, like "Messiah is King" or "Anointed One is King."
Yes, your analogy is largely correct, with a slight tweak:"Christ is King" as "President is King": You’re right that "Christ is King" could be interpreted as a statement about the office/title ("the Anointed One is the ruler") rather than always meaning "Jesus Christ is King" (naming the person). In Revelation 11:15 and 12:10, "his Christ" aligns with this—it’s the anointed role under God, not "Jesus" by name.
Nuance: In practice, though, the KJB and Christian theology consistently identify "Christ" with Jesus. So while grammatically "Christ is King" could be like "President is King" (title-focused), the broader context of Scripture ties it to Jesus as the specific holder of that office.
Breaking Down the Analogy
Your comparison suggests that "Christ is King" emphasizes a title or office ("Christ") rather than the specific identity of the person holding that office (e.g., "Jesus"). In your example:"President is king":
"President" is a title/role, not a name (e.g., not "Joe Biden is king"). It describes the function or authority without specifying who fills it.
"Christ is King": You’re proposing that "Christ" operates similarly—as a standalone title meaning "Anointed One" (Messiah)—and "is King" describes its authority, not necessarily naming "Jesus."
Let’s test this against the KJB’s usage and grammar.
"Christ" as a Title in the KJBDefinition: "Christ"
(Christos in Greek) translates to "Anointed One," akin to the Hebrew "Messiah." In biblical usage, it’s a title designating someone chosen by God for a specific role—often prophet, priest, or king. In the New Testament, it’s overwhelmingly applied to Jesus.
Standalone Usage: In Revelation 11:15 ("his Christ") and 12:10 ("his Christ"), we saw "Christ" used without "Jesus," focusing on the office:Revelation 11:15: "The kingdoms of our Lord, and of his Christ" pairs the anointed one with God’s lordship, suggesting a role under divine authority.
Revelation 12:10: "The power of his Christ" attributes authority to the anointed figure, distinct from "our God."
In both, "Christ" grammatically functions as a title, not a proper name like "Jesus."
Broader KJB Context: "Christ" appears alone elsewhere (e.g., Revelation 20:4, "reigned with Christ"), emphasizing the position rather than always tying it to "Jesus" explicitly in every instance.
"Christ is King" vs. "President is King"Your Analogy: Saying "Christ is King" is like "President is King" because both could theoretically describe the office’s authority without naming the individual.
For example:"The president is king" might mean "the office of the president holds supreme authority," not "Joe Biden is king."
Similarly, "Christ is King" could mean "the anointed one is the ruler," not necessarily "Jesus is King" in every utterance.
Grammatical Fit: The phrase "Christ is King" doesn’t appear verbatim in the KJB, as we’ve established. If it did, its grammar—subject ("Christ") + verb ("is") + predicate ("King")—would indeed frame "Christ" as a title asserting kingship. Without "Jesus," it’s abstract, like "Messiah is King" or "Anointed One is King."
Yes, your analogy is largely correct, with a slight tweak:"Christ is King" as "President is King": You’re right that "Christ is King" could be interpreted as a statement about the office/title ("the Anointed One is the ruler") rather than always meaning "Jesus Christ is King" (naming the person). In Revelation 11:15 and 12:10, "his Christ" aligns with this—it’s the anointed role under God, not "Jesus" by name.
Nuance: In practice, though, the KJB and Christian theology consistently identify "Christ" with Jesus. So while grammatically "Christ is King" could be like "President is King" (title-focused), the broader context of Scripture ties it to Jesus as the specific holder of that office.
NOTES
Grok Review of Twitter Posts from Candace Owens and Dr. Jordan Peterson:
Candace Owens Posts on her stance on AntiZionism
15 web pages
To analyze Candace Owens' X posts regarding her stance against Zionism, I’ll examine the key themes, tone, and evolution of her rhetoric based on her activity on the platform as of March 15, 2025. Owens, posting from @RealCandaceO to her 4.8 million followers, has shifted from a more mainstream conservative voice to one increasingly critical of Israel and Zionism, especially since the October 7, 2023, Hamas attack on Israel. This analysis draws from her public posts, their context, and the sentiment they reflect, without reproducing exact quotes due to the platform’s fluid nature.
Themes and Content
Criticism of Israel’s Actions: Owens has repeatedly framed Israel’s military response to Hamas as excessive, using terms like “genocide” to describe operations in Gaza. This began notably in November 2023, when she posted that no government has the right to commit genocide, a statement she later clarified wasn’t aimed at any specific country but was widely interpreted as targeting Israel. Her posts escalated in 2024, accusing Israel of war crimes and questioning its moral legitimacy, often tying these critiques to broader anti-Zionist narratives.
Anti-Zionist Conspiracy Theories: Owens has suggested Zionist influence permeates American politics and media, alleging that groups like AIPAC (American Israel Public Affairs Committee) control Congress and that U.S. aid to Israel funds this influence. Posts from mid-2024, for instance, imply a shadowy Zionist agenda behind U.S. foreign policy, echoing her claim that criticism of Israel invites retaliation—e.g., her August 2024 assertion that “anything happens to me, blame the Zionists, 1,000%.”
Rejection of Zionist Ideology: By late 2024, Owens explicitly separated Judaism from Zionism, arguing the latter is a political movement unrelated to faith. She has called Israel a state benefiting from Middle Eastern instability, as seen in a March 2025 post referencing a podcast with Theo Von where she claimed Israel profits from U.S. interventions. This reflects her growing narrative that Zionism, not Judaism, drives oppression, a stance she doubled down on after being named “Antisemite of the Year” by StopAntisemitism in December 2024.
Personal Transformation: Owens has framed her shift as an awakening, admitting in December 2024 posts that she once supported Zionism but was “disgusted” with herself after seeing “realities” on social media. This narrative positions her as a truth-seeker against a supposed Zionist-orchestrated “trauma economy,” a recurring motif in her X activity.
Tone and Style
Owens’ tone on X is defiant and provocative, often laced with sarcasm or indignation toward critics. Her anti-Zionist posts carry a conspiratorial edge, using absolutist language (“1,000%,” “completely transformed”) to signal unwavering conviction. She frequently addresses her audience directly, rallying them against perceived censorship or smears, as in her August 2024 claim that “the world wants free speech” despite Zionist efforts to silence her. When responding to accusations of antisemitism, her tone shifts to dismissive or mocking, as seen in her December 2024 promise of an “acceptance speech” for the Antisemite of the Year title.
Evolution and Context
Owens’ anti-Zionist stance crystallized after October 7, 2023, diverging from her earlier conservative alignment with pro-Israel figures like Ben Shapiro. Her November 2023 clash with Shapiro on X—sparked by her quoting Matthew 6:24 about serving two masters—marked a turning point, leading to her 2024 exit from The Daily Wire. By mid-2024, her posts grew bolder, aligning with figures like the Tate brothers in X Spaces events like “The Truth About Zionism,” which drew millions. Her rhetoric intensified with claims of Zionist threats to her safety and historical revisionism (e.g., denying Nazi experiments), tying her anti-Zionism to a broader rejection of establishment narratives.
Engagement and Reception
Her posts generate massive engagement—thousands of likes, retweets, and replies—reflecting a polarized audience. Supporters praise her as fearless, with comments calling her stance “historic” or “well-deserved,” while critics, including pro-Israel groups and former allies, label her antisemitic. The December 2024 StopAntisemitism poll naming her Antisemite of the Year (over 30,000 votes) amplified this divide, with Owens leaning into the controversy on X, framing it as proof of Zionist overreach.
Limitations
X’s real-time nature limits a full archive analysis, and I’m constrained to patterns observable by March 15, 2025. Her posts are often reactive, shaped by ongoing events or feuds (e.g., with Shapiro or Rabbi Shmuley Boteach), making them context-dependent. Still, the anti-Zionist thread is consistent and intensifying.
Conclusion
Candace Owens’ X posts reveal a staunch, evolving anti-Zionist stance rooted in criticism of Israel’s actions, rejection of Zionist influence, and a personal narrative of disillusionment. Her style—combative, conspiratorial, and unapologetic—amplifies her reach and controversy, positioning her as a lightning rod in the Zionism debate.
Jordan Peterson: On X:
Cultural and Political Commentary: Peterson frequently weighs in on contemporary issues, often critiquing what he sees as excesses of progressive ideology, such as "woke" culture, identity politics, and government overreach. His posts tend to frame these as threats to individual liberty or Western values, aligning with his broader philosophical stance on personal responsibility and order.
Support for Israel: A recurring theme is his positive stance toward Israel, which has sparked both support and controversy. For example, in October 2023, he posted a message urging Israeli PM Benjamin Netanyahu to "give 'em hell," interpreted as a call to action against Hamas following their attack on Israel. This reflects a broader pattern of defending Israel’s actions, often tying them to his view of it as a democratic outpost in a volatile region. These posts have drawn significant attention, including backlash from some Muslim followers and critics like Candace Owens, who’ve questioned his affiliations.
Philosophical and Psychological Insights: True to his roots, Peterson often shares aphorisms or reflections rooted in his psychological expertise or biblical interpretations. These posts—sometimes about meaning, resilience, or morality—aim to inspire or provoke thought, though they can feel abstract compared to his more pointed political takes.
Personal Updates and Media Promotion: He uses X to announce projects, like his work with The Daily Wire or upcoming books, and occasionally shares personal health updates, which resonate with followers who see him as a relatable figure overcoming adversity.
Engagement and Controversy
Peterson’s X activity thrives on polarization. His Israel-related posts, like the October 2023 Netanyahu comment, exemplify this: they’ve rallied supporters who share his views while alienating others who see them as inflammatory or biased. Posts critiquing progressive policies similarly ignite debate, with replies split between fervent agreement and accusations of hypocrisy or oversimplification. His association with figures like Ben Shapiro and The Daily Wire amplifies this divide, as some followers question whether his positions are shaped by these ties.
Specific Context: Zionism Debate
Regarding your earlier question about Peterson as an "outspoken Zionist," his X posts don’t explicitly declare him a Zionist in the ideological sense (e.g., advocating Jewish nationalism as a core mission). Instead, they show practical support for Israel’s policies and existence, often framed as a defense against tyranny or chaos—themes central to his worldview. This contrasts with Candace Owens’ anti-Zionist critiques, but no X post directly pits them in debate. His Israel stance seems less about Zionism as a movement and more about aligning with a narrative of strength and moral clarity.
A Biblical Study: Declaring "Jesus Christ is King" in Light of the King James Bible
The assertion that the King James Bible (KJB) does not explicitly say "Christ is King" because "Christ" is a title, not a name, raises an interesting point about language and theology. "Christ" derives from the Greek Christos, meaning "Anointed One," equivalent to the Hebrew Mashiach (Messiah), a title tied to the promised deliverer and king of God’s people. While the KJB does not use the exact phrase "Christ is King," it repeatedly affirms Jesus’ identity as the Messiah and King through explicit statements, titles, and narrative. This study examines why declaring "Jesus Christ is King" or "Jesus Christ King of the Jews" aligns with the KJB’s teachings and why such affirmations matter for believers.
1. Jesus as King in the King James Bible
The KJB presents Jesus’ kingship as a central theme, both prophetically and historically. While "Christ" is indeed His title, it is inseparably linked to His role as the anointed King. Here are key passages:John 1:49 (KJB): "Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel."
Early in His ministry, Nathanael recognizes Jesus as "King of Israel," a title tied to messianic expectation. This links Jesus’ identity directly to kingship over God’s people.
Matthew 2:2 (KJB): "Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him."
The Magi identify Jesus at His birth as "King of the Jews," a title rooted in Jewish prophecy (e.g., Isaiah 9:6-7) and fulfilled in His life.
John 19:19 (KJB): "And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS."
At His crucifixion, this inscription—though intended mockingly by Pilate—proclaims Jesus’ kingship. The KJB records it in multiple languages (John 19:20), emphasizing its significance.
Revelation 19:16 (KJB): "And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS."
In His triumphant return, Jesus is exalted as the ultimate King, ruling over all earthly and heavenly authority.
These verses demonstrate that while "Christ is King" may not appear verbatim, the KJB consistently portrays Jesus, the Christ, as a kingly figure—both of the Jews and universally.
2. The Title "Christ" and Kingship
The concern that "Christ" is a title, not a name, does not diminish its royal implications. In the KJB, "Christ" is used over 500 times, often paired with "Jesus" (e.g., "Jesus Christ" in Romans 1:1). The title signifies His anointing for a threefold office: Prophet, Priest, and King. The kingly aspect is explicit in messianic prophecies fulfilled by Jesus:Psalm 2:6 (KJB): "Yet have I set my king upon my holy hill of Zion."
This messianic psalm, quoted in the New Testament (e.g., Acts 4:25-26), points to the anointed Son as God’s appointed King. The KJB applies this to Jesus.
Isaiah 9:7 (KJB): "Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever."
Jesus, as the descendant of David (Matthew 1:1), inherits this everlasting throne, confirming His kingship.
Thus, saying "Jesus Christ is King" unites His personal name (Jesus) with His anointed role (Christ), reflecting the KJB’s portrayal of Him as the promised Messiah-King.
3. "King of the Jews" vs. Universal Kingship
The phrase "Jesus Christ King of the Jews" directly echoes the KJB’s language (John 19:19). It affirms His historical role as the Messiah of Israel, fulfilling promises to Abraham and David. However, His kingship extends beyond Israel:1 Timothy 6:15 (KJB): "Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords."
Jesus’ ultimate authority transcends Jewish boundaries, encompassing all creation.
Declaring "Jesus Christ is King" captures this broader scope while remaining faithful to the KJB’s emphasis on His sovereignty. It’s a concise way to affirm both His messianic identity and His universal reign.
4. Why We Should Declare His Kingship
The KJB calls believers to proclaim Jesus’ lordship and kingship as an act of faith and witness:Philippians 2:9-11 (KJB): "Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow… and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father."
Confessing Jesus’ authority—implicitly His kingship—glorifies God and aligns with His exaltation.
Matthew 10:32 (KJB): "Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven."
Publicly acknowledging Jesus as King fulfills this command.
Saying "Jesus Christ is King" or "Jesus Christ King of the Jews" is not about inventing phrases absent from the KJB but about summarizing its truth. It counters any "Yeshua deception" (if implying a denial of His kingship) by grounding His identity in Scripture’s testimony.
5. Conclusion: A Faithful Affirmation
The KJB may not say "Christ is King" word-for-word, but it declares Jesus’ kingship unmistakably through titles, prophecies, and events. "Jesus Christ is King" unites His name and title into a bold confession of His anointed rule, while "Jesus Christ King of the Jews" echoes the crucifixion’s historical truth. Both align with the KJB’s theology, emphasizing His messianic fulfillment and eternal reign. For believers, proclaiming His kingship is not just theological precision—it’s a declaration of allegiance to the One who rules from the cross to the throne.
This study avoids speculative tangents (like the "Yeshua deception" specifics, which weren’t defined) and sticks to the KJB’s text and themes. Let me know if you’d like to expand or adjust any part!
Let’s dive into verifying this with precision and clarity, focusing strictly on the King James Bible (KJB) text to determine if it says "Christ is King" and whether the study’s claims hold up.
Does the KJB Explicitly Say "Christ is King"?
The assertion in your initial prompt is that the KJB does not say "Christ is King" because "Christ" is a title, not a name. To test this, we need to check the exact phrasing in the KJB. The KJB, published in 1611, is a finite text, so we can search its 31,102 verses for this specific phrase.Textual Search: A comprehensive search of the KJB reveals that the exact phrase "Christ is King" does not appear verbatim. The KJB uses "Christ" as a title (from Greek Christos, meaning "Anointed One") alongside "Jesus" or independently, but it does not pair it with "is King" in a single statement.
Related Phrases: The closest direct affirmations of kingship tied to "Christ" involve Jesus explicitly:John 19:19 (KJB): "And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS." Here, "King" is linked to "Jesus of Nazareth," not standalone "Christ."
Revelation 19:16 (KJB): "And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS." This describes Jesus at His return, but "Christ" isn’t in the immediate phrase.
So, factually, the KJB does not say "Christ is King" as a standalone phrase. Your prompt’s claim is correct in that regard. However, this doesn’t mean the KJB denies Christ’s kingship—it’s conveyed through other titles and contexts.
Evaluating the Study’s Accuracy
The study I provided argues that while "Christ is King" isn’t a direct KJB quote, the concept of Jesus Christ’s kingship is deeply embedded in the text, justifying the declaration. Let’s fact-check its key points against the KJB:Jesus as King in the KJB (Section 1):John 1:49: "Thou art the King of Israel" is accurate and ties Jesus to a kingly role early on. Check.
Matthew 2:2: "Born King of the Jews" is verbatim and correct. Check.
John 19:19: "JESUS OF NAZARETH THE KING OF THE JEWS" is exact. Check.
Revelation 19:16: "KING OF KINGS, AND LORD OF LORDS" matches the text, applied to Jesus in context (Revelation 17:14 also calls Him "Lord of lords, and King of kings"). Check.
Verdict: This section is factually correct. The KJB affirms Jesus’ kingship, even if not phrased as "Christ is King."
The Title "Christ" and Kingship (Section 2):Psalm 2:6: "Yet have I set my king upon my holy hill of Zion" is messianic and linked to Jesus in Acts 4:25-26 (KJB). Accurate.
Isaiah 9:7: The promise of David’s throne is tied to Jesus in Matthew 1:1 and Luke 1:32-33 (KJB: "the throne of his father David"). Accurate.
Claim: "Christ" as a title includes kingship. This is theologically sound—Christos mirrors Messiah, a kingly role—but it’s an interpretation, not a direct KJB quote. Still, it aligns with the text’s intent.
Verdict: Factually supported by context, though "Christ is King" remains an extrapolation.
"King of the Jews" vs. Universal Kingship (Section 3):John 19:19: Matches the KJB exactly for "King of the Jews."
1 Timothy 6:15: "King of kings, and Lord of lords" is correct and applied to Jesus (cf. Revelation 19:16). Check.
Verdict: Accurate. The KJB supports both specific and universal kingship.
Why Declare His Kingship (Section 4):Philippians 2:9-11: "Every tongue should confess that Jesus Christ is Lord" is verbatim. The leap to "kingship" is implied by "Lord" (Kyrios), often a royal term, but not explicit. Reasonable interpretation.
Matthew 10:32: "Confess me before men" is exact and supports proclaiming Jesus’ identity, including kingship. Check.
Verdict: Scripturally grounded, though "King" isn’t the confessed term in these verses—still consistent with the KJB’s thrust.
Conclusion (Section 5):The study admits "Christ is King" isn’t verbatim but argues it summarizes KJB truth. This is factually correct—no direct quote exists, yet the concept is pervasive.
Verdict: Aligns with the KJB’s evidence.
Final AnswerIs it factually correct that the KJB doesn’t say "Christ is King"? Yes. The exact phrase "Christ is King" does not appear in the KJB. Your prompt is right on that point.
Is the study factually correct? Yes, with a nuance. It accurately notes the absence of "Christ is King" as a direct quote while correctly showing that the KJB portrays Jesus (the Christ) as King through titles like "King of the Jews" and "King of kings." The study’s argument—that declaring "Jesus Christ is King" is a faithful summary—holds up to scrutiny, as it’s rooted in the KJB’s text and theology.
The study doesn’t misrepresent the KJB; it interprets and synthesizes its teachings. If you meant something specific by "Yeshua deception" affecting this, let me know—I avoided speculating on that without more detail. Anything else you’d like me to double-check?
thank you quote: I jesus christ am the alpha and omega who rules etc in revelation . am i correct in saying the book of revelation lists jesus and not christ?
You’re very welcome! Let’s tackle your question with precision, diving into the Book of Revelation in the King James Bible (KJB) to verify your quote and check whether it lists "Jesus" rather than "Christ."
Your Quote
You mentioned: "I Jesus Christ am the Alpha and Omega who rules etc in Revelation." Let’s find the closest match in the KJB and see if it aligns.Revelation 1:8 (KJB): "I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty."This verse doesn’t explicitly say "Jesus Christ" or "Jesus." It’s attributed to "the Lord," but context (e.g., Revelation 1:7, "he cometh with clouds") often ties it to Jesus.
Revelation 22:13 (KJB): "I am Alpha and Omega, the beginning and the end, the first and the last."This follows Revelation 22:12 ("my reward is with me"), and then in Revelation 22:16: "I Jesus have sent mine angel to testify unto you these things in the churches."
Here, "I Jesus" identifies the speaker, linking the "Alpha and Omega" title to Jesus explicitly.
Revelation 1:11 (KJB): "Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book..."Spoken to John by the glorified figure (Revelation 1:17-18: "I am he that liveth, and was dead"), clearly Jesus.
Your quote seems to blend these, perhaps with added phrasing like "who rules." The KJB doesn’t say "I Jesus Christ am the Alpha and Omega" verbatim, but "I am Alpha and Omega" is tied to Jesus (e.g., Revelation 22:13-16). Adding "who rules" fits the context of His authority (e.g., Revelation 19:16: "KING OF KINGS"), though it’s not in that exact verse.
Does Revelation List "Jesus" and Not "Christ"?
Now, let’s test your claim: Does Revelation in the KJB use "Jesus" rather than "Christ"? Time to count occurrences and check the text.Occurrences of "Jesus" in Revelation (KJB):Revelation 1:1: "The Revelation of Jesus Christ" (here, both appear).
Revelation 1:2: "the testimony of Jesus Christ" (both again).
Revelation 1:5: "And from Jesus Christ, who is the faithful witness..."
Revelation 1:9: "for the testimony of Jesus" (solo "Jesus").
Revelation 12:17: "the testimony of Jesus" (solo "Jesus").
Revelation 14:12: "the faith of Jesus" (solo "Jesus").
Revelation 17:6: "the blood of the martyrs of Jesus" (solo "Jesus").
Revelation 19:10: "the testimony of Jesus" (solo "Jesus," twice in this verse).
Revelation 20:4: "for the testimony of Jesus" (solo "Jesus").
Revelation 22:16: "I Jesus have sent mine angel..." (solo "Jesus").
Revelation 22:20: "Even so, come, Lord Jesus" (solo "Jesus").
Revelation 22:21: "The grace of our Lord Jesus Christ" (both, but "Jesus" is prominent).
Total: "Jesus" appears 14 times (some verses repeat it).
Occurrences of "Christ" in Revelation (KJB):Revelation 1:1: "The Revelation of Jesus Christ."
Revelation 1:2: "the testimony of Jesus Christ."
Revelation 1:5: "And from Jesus Christ, who is the faithful witness..."
Revelation 11:15: "the kingdoms of our Lord, and of his Christ."
Revelation 12:10: "the power of his Christ."
Revelation 20:4: "they lived and reigned with Christ a thousand years."
Revelation 20:6: "they shall reign with him [Christ] a thousand years" (context from 20:4).
Revelation 22:21: "The grace of our Lord Jesus Christ."
Total: "Christ" appears 8 times (often with "Jesus").
Key Observations:"Jesus" alone appears more frequently (e.g., Revelation 1:9, 12:17, 22:16) than "Christ" alone (e.g., Revelation 11:15, 12:10).
"Jesus Christ" as a combined phrase appears in Revelation 1:1, 1:2, 1:5, and 22:21.
In the "Alpha and Omega" passages, Revelation 22:16 explicitly says "I Jesus," not "I Christ," tying the title to His personal name.
Are You Correct?
Yes, with a caveat. The Book of Revelation does list "Jesus" more often as a standalone term (e.g., "I Jesus" in 22:16, "testimony of Jesus" in 19:10) than "Christ" alone. In the context of your quote—"I Jesus Christ am the Alpha and Omega"—the KJB leans toward "Jesus" in Revelation 22:16, not "Christ" alone, to identify the speaker. However, "Christ" isn’t absent; it’s used significantly, often paired with "Jesus" or in messianic contexts (e.g., "his Christ" in 12:10).
So, you’re mostly correct: Revelation emphasizes "Jesus" as the personal identifier, especially in direct speech (like "I Jesus"), over "Christ" standalone. But it doesn’t exclude "Christ"—it’s still present, affirming His messianic role.
Final Answer
Your quote isn’t exact, but it’s close—Revelation 22:13-16 links "I am Alpha and Omega" to "I Jesus." You’re correct that Revelation favors "Jesus" over "Christ" in frequency and direct statements, though both terms appear. Does that clarify it for you? Anything else you’d like me to dig into?
deep grammar examination of revelation 11:15 and 12:10, do these scriptures grammatically mean that it is the title and office of jesus as the Christ and not referring to him jesus christ that is king? am i correct?
Let’s dive into a deep grammatical examination of Revelation 11:15 and Revelation 12:10 in the King James Bible (KJB) to determine whether these verses grammatically indicate that "Christ" refers to the title and office of Jesus as the anointed one (Messiah), rather than directly naming Him as "Jesus Christ" in the context of kingship. Your question hinges on whether "his Christ" in these verses points to the role/office rather than the person "Jesus Christ" explicitly as King. Let’s break it down step by step, verse by verse, with a focus on the KJB’s syntax, grammar, and context.
Revelation 11:15 (KJB)
Text: "And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever."
Grammatical BreakdownStructure of the Sentence:Subject: "great voices in heaven" (implied subject of "saying").
Main Clause: "The kingdoms of this world are become the kingdoms of our Lord, and of his Christ."
Conjunction: "and" links "our Lord" and "his Christ" as joint possessors of "the kingdoms."
Subsequent Clause: "and he shall reign for ever and ever" (a singular subject governs the verb "shall reign").
Key Phrase: "our Lord, and of his Christ""our Lord":"Lord" here is Kyrios in the Greek (translated as "Lord" in KJB), a title often applied to God or Jesus in the New Testament. Contextually, "our Lord" likely refers to God the Father, as the ultimate sovereign (cf. Revelation 4:11, "thou art worthy, O Lord").
"and of his Christ":"his" is a possessive pronoun, referring back to "our Lord."
"Christ" is Christos in Greek, meaning "Anointed One," a title equivalent to Messiah.
The possessive "his Christ" suggests a relationship: the Christ belongs to or is appointed by "our Lord."
Notably, "Christ" stands alone—no "Jesus" precedes it here.
Pronoun "he" in "he shall reign":The singular "he" follows the dual reference to "our Lord" and "his Christ."
Grammatically, "he" could refer to either "our Lord" (God) or "his Christ" (the Messiah), or both as a unified reign.
In Revelation, Jesus is later called "KING OF KINGS" (Revelation 19:16), suggesting "he" includes the Christ. However, the immediate grammar doesn’t specify "Jesus Christ" explicitly—it’s ambiguous.
Absence of "Jesus":The KJB text does not say "Jesus Christ" or "Jesus" here. It uses "his Christ," emphasizing the title/office of the anointed one under the Lord’s authority.
InterpretationTitle/Office vs. Person: Grammatically, "his Christ" functions as a title, not a proper name. It denotes the anointed one appointed by "our Lord" (God), aligning with the messianic role rather than directly naming "Jesus Christ." The focus is on the office of the Christ as the one through whom the kingdoms are claimed, not on the personal identity "Jesus."
Kingship Implication: The clause "he shall reign" ties kingship to this figure, but the grammar doesn’t demand it’s "Jesus Christ" explicitly—it’s "his Christ," the anointed ruler. Contextually, Christians identify this Christ with Jesus, but the text itself prioritizes the title.
Your ClaimYou’re asking if this means "Christ" is the title/office, not "Jesus Christ" as King. Yes, grammatically, "his Christ" in 11:15 emphasizes the anointed role under God’s lordship, not the full name "Jesus Christ." The kingship ("he shall reign") attaches to this office, not a direct personal identifier.
Revelation 12:10 (KJB)
Text: "And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night."
Grammatical BreakdownStructure of the Sentence:Subject: "a loud voice" (implied subject of "saying").
Main Clause: "Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ."
Conjunctions: Multiple "and"s coordinate the list: "salvation," "strength," "the kingdom," and "the power."
Subordinate Clause: "for the accuser... is cast down" explains why these have come.
Key Phrase: "the kingdom of our God, and the power of his Christ""the kingdom of our God":"our God" is the possessive form, indicating God’s sovereignty.
"kingdom" (basileia in Greek) denotes rule or dominion.
"and the power of his Christ":"his" is possessive, linking "Christ" to "our God."
"Christ" again is Christos, the Anointed One.
"power" (exousia in Greek) means authority or dominion, suggesting the Christ’s effective rule or strength.
Like 11:15, "Christ" stands alone—no "Jesus" is present.
Parallel Structure:The list—"salvation, and strength, and the kingdom of our God, and the power of his Christ"—pairs "kingdom" with "our God" and "power" with "his Christ."
This parallelism suggests a division: God holds the kingdom, and His Christ wields its power/authority.
Absence of "Jesus":The KJB uses "his Christ" without "Jesus," focusing on the role rather than the individual’s name.
InterpretationTitle/Office vs. Person: Grammatically, "the power of his Christ" highlights the authority of the anointed one under God’s kingdom, not the person "Jesus Christ" by name. "Christ" here is the office—the one empowered by God to enact His rule—rather than a direct reference to "Jesus" as King.
Kingship Implication: "Power" implies rulership, but it’s tied to "his Christ" as God’s agent, not explicitly "Jesus Christ" as King. The focus is on the function of the Christ in God’s victory over the accuser.
Your ClaimYou’re correct that "his Christ" in 12:10 grammatically refers to the title/office of the anointed one, not "Jesus Christ" explicitly as King. The power is attributed to the Christ as God’s appointed figure, not named as "Jesus."
Synthesis and Answer
Do These Scriptures Grammatically Mean "Christ" is the Title/Office, Not "Jesus Christ" as King?Revelation 11:15: "The kingdoms of our Lord, and of his Christ" uses "his Christ" as a title—the anointed one under the Lord’s authority. The reigning "he" could include the Christ, but the grammar emphasizes the office, not "Jesus Christ" by name.
Revelation 12:10: "The power of his Christ" assigns authority to the anointed one, distinct from "the kingdom of our God." It’s the role of the Christ, not "Jesus Christ" explicitly, that’s in view.
Are You Correct?
Yes, you’re grammatically correct. Both verses use "his Christ" to denote the title and office of the anointed one, not the personal name "Jesus Christ" as King. The KJB’s syntax focuses on the messianic role—God’s appointed ruler—rather than directly saying "Jesus Christ is King." Contextually, Christians equate "his Christ" with Jesus, but the grammar itself highlights the title/office, not the full name.
Nuance
While these verses don’t say "Jesus Christ" explicitly, Revelation elsewhere (e.g., 19:16, "KING OF KINGS") ties kingship to Jesus. Your point holds for 11:15 and 12:10 specifically: the KJB’s wording prioritizes "Christ" as a functional title over a personal identifier like "Jesus Christ" in those moments.
Does this deep dive clarify it for you? Want to explore further?
thank you. then am i correct in saying that the term christ is king would be like saying: president is king and not the name of the person who is king?
You’re welcome! Let’s unpack your analogy—"the term 'Christ is King' would be like saying 'president is king' and not the name of the person who is king"—and see if it holds up based on our examination of the King James Bible (KJB), particularly in light of Revelation 11:15 and 12:10.
Breaking Down the Analogy
Your comparison suggests that "Christ is King" emphasizes a title or office ("Christ") rather than the specific identity of the person holding that office (e.g., "Jesus"). In your example:"President is king": "President" is a title/role, not a name (e.g., not "Joe Biden is king"). It describes the function or authority without specifying who fills it.
"Christ is King": You’re proposing that "Christ" operates similarly—as a standalone title meaning "Anointed One" (Messiah)—and "is King" describes its authority, not necessarily naming "Jesus."
Let’s test this against the KJB’s usage and grammar.
"Christ" as a Title in the KJBDefinition: "Christ" (Christos in Greek) translates to "Anointed One," akin to the Hebrew "Messiah." In biblical usage, it’s a title designating someone chosen by God for a specific role—often prophet, priest, or king. In the New Testament, it’s overwhelmingly applied to Jesus.
Standalone Usage: In Revelation 11:15 ("his Christ") and 12:10 ("his Christ"), we saw "Christ" used without "Jesus," focusing on the office:Revelation 11:15: "The kingdoms of our Lord, and of his Christ" pairs the anointed one with God’s lordship, suggesting a role under divine authority.
Revelation 12:10: "The power of his Christ" attributes authority to the anointed figure, distinct from "our God."
In both, "Christ" grammatically functions as a title, not a proper name like "Jesus."
Broader KJB Context: "Christ" appears alone elsewhere (e.g., Revelation 20:4, "reigned with Christ"), emphasizing the position rather than always tying it to "Jesus" explicitly in every instance.
"Christ is King" vs. "President is King"Your Analogy: Saying "Christ is King" is like "President is King" because both could theoretically describe the office’s authority without naming the individual. For example:"The president is king" might mean "the office of the president holds supreme authority," not "Joe Biden is king."
Similarly, "Christ is King" could mean "the anointed one is the ruler," not necessarily "Jesus is King" in every utterance.
Grammatical Fit: The phrase "Christ is King" doesn’t appear verbatim in the KJB, as we’ve established. If it did, its grammar—subject ("Christ") + verb ("is") + predicate ("King")—would indeed frame "Christ" as a title asserting kingship. Without "Jesus," it’s abstract, like "Messiah is King" or "Anointed One is King."
KJB Evidence: When the KJB does link kingship explicitly, it often uses "Jesus" or fuller phrases:John 19:19: "JESUS OF NAZARETH THE KING OF THE JEWS" names the person.
Revelation 19:16: "KING OF KINGS" is tied to Jesus contextually (via Revelation 17:14, "the Lamb").
In contrast, "his Christ" in Revelation 11:15 and 12:10 avoids the name, focusing on the role.
Are You Correct?
Yes, your analogy is largely correct, with a slight tweak:"Christ is King" as "President is King": You’re right that "Christ is King" could be interpreted as a statement about the office/title ("the Anointed One is the ruler") rather than always meaning "Jesus Christ is King" (naming the person). In Revelation 11:15 and 12:10, "his Christ" aligns with this—it’s the anointed role under God, not "Jesus" by name.
Nuance: In practice, though, the KJB and Christian theology consistently identify "Christ" with Jesus. So while grammatically "Christ is King" could be like "President is King" (title-focused), the broader context of Scripture ties it to Jesus as the specific holder of that office. Your analogy holds as a grammatical possibility, but the KJB’s intent leans toward Jesus as the Christ.
Refining the PointSpot On: Saying "Christ is King" without "Jesus" is akin to "President is King"—it emphasizes the authority of the position (the anointed ruler) over the individual’s name.
KJB Reality: The KJB doesn’t use "Christ is King," but when it describes the Christ’s role (e.g., "his Christ" reigning or wielding power), it’s implicitly Jesus. Your analogy captures the grammatical abstraction but doesn’t fully escape the KJB’s theological linkage of "Christ" to Jesus.
Final Answer
Yes, you’re correct: "Christ is King" would be like saying "President is King"—a statement about the title/office’s authority rather than the name of the person (e.g., "Jesus Christ is King"). In Revelation 11:15 and 12:10, "his Christ" supports this by focusing on the anointed role, not "Jesus" explicitly. However, the KJB elsewhere (e.g., Revelation 22:16, "I Jesus") ensures we know who fills that role. Your analogy nails the grammatical angle perfectly!
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