The Word of God; A Deep King James Bible Understanding
John 1:1
“In the beginning was the Word, and the Word was with God, and the Word was God.”
King James Version (KJV)
John 1:2
“The same was in the beginning with God.”
King James Version (KJV)
John 1:3
“All things were made by him; and without him was not any thing made that was made.”
King James Version (KJV)
John 1:14
“And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.”
King James Version (KJV)
Hebrews 4:12
“For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.”
King James Version (KJV)
1 Corinthians 15:45
“And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.”
King James Version (KJV)
1 John 1:2, where the same construction ("eternal life was with [pros] the Father") clearly refers to an attribute or aspect of God (eternal life), not a separate person. No one interprets eternal life as a second person co-existing with the Father—it's simply something that pertains to God Himself.
Just as I explain in my blog that phrases like "on the right hand," "in the right hand," or "at the right hand" of God (e.g., Psalm 110:1, Hebrews 1:3) are metaphors for authority, power, and glory given to the exalted Christ (without implying a literal second divine person sitting beside God), the "with God" (pros ton theon) in John 1:1-2 functions similarly.
It poetically expresses the divine Word (God's own thought, plan, or expression) as eternally pertaining to or in intimate relation with God—not a separate person, but God's own essence and self-expression.
This preserves strict monotheism (Deuteronomy 32:39: "there is no god with me") while affirming the Word was God (John 1:1c). The preposition here is metaphorical and relational, like the "right hand" imagery—pointing to divine authority and unity, not plurality of persons. Thus, John 1:2 supports Oneness: one God, whose Word eternally belongs to and reveals Him.
Essential Background Studies:
Let Us EXAMINE Ourselves #Gospel #KJV #Godhead #doctrinematters
https://www.thethirdheaventraveler.com/2025/0S1/let-us-examine-ourselves-gospel-kjv.html
The Messianic Psalms are vital to our Faith 7 Part Study:
https://www.thethirdheaventraveler.com/2024/10/the-messianic-psalms-are-vital-to-our.html
Why the King James Bible has Holy Ghost and Holy Spirit #doctrinematters
Godhead vs Trinity and why this matters
Who is Jesus Christ? Godhead versus Trinity by Cameron Moshfegh
Trinity is Pagan Practice of Polytheism in Mainstream Christianity #EndTimes #Apostasy
KJV Bible Study Makes Saints Doctrinal Scholars
https://www.thethirdheaventraveler.com/2026/01/kjv-bible-study-makes-saints-doctrinal.html
Jesus is MELCHIZEDEK and why this is essential to know Him and Ourselves of the Order of Melchizedek
https://www.thethirdheaventraveler.com/2026/01/jesus-is-melchizedek-and-why-this-is.html
What is the Word of God? A Deep King James Bible Understanding
Jesus Christ.
As I prepared this study about the Bible - The Word of God - I was overwhelmed by the depth of knowing Jesus Christ as He - through His Spirit (the Spirit of Christ abiding in me - Romans 8:9, 1 John 1:1 KJV) kept revealing Himself deeper and deeper as the Master teaching me DOCTRINE of His Word - in essence HIMSELF and Him crucified.
1 Corinthians 2:2-5
King James Version
2 For I determined not to know any thing among you, save Jesus Christ, and him crucified.
3 And I was with you in weakness, and in fear, and in much trembling.
4 And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power:
5 That your faith should not stand in the wisdom of men, but in the power of God.
I can not stress enough how this study turned into a very personal intimate time with my Lord and understanding Him personally as THE WORD:
The Word of God IS Jesus Christ and IS Scripture . This demands a profound understanding of the meaning of terms: the LOGOS - the RHEMA - the Holy Ghost - the Holy Spirit - the Godhead and NOT the Trinity is revealed as God words on a page existing as God's powerful, living revelation of Himself in BODY, SOUL, and SPIRIT.
What we see literally throughout scripture is JESUS CHRIST - Himself and His creation of man in His Image and after His Likeness. Genesis 1:26, John 1:3, 14:9, Colossians 1:16, 2:8,9, 1 Thessalonians 5:23 KJV. All of this is explained in Essential Study Links provided.
Using the King James Version (KJV), here's a clear breakdown:
The Body of Jesus Christ: The Word Made Flesh = The Godhead (Jesus Christ exists in scripture as the FULLNESS of the Godhead BODILY) Colossians 2:8,9 KJV.
Building upon the eternal Logos as the Creator ("In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made." - John 1:1-3 KJV), the King James Bible reveals this same Word manifesting in a physical body for our salvation.
The Communion - Lord's Supper and the Ultimate Marriage Supper of the Lamb.
https://www.thethirdheaventraveler.com/2020/06/communion-essential-truth-and-pure.html
https://www.thethirdheaventraveler.com/2023/01/jesus-judas-and-bryan-denlinger.html
Jesus Christ, making His body the tangible embodiment of the divine Word. This connects directly to communion, where Jesus declares, "Take, eat: this is my body, which is broken for you: this do in remembrance of me... This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me." (1 Corinthians 11:24-25 KJV; see also Luke 22:19-20 KJV: "This is my body which is given for you... This cup is the new testament in my blood, which is shed for you.") Here, the body and blood - Jesus Christ - who became flesh to redeem us.
"And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory." (1 Timothy 3:16 KJV).
The body of Jesus is thus the visible, touchable form of the invisible God (Colossians 1:15 KJV: "Who is the image of the invisible God, the firstborn of every creature"), through whom creation occurred (Colossians 1:16 KJV: "For by him were all things created, that are in heaven, and that are in earth, visible and invisible... all things were created by him, and for him").
This bodily manifestation was prepared specifically for sacrifice, as prophesied: "Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: In burnt offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God." (Hebrews 10:5-7 KJV, quoting Psalm 40:6-8 KJV).
Jesus Christ the BODY "body prepared" is the Word's entry into humanity, fulfilling the Father's will in the singular Godhead (Isaiah 9:6 KJV: "For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called... The mighty God, The everlasting Father").
I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world." (John 6:51 KJV).
Isaiah 53 KJV vividly depicts the bodily sacrifice: "He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed." (Isaiah 53:3-5 KJV).
Here, the "wounded," "bruised," and "stripes" refer to the physical body of the Servant—prophesying the scourging and crucifixion of Jesus' flesh. This connects seamlessly to the communion declaration: "this is my body, which is broken for you" (1 Corinthians 11:24 KJV), and "my blood... which is shed for you" (Luke 22:20 KJV). The Word, who created all things (John 1:3 KJV), willingly subjected His prepared body (Hebrews 10:5 KJV) to this suffering, as Isaiah foretells: "He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth." (Isaiah 53:7 KJV).
Finally, the fullness of this connection is in Colossians 2:9 KJV: "For in him dwelleth all the fulness of the Godhead bodily." The Word (John 1:1-3) dwells bodily in Jesus, making communion a participation in the one God's essence: "The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?" (1 Corinthians 10:16 KJV)
The Body of Jesus Christ body completes the revelation—Word as Spirit (breath/inspiration), Soul (mind/will in obedience), and Body (flesh for sacrifice)—all in Jesus Christ as Him existing in the FULNESS of the Godhead BODILY.
In Essence the MYSTERY revealed by Jesus Christ to Paul.
The Gospel of our Salvation revealed by the Mystery given to Paul. WE ARE SAVED IF WE BELIEVE CHRIST DIED FOR OUR SINS ACCORDING TO THE SCRIPTURES, HE WAS BURIED, AND HE ROSE AGAIN ACCORDING TO THE SCRIPTURES. 1 Corinthians 15:1-4 KJV.
The Mystery of our being grafted into the missing Olive Branch as the wife, the bride of Christ, one in Israel. See studies in essential study links above.
The Mystery of our redemption and becoming joint heirs with Jesus Christ and we will reign with him as Kings and Priests - in the Order of Melchizedek See studies in essential study links above.
Jesus Christ is the Eternal Word (Logos)
John 1:1 KJV — "In the beginning was the Word, and the Word was with God, and the Word was God."
John 1:14 KJV — "And the Word was made flesh, and dwelt among us..."
Jesus is the incarnate Word—God's complete self-expression, divine essence made visible.
It is here that the Blog post from Brother Cameron Moshfegh is so essential to comprehend the Godhead must be comprehended because IF we do not know who Jesus Christ is - we can not fully comprehend LOGOS - The WORD.
Who is Jesus Christ? Godhead versus Trinity by Cameron Moshfegh
https://www.thethirdheaventraveler.com/2024/03/it-brings-tears-to-my-eyes-reading-your.html
Excerpt: "The term "person" in Scripture always refers to a single visible body, and that Trinitarian ideas distort the truth by applying human philosophy to the divine Spirit (citing Colossians 2:8; Romans 1:22-23). Key verses like John 14:8-9 ("He that hath seen me hath seen the Father") and John 17:21-23 underscore perfect unity, with Jesus as the full embodiment of God in flesh—tears come from contemplating the depth of redemption where God Himself bore the curse (Galatians 3:13; Isaiah 53:10)."
To clearly simplify:
He is the creative power behind all things (John 1:3), the fulfillment of God's plan, and the way we know the Father (Hebrews 1:1-3 KJV). Knowing Jesus is knowing God's heart revealed.
LOGOS the Articulate Will of God
Articulate Will: logos in John 1:1 KJV as God's eternal expression, reason, plan, and articulate will—His declarable divine purpose made manifest - BECAME FLESH and that is Jesus Christ who is revealed by the Holy Ghost himself who is the Spirit of God who is the Spirit of Christ who is the Spirit of Truth (Romans 8:9, John 16:13 KJV) .
We are commanded to compare SPIRITUAL things with SPIRITUAL and that the CARNAL man does NOT COMPREHEND. 1 Corinthians 2:13-15 KJV
1 Corinthians 2:13
“Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.”
King James Version (KJV)
Verse 14:
But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.
Articulate Will" in the context of Logos (as referenced in John 1:1 KJV — "In the beginning was the Word, and the Word was with God, and the Word was God") is a helpful modern theological phrase that seeks to capture the rich, multi-layered meaning of the Greek term Logos (Λόγος).
While "Word" is the standard English translation, Logos carries far deeper implications in both Jewish and Greco-Roman thought. However, I found something interesting by examining the word "WORD" in English as follows in the Oxford English Dictionary pages 3816-17.
Oxford Dictionary Meaning of "Word"
According to the Oxford English Dictionary (OED), "word" has extensive definitions spanning nouns, interjections, and verbs, with over 1000 years of attested usage. Here are the primary meanings:
As a Noun
Something that is or has been said; an utterance, a statement, a speech, a remark (now somewhat rare in general sense).
A single unit of language that means something and can be spoken or written (e.g., "Do not write more than 200 words").
A thing that you say; a remark or statement (e.g., "Let me have a word with you").
News or information (e.g., "Any word from Joe?").
A command, password, or motto (e.g., "He gave the word to retreat").
A promise or declaration (e.g., "You have my word").
(In plural) Angry speech or argument (e.g., "They had words").
(Capitalized) The Bible "the Word of God"
As an Interjection
Used to express agreement or affirmation (e.g., "Word!").
As a Verb (Less Common)
To express in words; to phrase (e.g., "The request was worded vaguely").
The OED notes its first attestation around 900 CE in Old English texts, with etymology aligning with the Germanic and PIE roots described above.
The Root from LOGOS in Greek:
https://x.com/i/grok/share/a15KtlchdhhUOd1VAJqgioii5
The Greek word λόγος (lógos) has a rich and multifaceted etymology rooted in ancient Indo-European linguistics, evolving through Proto-Greek and Classical Greek usages. Its development reflects a progression from concrete notions of gathering or collecting to abstract concepts of speech, reason, and order.
Proto-Indo-European (PIE) Origins
The deepest reconstructible root of lógos is the PIE verb stem *legʷ- (or *leǵ- in some notations), meaning "to collect, gather, or pick up." This root carried connotations of assembling items, such as words or thoughts, into a coherent whole.
Derivatives from this PIE root often involved notions of selection or enumeration, implying a process of "picking out" elements to form something structured. Cognates in other Indo-European languages include:
Sanskrit लेखा (lekhā, "line, stroke" or "writing," from gathering marks).
Avestan *raēk- (related to "leave" or "inherit," from gathering possessions).
Latin forms (though avoiding direct Latin expressions here, the shared PIE heritage shows parallels in collection-themed words across branches).
The suffixed form *log-o- emerged, emphasizing the result of gathering—particularly in the context of "gathering words" or "collecting thoughts" for expression.
Proto-Greek and Early Greek Development
In Proto-Greek (around 2000–1600 BCE), the root evolved into légō (λέγω), a verb meaning "to gather, pick up, count, or recount." This verb form is attested in Linear B scripts (Mycenaean Greek, ca. 1400–1200 BCE), where it appears in contexts of enumeration, such as tallying goods or recounting events.
By Homeric Greek (ca. 8th century BCE, as in the Iliad and Odyssey), légō had expanded to "to say, tell, or speak," shifting from physical gathering to verbal assembly—i.e., "picking words" to form speech. The noun lógos derived directly from this verb, initially meaning "a gathering" or "collection," but quickly specializing in "a collection of words" or "speech."
Key early senses in Archaic Greek (ca. 800–500 BCE):
"Word" or "utterance" (as a spoken unit).
"Account" or "reckoning" (from counting/gathering, e.g., in financial or narrative contexts).
"Story" or "tale" (a gathered sequence of events).
Classical Greek Expansion (5th–4th Centuries BCE)
In the works of philosophers like Heraclitus (ca. 535–475 BCE), lógos gained profound depth as "reason" or "principle"—the underlying order that "gathers" the cosmos into harmony. Heraclitus used it to denote the rational structure governing change and unity in the universe, blending speech with cosmic logic.
Plato (ca. 428–348 BCE) and Aristotle (ca. 384–322 BCE) further broadened it:
Plato: Lógos as "discourse" or "rational account," contrasting with mŷthos (myth); it involved logical argumentation.
Aristotle: In rhetoric, lógos meant "logical appeal" or "proof through reason," emphasizing structured thought.
Additional senses included "proportion" (mathematical gathering of ratios), "law" (gathered rules), and "definition" (collecting essential qualities).
It encompasses reason, logic, discourse, plan, purpose, expression, and intelligent order.
When applied to God in John's prologue, the Logos is understood as God's eternal, perfect self-expression — the full, clear, and purposeful communication of who God is, what God thinks, and what God intends.
Why "Articulate Will"?
The phrase "Articulate Will" emphasizes several key aspects of the Logos:
Articulate → clear, expressed, spoken-out, well-formed, intelligible (not vague or hidden).
Just as a human "word" articulates inner thought into something communicable, the divine Logos is God's inner life, mind, and intention made fully expressive and understandable.Will → purpose, intention, determination, decree, plan.
The Logos is not a random thought, but the active, purposeful will of God — the blueprint, the decision, the sovereign intention by which everything exists>
WILL > Equals the faculty of the SOUL that expresses our volition, desire, thoughts, feelings, emotions, personality, character etc.
SOUL in scripture first mention:
Genesis 2:7
“And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.”
Isaiah 53:10
“Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.”
King James Version (KJV)
1 Corinthians 15:45
“And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.”
King James Version (KJV)
Comparing Hebrews 4:12 and 1 Corinthians 15:45: The Connection Through "Quick" and "Quickening"
The connection centers on the concept of spiritual life: the Word is inherently alive ("quick") and penetrates to divide soul from spirit, while Christ, as the last Adam, becomes a "quickening" (life-giving) spirit, resurrecting and vivifying believers.
Greek Analysis
Hebrews 4:12 - "Quick": The Greek word is zōn (ζῶν), the present active participle of zaō (ζάω, Strong's G2198). It means "living" or "alive," denoting ongoing vitality or life force, not speed. In context, it describes the Word of God as dynamically alive, actively piercing and discerning like a sword that separates soul (psychē, mind/will/emotions) from spirit (pneuma, divine breath/life), echoing the creative breath in Genesis 2:7 and John 20:22.
1 Corinthians 15:45 - "Quickening": The Greek is zōopoioun (ζωοποιοῦν), from zōopoieō (ζωοποιέω, Strong's G2227). It means "life-giving" or "to make alive/to vitalize," combining zaō (live) with poieō (make). In context, it contrasts Adam (a "living soul," psychēn zōsan) with Christ (a "quickening spirit," pneuma zōopoioun), highlighting Christ's role in resurrection: He imparts eternal life, as seen in Romans 8:11 KJV ("But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you").
Both Greek terms root in zaō (life/living), forging the connection: The living (zaō) Word in Hebrews is the same life-giving (zōopoieō) essence embodied in Christ's Spirit, who quickens (revives) believers from spiritual death (Ephesians 2:1 KJV: "And you hath he quickened, who were dead in trespasses and sins").
Oxford English Dictionary (OED) Definitions and Etymology
"Quick": In OED, the primary archaic sense (relevant to KJV) is "alive, living; endowed with life," from Old English cwic (or cwicu), meaning "alive, animated, alert." Etymology traces to Proto-Germanic kwikwaz ("alive"), from Proto-Indo-European (PIE) gʷih₃wós ("alive"), related to Latin vīvus ("living"), Greek bíos ("life"), and Sanskrit jīvá ("alive"). In biblical context, this underscores the Word as vitally alive, not merely "fast"—a later semantic shift (from "animated" to "swift" by the 14th century, per OED). Examples include "quick and dead" (living and dead) in creeds, or "quicksilver" (mercury, "living silver" due to its motion).
"Quickening": OED defines it as "the action of making alive; animation, vivification," or "the first motion of a fetus felt by the mother" (sensing life). As a verbal noun from "quicken" (v.), it derives from "quick" + "-en" (causative suffix), meaning "to give life to; to revive." Etymology parallels "quick": Old English cwiccian ("to make alive"), from the same PIE *gʷih₃w- root. In scriptural context, it evokes resurrection and spiritual rebirth, as in John 5:21 KJV ("the Son quickeneth whom he will").
The etymological link is evident: Both words stem from the core idea of "life" in Germanic/PIE roots, where "quick" is the state of being alive, and "quickening" is the act of imparting that life. In KJV English (1611), this archaic usage preserves the vitality connotation, aligning with Greek zaō/zōopoieō.
Read all of John Chapter 11 KJV - focusing on verses 25 and 26:
And whosoever liveth and believeth in me shall never die. Believest thou this?
John 6:38
“For I came down from heaven, not to do mine own will, but the will of him that sent me.”
King James Version (KJV)
Hebrews 4:12
“For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.”
King James Version (KJV)
This soul-rending typifies what the living Word does in us (Hebrews 4:12): sharper than any two-edged sword, it pierces to the dividing asunder of soul and spirit, exposing sin’s grip, convicting the heart, and enabling spiritual rest. Just as Christ emptied Himself for our redemption, His Word now empties us of self..."
1 Corinthians 2:13 — "Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual."
1 Corinthians 2:14 — "But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned."
Articulate Will": Connections to the Faculty of the Soul and the Holy Ghost
Building on our study of logos in John 1:1 KJV as God's eternal expression, reason, plan, and articulate will—His declarable divine purpose made manifest
The Spoken/Creative Word of God
From creation onward, God's Word brings life and order.
Genesis 1:3 KJV — "And God said, Let there be light: and there was light."
Psalm 33:6 KJV — "By the word of the LORD were the heavens made..."
This is God's authoritative utterance (dabar in Hebrew, often rendered as logos or rhema in Greek contexts), instantly accomplishing His will.
The Written Scriptures as the Word of God
The Bible is God's inspired, preserved revelation for doctrine, reproof, correction, and instruction.
2 Timothy 3:16-17 KJV — "All scripture is given by inspiration of God, and is profitable..."
Hebrews 4:12 KJV — "For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit..."
It is living, active, and judges thoughts and intents.
The Spoken/Personal Application (Rhema)
Note:
DANGER OF MODERN BIBLE SCHOLARS regarding LOGOS and RHEMA.
Of no surprise I found the following: Quote from XAI:
“Scholarly consensus (e.g., from GotQuestions.org, Biblical Hermeneutics Stack Exchange, and lexicons) is that the Bible does not make a hard distinction where logos = only written Scripture and rhema = only living/spoken/personal word. The popular view is more of a helpful application (especially for personal devotion) than a rigid Greek rule. The Holy Spirit can quicken any Scripture (logos) into a personal, life-giving rhema utterance.” End Quote.
Most modern Bible scholars dismiss logos and rhema as interchangeable synonyms, missing Luke's deliberate nuance. In Luke 22:61, Peter remembers the logos of the Lord—emphasizing divine purpose and eternal intent—while Matthew 26:75 and Mark 14:72 use rhema, focusing on the mere spoken utterance. Luke highlights deeper significance, not sameness.
Expounding on the Word Choice in Peter's Denial Account
The Synoptic Gospels record Peter's remembrance of Jesus' prediction during his denial, but Luke's choice of logos in Luke 22:61 KJV contrasts with rhema in Matthew 26:75 and Mark 14:72, highlighting Luke's emphasis on deeper purpose over mere utterance.
KJV Quotations
Matthew 26:75 KJV: "And Peter remembered the word [Greek: rhema] which Jesus had said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly."
Mark 14:72 KJV: "And the second time the cock crew. And Peter called to mind the word [Greek: rhema] that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept."
Luke 22:61 KJV: "And the Lord turned, and looked upon Peter. And Peter remembered the word [Greek: logos] of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice."
The Distinction in Usage
In Matthew and Mark, rhema (ῥῆμα) focuses on the specific spoken utterance—the immediate, verbal prediction Jesus made earlier that evening (e.g., Matthew 26:34; Mark 14:30). It emphasizes the content of what was said in the moment, aligning with their more narrative-driven styles that recount events straightforwardly, highlighting the fulfillment of the spoken words as Peter hears the rooster crow.
Luke, however, uses logos (λόγος), which carries broader connotations of reason, discourse, plan, or divine expression. Here, it shifts attention to the purpose and significance behind the Lord's statement—"how he had said unto him" (Luke 22:61)—portraying it not just as a casual prediction but as an intentional, authoritative declaration tied to Jesus' omniscient will and redemptive plan. This is amplified by Luke's unique addition: Jesus turns and looks at Peter (absent in Matthew/Mark), underscoring a moment of profound conviction and grace, where the "word" reveals deeper divine intent.
Luke's Characteristic Focus on "Why"
This word choice exemplifies Luke's technical and purposeful style:
As a physician and historian (Luke 1:1-4 KJV), Luke often delves into the "why" behind events, providing explanatory depth. For instance, he uses precise terms to convey underlying meaning, as seen in his medical details (e.g., "great fever" in Luke 4:38 vs. simpler "fever" in parallels).
In this scene, logos elevates the prediction from a mere spoken rhema to a manifestation of God's eternal logos (echoing John 1:1's divine Word), emphasizing themes of repentance, forgiveness, and divine sovereignty central to Luke's Gospel (e.g., Luke's unique parables like the Prodigal Son stress restoration).
The switch isn't contradiction but intentional: Matthew/Mark stress the event's immediacy; Luke illuminates its theological weight, showing Peter's denial as part of a larger divine narrative leading to his restoration (Luke 22:32: "I have prayed for thee, that thy faith fail not").
In essence, while English unifies "word," Luke's logos unveils a layer of eternal purpose—Jesus' declaration as God's articulated will—distinct from the rhema's focus on spoken words in Matthew and Mark, enriching our understanding of Christ's knowing gaze and Peter's transformative remorse.
English "word" unifies this in our translations, but grasping logos unveils Christ's divinity: He is the eternal Word, embodying God's very essence, not merely speaking it.
John 1:1 KJV — "In the beginning was the Word [logos], and the Word [logos] was with God, and the Word [logos] was God."
This declares Jesus as the pre-existent, personal expression of God—distinct in relation yet fully one with God in essence and being. John 1:14 KJV confirms: "And the Word [logos] was made flesh, and dwelt among us..." The Logos became incarnate in Christ, making the invisible God visible and knowable.
Why this is huge: Jesus as Logos means He is God's complete self-revelation—His wisdom, will, creative power, and heart fully expressed. Through Him, all things were created (John 1:3 KJV), and He brings life and light (John 1:4-5).
This oneness is further seen in Hebrews 1:1-3 KJV: God, who spoke in times past by the prophets, has in these last days spoken by His Son, whom He appointed heir of all things, by whom also He made the worlds; who being the brightness of His glory, and the express image of His person...
Profoundly, knowing Jesus is knowing God's heart revealed—because the Son is the very Word and perfect image of the Father, one in divine essence and purpose.
Luke's Distinct Use of Logos in Peter's Denial Account
In the account of Peter's denial, Matthew 26:75 and Mark 14:72 both record Peter remembering the rhema (spoken word/utterance) which Jesus had said—focusing on the actual words spoken in the moment. Luke 22:61, however, states Peter remembered the logos of the Lord, how He had spoken it. This shift is purposeful: while Matthew and Mark emphasize the content of the spoken prediction itself, Luke directs attention to the deeper significance and divine intent behind what was said. Luke consistently highlights the purpose, meaning, and authoritative weight of events and statements, portraying Jesus' words not merely as a spoken remark but as an expression carrying eternal purpose and deliberate divine design. This difference in word choice is not accidental but reflects Luke's narrative focus on the underlying reason and plan of the Lord's declaration, setting his Gospel apart from the parallel accounts in Matthew and Mark.
While logos often refers to the broader, eternal, or written Word, rhema emphasizes spoken utterances or specific, Spirit-applied words.
Ephesians 6:17 KJV — "...the sword of the Spirit, which is the word [rhema] of God."
Romans 10:17 KJV — "So then faith cometh by hearing, and hearing by the word [rhema] of God."
True rhema flows from the logos (Scripture), quickened by the Holy Ghost for personal guidance, faith, and life.
In summary, the Word of God is Jesus Christ (the living, eternal expression), the creative power that speaks existence into being, and the inspired Scriptures (quick, powerful, and profitable).
It is God's voice—objective truth in the Bible, personally applied by the Spirit, and ultimately embodied in Christ.
As Revelation 19:13 KJV declares of Jesus: "...and his name is called The Word of God."
2 Timothy 3:16
“All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:”
King James Version (KJV)
INSPIRED BY GOD:
The word "INSPIRE" connects God - Elohim (Godhead) - Jesus Christ {who created all things including human beings in His Image (we have a body) and after His Likeness (we are Body, Soul, spirit - 1 Thessalonians 5:23 KJV) - John 1:3, Colossians 1:16, 2:9, Genesis 1:26 KJV} - Speaking creation into existence —through divine breath as the source of life, animation, and influence.- See man became a LIVING SOUL. Genesis 2:7 KJV.
After the FALL only Salvation found in Jesus Christ REGENERATES our dead Spirit and in in our discipleship SEPARATES - SPLITS ASUNDER our fallen nature SOUL from OUR spirit - meaning God rules and guides us instead of our own will we are doing the will of Him who loved us and died for us. We live by HIS FAITH . Galatians 2:16, 20, Hebrews 4:12 KJV.
Our mind is a function of our SOUL and when our mind is renewed after our spirit is regenerated we immediately have the MIND OF CHRIST.
1 Corinthians 2:16
For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.
Etymology of "Inspire"-
The English word inspire comes from the Latin inspirare, which literally means "to breathe into" or "to blow upon" (from in- "into" + spirare "to breathe").
This root ties directly to breath as the giver of life, spirit, and vitality — the same idea behind words like "spirit" (Latin spiritus, meaning "breath" or "breath of life"), "respiration," and even "expire."
Originally, it carried a strong divine connotation: in ancient and biblical contexts, it referred to a god or supernatural force breathing life, grace, or motivation into someone. Over time, it evolved to mean motivating, influencing, or filling with ideas/purpose — but the core imagery remains breath as the animating force.
Biblical Connection: God's Breath in Creation
In the King James Version (KJV), this ties directly to how God creates and sustains life:
Genesis 2:7 (KJV) — "And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul."
Here, God doesn't just speak man into being (as with the rest of creation in Genesis 1: "And God said..."). Instead, He intimately breathes His own life-giving breath (neshamah in Hebrew, often translated as breath/spirit/inspiration) into Adam, transforming dust into a living being.
This act of divine breathing in is the ultimate "inspiration" — God literally inspires (breathes into) humanity with life, spirit, and soul.
This breath distinguishes humans as image-bearers of God, capable of relationship, creativity, and purpose — the very things that "inspire" us today.
Linking Back to God's Spoken Word in Creation
In Genesis 1, God creates the universe by speaking ("And God said, Let there be light: and there was light" — Genesis 1:3 KJV). His word is powerful and effortless, bringing existence from nothing.
But in Genesis 2:7, the focus shifts to humanity: God's breath (closely tied to His word/Spirit in Scripture) is the personal, intimate mechanism. Breath and speech are connected — words are carried on breath! So God's spoken commands throughout creation are like exhaled breath, while the breath into Adam is an inhaled impartation of divine life.
Other verses reinforce this:
Psalm 33:6,9 (KJV) — "By the word of the LORD were the heavens made... For he spake, and it was done."
Job 33:4 (KJV) — "The Spirit of God hath made me, and the breath of the Almighty hath given me life."
John 20:22 (KJV) — Jesus "breathed on them, and saith unto them, Receive ye the Holy Ghost" — echoing Genesis 2:7 as a new creation/rebirth.
The word "inspire" captures this profound truth: Just as God breathed life and spirit into humanity at creation, He continues to inspire (breathe into) us today — through His Word, His Spirit, and the creative spark that reflects His own nature.
The King James Bible says God spoke His word and creation came into existence vividly described in Genesis 1, where the repeated phrase "And God said" shows that God simply commanded, and things appeared out of nothing (ex nihilo). This highlights God's infinite power—He didn't need tools, time, or pre-existing materials; His word alone was sufficient.
The Greek word logos (Strong's G3056), as used in John 1:1 KJV ("In the beginning was the Word [logos]..."), has its closest Hebrew equivalent in dabar (Strong's H1697, דָּבָר).
Dabar means "word," but extends to speech, utterance, matter, thing, affair, act, decree, cause, or reason—encompassing spoken words, commands, events, and divine expression.
It appears over 1,400 times in the Old Testament (e.g., Genesis 15:1: "the word [dabar] of the LORD came unto Abram"; Psalm 33:6: "By the word [dabar] of the LORD were the heavens made"
Dabar in the Ancient Hebrew Lexicon 2093: “Order
, WORD Verb: Speak utter, command. Noun: Word: An arrangement of words. In Hebrew thought words contain substance just as physical objects do.
H559 ('āmar, "to say") in Genesis 1:3 KJV ("And God said [H559], Let there be light...") describes the act of God speaking or uttering His creative command. This verb emphasizes the divine declaration itself—the moment God expresses His will, resulting in immediate creation ("and there was light").
H1697 (dāḇār, "word") connects closely as the noun form of what is spoken. While Genesis 1 repeatedly uses 'āmar for the act of saying ("God said"), the content or result of that speech is often referred to as dāḇār elsewhere in Scripture. For example:
Psalm 33:6 KJV — "By the word [dāḇār, H1697] of the LORD were the heavens made; and all the host of them by the breath of his mouth."
This directly echoes Genesis 1's creation-by-speech, portraying dāḇār as the powerful, effective "word" that accomplishes God's purpose.
In Hebrew theology, 'āmar is the verb (the action of speaking), while dāḇār is the noun (the spoken word, matter, decree, or thing that comes into being). The Septuagint (Greek OT) translates dāḇār in Psalm 33:6 as logos (the same word used in John 1:1 for the eternal Word, Christ), linking the creative utterance in Genesis to the personified divine Word.
Thus, H559 ('āmar) is the mechanism of divine speech in Genesis 1, while H1697 (dāḇār) captures the enduring, creative reality or "word" that proceeds from it—God's authoritative expression that forms and sustains creation.
Key Verses from Genesis 1 (KJV)
The creation account emphasizes this pattern across the days:
Day 1 — "And God said, Let there be light: and there was light." (Genesis 1:3)
Light appeared instantly, and God divided it from darkness.Day 2 — "And God said, Let there be a firmament in the midst of the waters..." (Genesis 1:6)
The firmament (sky/heaven) divided the waters.Day 3 — "And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so." (Genesis 1:9)
Then God commanded vegetation to appear, "and it was so."
This continues through Days 4–6, culminating in the creation of man: "And God said, Let us make man in our image..." (Genesis 1:26).
Each time, the result is immediate: "and it was so" or "and there was..."
Supporting Verses in the KJV
Other passages directly affirm that God created by His word:
Psalm 33:6,9 — "By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth... For he spake, and it was done; he commanded, and it stood fast."
Hebrews 11:3 — "Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear."
This explains that the visible universe came from the invisible—God's spoken command, not from any pre-existing visible matter.
Acts 1:16 (KJV), Peter explicitly references the Psalms as prophetic Scripture fulfilled in Judas's betrayal of Jesus.
"Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus." (Acts 1:16 KJV)
Here, Peter declares that the Holy Spirit spoke through David (the traditional author of many Psalms) in advance about Judas, who guided those arresting Jesus (fulfilling his role as betrayer).
The Specific Psalms Referenced
Peter doesn't quote directly in verse 16, but he immediately explains the fulfillment in verse 20:
"For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take." (Acts 1:20 KJV)
This combines two Psalms:
Psalm 69:25 (KJV) — "Let their habitation be desolate; and let none dwell in their tents."
Peter adapts it to the singular ("his habitation... let no man dwell therein") to apply it to Judas's desolate end (his field became empty after his death, known as the "Field of Blood" or Akeldama — Acts 1:18-19). Psalm 69 is a lament of suffering and cries for vindication against enemies, with Messianic overtones (often applied to Christ's sufferings in the New Testament).Psalm 109:8 (KJV) — "Let his days be few; and let another take his office."
This directly matches Peter's point about replacing Judas ("his bishoprick let another take" — "bishoprick" meaning office or overseership/apostleship). Psalm 109 is an imprecatory (curse-prayer) psalm where David calls for judgment on a betrayer/false accuser.
Context and Significance
In the upper room (with about 120 believers), Peter urges replacing Judas to restore the Twelve apostles. He sees these Psalms — written centuries earlier — as the Holy Spirit's prophetic word about:
Judas's betrayal (as a "guide" to Jesus's arrestors),
His tragic death and desolate legacy,
The need for another (Matthias) to take his apostolic office.
This shows typology and prophetic fulfillment: David's experiences (betrayal by close friends, cries against enemies) foreshadow the Messiah (Jesus) and His betrayer (Judas). The apostles, taught by Jesus (Luke 24:44-45), now interpret the Psalms this way under the Holy Spirit's guidance.
Peter emphasizes divine sovereignty: Judas's actions fulfilled Scripture, yet he was responsible (as a willing betrayer). This ties into the broader theme of God's plan unfolding through prophecy.
The COUNTERFIT: WARNING:
Why do we test the spirits and why we can not say “God told me etc… unless it matches PERFECTLY scripture:
Every human being is created with body, soul, and spirit. Those who are saved have a regenerated spirit - are BORN AGAIN and a NEW CREATURE in Christ. Those who are lost commune with the forces of darkness and NOT the Holy Spirit.
The Familiar spirit - NOT Samuel's spirit talks to Saul
https://www.thethirdheaventraveler.com/2023/11/the-familiar-spirit-not-samuels-spirit.html
Etymology of "Ventriloquist"
The term comes directly from Late Latin ventriloquus, meaning "belly-speaker" or "one who speaks from the belly/stomach":
Venter (or ventri-) = "belly" or "stomach" (the source of words like "ventral").
Loqui = "to speak" (related to "eloquent," "locution," etc.).
This was patterned after the ancient Greek term engastrimythos (literally "speaking in the belly"), referring not to modern entertainment but to a rumbling, internal voice thought to come from within the body — often interpreted as spiritual inspiration (divine) or, more commonly, demonic possession or communication with spirits/dead.
Historically, ventriloquism originated as a religious or oracular practice in ancient Greece and Rome:
Practitioners (often called Pythones, linked to the Delphic Oracle) produced muffled, "thrown" voices from their abdomen.
Listeners believed these were voices of gods, spirits of the dead, or supernatural entities speaking through the person (like a medium or prophet).
The ventriloquist would interpret the sounds, claiming to channel prophecies or messages from the unseen realm.
This ties back to the breath/speech theme we've explored:
Just as "inspire" means "to breathe into" (Latin inspirare), echoing God's life-giving breath in Genesis 2:7 ("breathed into his nostrils the breath of life").
And God's spoken word creates reality ("And God said... and it was so" in Genesis 1).
Ventriloquism flips this: a human "speaks" as if from an internal, hidden source (the belly), mimicking divine or spiritual utterance — but it's an illusion or counterfeit.
Biblical Connection: Warnings Against "Belly-Speaking" Spirits
The Bible condemns practices resembling ancient ventriloquism/gastromancy, especially necromancy (consulting the dead) and false prophecy:
Isaiah 29:4 (KJV): "Thy voice shall be, as of one that hath a familiar spirit, out of the ground, and thy speech shall whisper out of the dust."
This describes a low, muffled, "belly-like" voice from the earth — evoking the rumbling, spirit-possessed speech of ancient ventriloquists.Isaiah 8:19 (KJV): "And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter..."
("Peep" and "mutter" suggest soft, internal, ventriloquial sounds — forbidden as seeking spirits instead of God.)
These passages warn against counterfeit "speaking" where a voice seems to come from a hidden, non-divine source (spirits of the dead, demons) — a stark contrast to the true, sovereign God who speaks directly from His own power, breathes life into creation, and inspires prophets authentically through His Spirit.
In short: God's word and breath bring genuine creation, life, and prophecy. Ventriloquism, in its ancient roots, represents a human imitation or deception — trying to mimic divine speech through the belly (a lower, earthly part of the body), often linked to forbidden spiritism.
This highlights the Bible's emphasis on discerning true inspiration (from God's breath/Spirit) versus false imitations. The real Creator speaks with effortless authority; counterfeits rely on tricks and illusions.
The word "ghost" in "Holy Ghost" carries layers of meaning that enrich its biblical application, rooted in concepts of breath and spirit that align with the narrative's motifs.
Etymology: "Ghost" derives from Old English gāst (also spelled gǣst), meaning "breath, spirit, soul, life, angel, demon, or human being." It traces back to Proto-West Germanic *gaistaz and Proto-Germanic *gaistaz ("spirit, breath"), ultimately from Proto-Indo-European *ǵʰéys- ("to be excited, amazed, or frightened," evoking a vital, animating force). Cognates include German Geist ("spirit, mind") and Sanskrit hedas ("anger, excitement").
In biblical contexts, it emphasized "soul" or "life force," as in early translations where gāst rendered Hebrew ruach or Greek pneuma—both meaning "breath/wind/spirit." The silent 'gh' spelling emerged in the 15th century under William Caxton's influence, mimicking Flemish gheest, but pronunciation remained /goʊst/.
Over time, "ghost" narrowed to supernatural apparitions (post-16th century), but in KJV-era English (1611), it broadly meant "spirit," making "Holy Ghost" a natural equivalent to "Holy Spirit" without the modern connotation of hauntings. This etymological tie to "breath" directly connects to the narrative's "inspire" (breathing in) and God's creative exhalation.
Oxford English Dictionary: The OED defines "ghost" primarily as "the spirit or soul of a deceased person" (now the dominant sense, often as an apparition), but historically as "spirit, soul" in a general or divine sense (from Old English onward). Key entries include:
Sense 1: "The soul or spirit, as the principle of life; also, the principle or seat of thought, feeling, will, etc." (archaic, but central to biblical usage, e.g., "give up the ghost" meaning "die," as in Job 3:11 KJV).
Sense 2: "A good or evil spirit; an angel or demon" (rare after the 17th century, but includes "the loath ghost" as the Devil).
Sense 3: "The Holy Ghost:
Additional nuances: An incorporeal being, a faint trace or shadow (e.g., "ghost of a chance"), or in verbs, "to haunt" or "abandon abruptly" (modern slang like "ghosting"). The OED notes its Germanic origin and first 'gh' spelling in Caxton's prints (late 1400s), emphasizing its evolution from a vital "breath" to ethereal specter.
This etymology and OED framing reveal "ghost" as originally synonymous with the narrative's divine breath—pure, life-giving, and prophetic—before cultural shifts associated it with the undead or deceptive entities, much like the ventriloquist's false "belly" voices versus the Holy Ghost's authentic inspiration.
Comparison Table (focusing on relation to Holy Ghost):
Key Insight: While pneuma identifies the Holy Ghost as the divine breath/Spirit who inspires and speaks (the source of authentic utterance), rhema describes the spoken content — the flowing, powerful words that proceed from God's mouth (Matthew 4:4) or are wielded by the Spirit. This complements the narrative's arc: God's breath (pneuma/Holy Ghost) animates and inspires, while His spoken word (rhema) creates reality and equips believers — a divine contrast to counterfeit "belly-speaking" (ventriloquism). The Holy Ghost is the breath that carries the rhema forth in truth.
The core idea here is that while "pneuma" (πνεῦμα) directly translates to "spirit" or "breath" (the essence of the Holy Ghost as the divine Person), "rhema" emphasizes the uttered, spoken word or declaration—the flowing, audible (or written) expression that proceeds from that spirit/breath.
This makes "rhema" a manifestation or vehicle of the Holy Ghost's action, particularly when He speaks "through the mouths" of humans, as seen in prophetic inspiration. Etymologically, "ghost" (from Old English "gāst," meaning breath/spirit) evokes this vital, animating force that "speaks" or exhales truth, aligning rhema as the exhaled utterance more directly with the Ghost's communicative role than a static "breath" alone.
Acts 1:16: The Holy Ghost Speaking Through David's Mouth
KJV Text: "Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus."
Expounding the Scripture: In this pivotal moment after Jesus' ascension, Peter addresses the disciples, affirming that Judas's betrayal and death fulfilled Old Testament prophecy. The key phrase is "the Holy Ghost... spake [ἐλάλησεν, elalēsen—from laleō, to utter or talk] by the mouth [στόματος, stomatos] of David." Here, the Holy Ghost (pneuma hagion) is the divine Agent who actively speaks through a human mouthpiece—David, the psalmist. This isn't abstract "breath" but deliberate utterance: the Ghost inspires and vocalizes specific words about future events (referencing Psalms 69:25 and 109:8, as Peter elaborates in verse 20).
Alignment with Rhema and Ghost: Rhema fits perfectly as the "spoken thing" or "declaration" that flows from the Ghost's influence. In Greek, the act of speaking (laleō) implies rhema-like content—immediate, prophetic words that "proceed out of the mouth" (echoing Matthew 4:4, where man lives by every rhema from God's mouth). The Holy Ghost isn't just breathing passively; He's exhaling rhema through David's mouth, making the prophecy a living, spoken reality. This proves rhema's closer alignment with "ghost" because "ghost" etymologically carries the sense of a spirit that animates and expresses (like breath turning into voice), contrasting with mere pneuma as essence. Without rhema as the uttered word, the Ghost's speaking would remain internal; rhema is the proof of His mouth-to-mouth inspiration, turning prophets into vessels of divine declaration.
Hebrews 3:7-8: The Holy Ghost as the One Who "Saith"
KJV Text: "Wherefore (as the Holy Ghost saith, To day if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness...)"
Expounding the Scripture: This passage quotes Psalm 95:7-11, attributing the words directly to the Holy Ghost. The author of Hebrews warns against unbelief, using the Ghost's ongoing speech ("saith" [λέγει, legei—from legō, to speak or say]) as a timeless call to obedience. It's not a past event but a present utterance: the Holy Ghost speaks through the psalmist's mouth (David, traditionally) to address Israel's wilderness rebellion and apply it to New Testament believers. This emphasizes the Ghost's role in Scripture as prophetic, mouth-mediated communication—He "saith" warnings and invitations that echo across generations.
Alignment with Rhema and Ghost: Here, "saith" points to rhema as the specific, declarative word spoken aloud or inscribed. Rhema often denotes commands or sayings with power (e.g., Luke 4:4, where Jesus quotes Deuteronomy 8:3 using rhema for God's mouth-proceeding word). The Holy Ghost (pneuma) is the Speaker, but rhema is the content He utters through human mouths, aligning more with "ghost" as an expressive spirit. Etymologically, "ghost" implies a breath that haunts or influences with voice (Oxford English Dictionary notes its archaic sense as "principle of life" that can "speak" or animate), making rhema the Ghost's vocal tool.
This proves the point: prophets aren't just filled with pneuma (breath); they're channels for rhema (spoken word), as the Ghost speaks through their mouths to convict and guide.
Hebrews 1:1-2: God Speaking Through Prophets and the Son
KJV Text: "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds..."
Expounding the Scripture: The epistle opens by contrasting Old Testament revelation (God "spake" [λαλήσας, lalēsas—from laleō, same as in Acts 1:16]) through prophets with New Testament fulfillment in Christ. Prophets like David, Isaiah, and Jeremiah were mouthpieces for God's words—diverse "manners" including visions, oracles, and writings. Now, the ultimate speaking is through the Son, but the pattern remains: divine speech via human (or incarnate) vessels. This ties back to creation ("made the worlds" echoes Genesis 1's "God said"), where spoken words bring reality.
Alignment with Rhema and Ghost: The "spake" and "spoken" here evoke rhema as the prophetic utterances delivered through mouths. In Greek, laleō often carries rhema's connotation of verbal declaration (e.g., John 12:50, where the Father's commandment is rhema of eternal life). The Holy Ghost, implied as the inspirer (cross-reference 2 Peter 1:21 below), ensures these words are Ghost-breathed rhema. This aligns rhema with "ghost" more than pneuma because the ghost is the speaking entity—exhaling words through prophets' mouths, not just existing as breath. "Ghost" etymologically suggests a spirit that "gives up" or expresses life (e.g., "give up the ghost" in KJV for dying/exhaling), mirroring how the Holy Ghost exhales rhema for revelation.
Supporting Scriptures: Broader Proof from 2 Peter 1:21 and Related Passages
To further prove the point, consider 2 Peter 1:21 (KJV): "For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost." Here, "spake" (elalēsan—from laleō) shows prophets uttering rhema under the Ghost's movement (pherō, to carry or bear along, like wind/breath propelling words). The Ghost doesn't just indwell (pneuma's essence); He propels spoken prophecy through mouths, making rhema the direct alignment with His ghostly, expressive nature.
Similarly, in Ezekiel 2:2 (OT foreshadowing, quoted in NT contexts): The spirit (ruach, Hebrew equivalent to pneuma) enters Ezekiel, causing him to stand and hear God's rhema-like words to speak to Israel. This pattern—Ghost entering, mouth speaking—culminates in Pentecost (Acts 2:4: Filled with Holy Ghost, they "began to speak" [lalein] with other tongues), where rhema flows as inspired utterance.
Rhema's Alignment with Ghost
DEEPER FROM MY BLOG SERIES THE ESSENTIAL NEED TO UNDERSTAND THE MESSIANIC PSALMS
https://www.thethirdheaventraveler.com/2024/10/the-messianic-psalms-are-vital-to-our.html
Through these scriptures, we see the Holy Ghost consistently speaking "through the mouths" of writers and prophets—Acts 1:16 (David on Judas), Hebrews 3:7 (warning from Psalm 95), and Hebrews 1:1-2 (prophets to Son). Pneuma is the Ghost's being (breath/spirit), but rhema is His doing—the uttered word that proves His presence.
This makes rhema more aligned with "ghost" because "ghost" etymologically and biblically implies an animating spirit that expresses through voice or utterance, not silent essence. The Ghost exhales rhema like breath turning to speech, counterfeit only in ventriloquism's false "belly-speaking" (as discussed prior). This underscores divine inspiration as verbal, mouth-mediated revelation, empowering believers today to heed the Ghost's rhema in Scripture.
To deepen our exploration of how rhema (ῥῆμα, the spoken or uttered word) aligns more closely with "ghost" in the context of the Holy Ghost—emphasizing His role as the divine Speaker who exhales prophetic utterances through the mouths of Bible writers and prophets—
This integrate insights from my blog series on "The Essential Need to Understand the Messianic Psalms." This series underscores the Psalms as vital to faith, portraying them as Holy Ghost-inspired declarations that prophetically reveal Jesus Christ as God Almighty, His suffering, resurrection, kingship, and eternal reign.
In my Blog series a 7 part study of why the Messianic Psalms are essential to our faith, I repeatedly highlight how David as a prophet through whom the Holy Ghost speaks rhema-like words, fulfilling New Testament events and countering doctrinal errors like the TRINITY.
More importantly, the prove is while pneuma represents the Holy Ghost’s breath, rhema is the actually SPEECH itself which etymologically aligns with "ghost" as an animating spirit that vocalizes truth (from Old English gāst, implying life-force that "gives up" or declares). The Messianic Psalms exemplify this, as the Holy Ghost uses David's mouth to utter prophecies that become living reality in Christ.
Acts 1:16: The Holy Ghost Speaking Through David's Mouth in Messianic Psalms
KJV Text: "Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus."
Expounding the Scripture with Blog Insights: As discussed, Peter attributes Psalms 69:25 and 109:8 to the Holy Ghost speaking "by the mouth" (στόματος, stomatos) of David, prophesying Judas's betrayal and replacement. This isn't passive breath (pneuma) but active utterance—rhema flowing from the Ghost's inspiration, making David's words prophetic declarations that "must needs have been fulfilled."
My blog series amplifies this in Part 5's focus on Psalm 69, a "strong Messianic Psalm of suffering and shame on the cross due to love for a hating world." It quotes Psalm 69:4 (KJV: "They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away"), interpreting it as the Holy Ghost speaking through David about Jesus' sinless sacrifice and hatred without cause (fulfilled in John 15:25 KJV: "They hated me without a cause"). The blog notes: "The Holy Ghost, identified as the Spirit of Christ, inspired David to speak prophetically," revealing Jesus' passion and atonement (Hebrews 10:12 KJV). This ties rhema to the Ghost: David's mouth utters imprecations (earnest pleas for divine vengeance, per Romans 12:19-20 KJV), not personal revenge, but God's spoken judgment—echoing how the Ghost exhales rhema for redemption and wrath. Part 2 reinforces with Acts 1:16 directly, showing the Ghost's speech through prophets like David counters heresies, affirming Jesus as God Almighty. Thus, rhema aligns with "ghost" as the verbal expression of divine inspiration, proving the Ghost's communicative nature over silent essence.
Hebrews 3:7-8: The Holy Ghost "Saith" Through Prophetic Utterance
KJV Text: "Wherefore (as the Holy Ghost saith, To day if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness...)"
Expounding the Scripture with Blog Insights: Quoting Psalm 95:7-11, the author presents the Holy Ghost as actively "saith" (λέγει, legei—from legō, to declare), a timeless rhema that warns against unbelief through David's prophetic mouth. This divine speech applies Old Testament rebellion to New Testament faith, urging obedience.
My Blog series deepens this in Part 3's analysis of Psalm 2, where the Holy Ghost speaks through David about rebellion against "his anointed" (Psalm 2:2 KJV), prophesying nations' opposition to Christ and the Saints' reign (2 Timothy 2:12 KJV: "If we suffer, we shall also reign with him"). The blog states: "The Holy Ghost - The Spirit of Christ - The Mind of Christ speaking through the mouth of David - once again establishes Jesus Christ as God Almighty who will reign for eternity and 'the Saints' will reign with Him." This rhema declares God's decree (Psalm 2:7 KJV: "Thou art my Son; this day have I begotten thee"), fulfilled in Jesus' sonship and end-time events (Revelation 3:7-12). Part 6 extends to Psalm 110:1 (KJV: "The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool"), fulfilled in Matthew 22:41-46, where Jesus highlights David's Spirit-inspired speech: "How then doth David in spirit call him Lord?" The blog quotes: "In Psalm 110:1, 'the Holy Ghost - The Spirit of Christ himself speaking through the mouth of David,'" countering plural Godhead views and affirming unity. Rhema here is the Ghost's uttered oath (Psalm 110:4 KJV: "Thou art a priest for ever after the order of Melchizedek"), unchangeable and prophetic of Christ's priesthood (Hebrews). This proves rhema's alignment with "ghost": the Ghost vocalizes through prophets, turning breath into declarative power that judges and redeems.
Hebrews 1:1-2: God Speaking Through Prophets in the Messianic Psalms
KJV Text: "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds..."
Expounding the Scripture with Blog Insights: God's past speech (λαλήσας, lalēsas—from laleō, to utter) through prophets transitions to ultimate rhema in Christ, the heir and creator. Prophets like David delivered diverse declarations, now fulfilled in the Son.
My blog enriches this in Part 4's study of Psalm 16 (a "Golden Psalm" or Michtam, meaning hidden or precious), where the Holy Ghost inspires David's prophetic words on resurrection (Psalm 16:10 KJV: "For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption"). Fulfilled in Acts 2:25-28 and 13:35, the blog notes: "The Holy Ghost (Spirit of Christ, Mind of Christ) speaks through David, inspiring prophetic declarations of Christ's deity, resurrection, and saints' hope." This rhema establishes the Gospel's core (1 Corinthians 15:1-4 KJV), with no corruption (Greek diaphthora, decay) symbolizing glorified bodies (1 Peter 1:3-4 KJV). Part 2 adds Psalm 22's details (e.g., verse 1 KJV: "My God, my God, why hast thou forsaken me?" fulfilled in Matthew 27:46), as the Ghost utters through David: "Phrases like 'which the Holy Ghost by the mouth of David spake' (Acts 1:16 KJV) show the Spirit speaking through human vessels." The series overall stresses Messianic Psalms as rhema vehicles, revealing Christ's identity (e.g., Psalm 45:6-7 in Part 6: God addressing Christ as "O God") and saints' eternal life. This aligns rhema with "ghost": the Ghost's speech through David's mouth (2 Peter 1:21 KJV) exhales life-giving prophecies, proving inspiration as verbal declaration, not mere breath.
Supporting Scriptures and Blog Synthesis: Proving Rhema's Alignment with Ghost
Building on 2 Peter 1:21 (KJV: "holy men of God spake as they were moved by the Holy Ghost"), My Blog series repeatedly invokes this, portraying David as a vessel for the Ghost's rhema—prophesying suffering (Psalm 69:21 KJV fulfilled in John 19:29 with vinegar), resurrection (Psalm 16:10), and reign (Psalm 110:5-6 KJV aligning with Revelation 19:13). The blog counters deceptions by affirming: "Messianic Psalms are vital as they reveal Jesus Christ as God Almighty" (e.g., Part 2's emphasis on 1 Corinthians 2:13-16 KJV for spiritual discernment). Rhema, as the spoken content (e.g., John 6:63 KJV: Jesus' words "are spirit, and they are life"), manifests the Ghost's ghostly expression—breath turned voice—through prophets' mouths, echoing end-time invitations (Revelation 22:17 KJV: "And the Spirit and the bride say, Come," from the conclusion). This deepens our point: the Holy Ghost's rhema in Messianic Psalms proves His alignment with "ghost" as the animating, declarative spirit, inspiring faith and revealing Christ eternally.
To deepen our ongoing discussion on how rhema (ῥῆμα, the spoken/uttered declaration) aligns more closely with "ghost" in the context of the Holy Ghost—portrayed as the divine Speaker who exhales prophetic utterances through the mouths of Bible writers and prophets—we now integrate the essential foundational content from Part 1 of my blog series: "D.R.F.T. Why Messianic Psalms are so Vital" (dated September 2024).
Why the King James Bible has Holy Ghost and Holy Spirit #doctrinematters
This introductory post establishes the series' core thesis, framing the Messianic Psalms as indispensable essentials of faith, doctrine, and discipleship according to the King James Bible (KJV) as the final authority. It emphasizes that these Psalms prophetically reveal Jesus Christ as God Almighty (eternal, uncreated, incarnate), fulfill the Davidic Covenant (eternal throne and kingdom), connect to the Abrahamic Covenant and the mystery of the Church, and counter doctrinal errors such as the Trinity (described as pagan polytheism). Without this understanding, believers cannot fully know their spiritual identity in Christ, the Church as His Bride and Body (one with true Israel), and the necessity of suffering to reign (2 Timothy 2:12 KJV).
Part 1 sets the stage for the entire series (originally planned as seven parts, with subsequent installments covering Psalms 2, 16, 22, 69, and 110), repeatedly highlighting the Holy Ghost (Spirit of Christ, Mind of Christ) as the inspirer who speaks through the mouth of David in these Psalms—producing rhema-like prophetic declarations that become fulfilled reality in Christ. This directly reinforces our point: while pneuma (πνεῦμα) is the Ghost's breath-like essence, rhema is His expressive, mouth-mediated speech—the vocalized word that proves the Ghost's animating, declarative nature (etymologically aligning with "ghost" from Old English gāst, a vital spirit that exhales or "gives up" life through utterance).
Integrating Part 1: The Foundational Thesis on Messianic Psalms and Holy Ghost Speech
Part 1 argues that Messianic Psalms are vital because they:
Prophesy the Messiah (Jesus as God Almighty incarnate).
Identify fulfillment of the Davidic Covenant (2 Samuel 7:16 KJV: "And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever"), pointing to Christ's eternal reign with true Israel from the Millennial Kingdom into eternity.
Reveal the Church's mystery (one in Israel and Christ), the necessity of trials (David's journey from sheepcote to kingship as a type of saints' calling), and the need to suffer to reign (2 Timothy 2:12 KJV).
Critique errors like the Trinity, affirming Jesus as eternal God (not a created being or second person), born through Mary's uterus as Man to be sin for sacrifice.
Crucially, the post ties this to the Holy Ghost speaking through David as a prophet. It references Acts 1:16 (KJV) implicitly through David's prophetic role, noting how the Psalms contain detailed prophecies fulfilled in Christ (e.g., Psalm 22's crucifixion details). The Holy Ghost inspires these utterances, making David's mouth a channel for divine rhema—specific, powerful declarations about future events, suffering, resurrection, and reign.
Acts 1:16: Holy Ghost Speaking Through David's Mouth (Amplified by Part 1)
KJV Text: "Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas..."
Expounding with Part 1 Insights: Peter declares the Holy Ghost "spake" (ἐλάλησεν, from laleō—to utter/talk) "by the mouth" of David in Psalms 69:25 and 109:8, prophesying Judas's betrayal. Part 1 expands this foundation by showing David's entire prophetic ministry (as "a man after mine own heart, which shall fulfil all my will" – Acts 13:22 KJV) as Ghost-inspired rhema. The post highlights Psalm 22:1 (KJV: "My God, my God, why hast thou forsaken me?...") fulfilled in Jesus' cry (Matthew 27:46 KJV), with vivid details like pierced hands/feet (Psalm 22:16) and garments divided (Psalm 22:18). This proves rhema's alignment: the Ghost exhales these precise declarations through David's mouth, turning breath (pneuma) into spoken prophecy that must "needs have been fulfilled." Part 1 stresses this as essential doctrine—without Messianic Psalms, one misses Christ's identity as God Almighty and the Church's role.
Hebrews 3:7-8 and Hebrews 1:1-2: Timeless "Saith" Through Prophetic Mouths
KJV Texts: Hebrews 3:7 ("as the Holy Ghost saith...") quotes Psalm 95; Hebrews 1:1-2 contrasts God's past speech "by the prophets" with final speech "by his Son."
Expounding with Part 1 Insights: Part 1 frames the Psalms as God's diverse "manners" of speaking through prophets like David. The Holy Ghost "saith" (λέγει, from legō—to declare) warnings and promises, applying Old Testament rebellion to New Testament faith. This rhema is declarative and powerful (e.g., linking to Psalm 89:26 KJV: "Thou art my father, my God..." as divine sonship fulfilled in Christ). Part 1's emphasis on the Davidic Covenant's eternal promise (fulfilled in Christ's reign) shows the Ghost's utterances as unchangeable rhema, spoken through mouths to reveal God's plan.
Broader Series Synthesis: Rhema as the Ghost's Expressive Voice in Messianic Psalms
Part 1 introduces the series' focus on key Psalms as Holy Ghost-breathed prophecies:
Psalm 2 (Messiah's victory over nations).
Psalm 16 (resurrection: "neither wilt thou suffer thine Holy One to see corruption").
Psalm 22 (crucifixion suffering).
Psalm 69 (vinegar, hatred without cause).
Psalm 110 (priest after Melchizedek, enemies as footstool).
These are rhema vehicles: the Ghost moves holy men to "spake" (2 Peter 1:21 KJV) declarations fulfilled in Christ (e.g., Revelation 22 ties to David's root/offspring). The concluding post (October 2024) affirms the Psalms' vitality for end-times faith, with "the Spirit and the bride say, Come" (Revelation 22:17 KJV) as final invitation.
What the Bible and Greek Actually Show
The New Testament uses both words for "word," and they overlap significantly — they're often interchangeable, not rigidly divided into "written vs. living/spoken." Scholarly sources (e.g., lexicons like BDAG, Vine's, and hermeneutics discussions) note:
Logos (330+ uses): Broader — can mean discourse, reason, doctrine, account, message, or divine revelation. It refers to spoken words (e.g., Matthew 5:37: "let your communication [logos] be"), Jesus' teachings, the gospel preached, and yes, Scripture as a whole.
Rhema (68-70 uses): More specific — an utterance, saying, or spoken declaration. It emphasizes the act of speaking or a particular word said.
Key examples showing interchangeability (no strict "written logos vs. living rhema"):
In Matthew 4:4 (Jesus quotes Deuteronomy): "Man shall not live by bread alone, but by every word [rhema] that proceedeth out of the mouth of God." Here, rhema refers to God's spoken commands — but those are from Scripture (written in Deuteronomy).
Ephesians 6:17: "the sword of the Spirit, which is the word [rhema] of God" — often seen as rhema being the "living" application of Scripture in battle.
But logos is also used for spoken words (e.g., John 12:48: Jesus' spoken words [logos] will judge).
In the same context (e.g., Peter's denial), one Gospel uses rhema for Jesus' prediction, another uses logos — same event, no difference intended.
Comments
Post a Comment