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Attempts have sometimes been made to find a stronger ecstatic and visionary element in early prophecy. The prophet is the man to whom the word of the Lord (Yahweh) comes and who then declares this word to the people. Since God’s revelation is primarily through the word, there develops in Israel the unique office of the prophet, the divine spokesman. An important point in this connection is that through the LXX tr. The whole history of Israel offers further demonstration. This is revealed already in the fact that creation is by the word of God ( Ps 33:4ff. The word is historical, not merely in the sense that it records history, but in the dynamic sense that it makes history.
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By the word God intervenes actively in the affairs of men. The OT, too, speaks of deceitful or empty words. This, in turn, implies the force or power of the word. If the reference is future, then it will surely come to pass.
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It carries with it the sense of faithfulness, reliability. Its most important attribute, then, is truth ( 2 Sam 7:28 cf John 17:11). The divine word, in distinction from many human words, is coextensive with that which it says or represents. It does not mean, however, that Biblical religion is intrinsically verbal or abstract. the importance of the ear and hearing in the Bible). This means that Biblical religion is primarily the religion of the ear rather than the eye (cf. In the OT the word is the supreme means by which God the Creator makes known both Himself and His will to His creatures. In most instances, however, it is difficult to make any real distinction between the two words.Ī. Logos maintains its supremacy in the NT, where the proportion is over four to one (about 300 times to 70 times). It is twice as common in 1 Samuel to Canticles, and eight times as common in the prophets. Rhēma is almost three times as common as logos in the Pentateuch. The distribution is not without interest. In spite of the diverse origins and history, the words are more or less fully synonymous in both the LXX and the NT. It quickly comes to be used for words as distinct from deeds, though paradoxically it preserves an active element and is finally adopted by grammarians as the term for verb (the active word) as distinct from noun. Lógos runs through a whole range of meanings: “collection,” “reckoning,” “calculation,” “account,” “consideration,” “reflection,” “ground or reason,” “narrative,” “speech,” and finally “word.” Rhēma from the very outset means “statement” with all its ramifications. The words undergo a very different development in Gr. Lógos and rhēma are both used for the Heb. The importance of this relation between word and thing or power will be apparent in the discussion of the word of God in both the OT and the NT.ī. Thus “act” or “deed” can sometimes be the meaning, and even when words are in view, the acts behind the words have also to be taken into account (cf. word seems to have had both a noetic element (the thought) and also a dynamic element (the power).
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If this is correct, the basic thought is that of the background of a matter, i.e. The etymology is obscure, but a connection with the idea of “what is at the back, behind,” is often seen. term for “word,” the noun דָּבָר, H1821, also the related verb. words are used for דָּבָר, H1821, in the LXX, and are virtually synonymous in the NT.Ī.