I grant this work to the public domain. There are some doctrines in some circles spiritualizing the difference between what they call a "rhema" word and a "logos" word. For example, some would say that "rhema" is a special divine impartation or directive to act, which the Holy Spirit "quickens" to you, before which you will not act. This has been circulated particularly in some various "Word of Faith" "Pentecostal/charismatic" circles.
As I have been translating the New Testament word by word, I am constantly reminded that these two words are both based on the same root word, which is λογος (Romanized "logos"), which means, "word, account, reckoning," etc. The verb form is λεγω, which means "say, state, etc.," but not as λαλεω, which means specifically to talk or speak, which is an onomatopoeia (a word that sounds like what it means, "lalalalala..." with the tongue). But the verb λεγω is an irregular verb in the Greek, meaning it has very different spellings for different conjugations, such as in English we have "go/went/gone," not "go/goed," "buy/bought," not "buy/buyed," "give/gave/given," not "give/gived," “do/did/done,” not "do/doed," "is/am/are/was/were/be/being," etc., and so on.
Well, λεγω already substitutes the ε for the ο to begin with, but the future tense is ερω, aorist tense ειπον, perfect tense ειρηκα, aorist passive ερρηθην, aorist subjunctive ρηθω, and, well, you can look at the Greek verb paradigm table yourself, such as at https://sphinx.metameat.net/sphinx.php?paradigm=-x!zp-p_9 and elsewhere, and see how we are getting to ρημα. So, ρη-μα (Romanized "rhē-ma") is a noun derived from that same verb, and it is made a noun using the -μα ending, and that morpheme suffix means "effect/result/manifestation" of something done, such as in English our closest such morpheme suffix is -ment, such as pave-ment, the effect/result/manifestation of paving, or amendment, payment, deployment, reinforcement, judgment, and so on. So, in Greek, ρη-μα would be word-ment or say-ment, which aren't proper English words, but "statement" works and is a good translation, since it is the effect/result/manifestation of stating something. Furthermore, "statement" is also in line with the broader sense of "word, account, reckoning" that is the broader range of meaning of λογος.
I assume the reason it is ρη-μα and not λεγ-μα is because it needs to be derived from the aorist, time-independent form, whereas "λεγ-μα" from the present tense, if such a word existed, would be interpreted as saying-ment, the effect/result/manifestation of a person in the process of "saying" something, which would not work.
For ρημα, I had "declaration" as one translation of it for a while, but "declare" has more to do with messaging out something as an announcement or pronouncement or proclamation, so would be more associated with the root αγγελ-, so "declaration" ended up an alternate rendering in my translation of hyper-literal επ-αγγελ-ια, "upon-message-ia," often traditionally translated "promise," as in the "declaration" to Abraham that preceded the Law of Moses by 430 years, which the apostle Paul repeatedly refers back to in his letters, such that we are of the "declaration" of God to Abraham (traditionally "promise") rather than, and superior to, of the Law of Moses.
I also like "statement" as a translation because, like the Greek word λογος, it is not necessarily an audible language utterance, as λογος isn't either. For example, a person can make a "statement" about something or another by his appearance or actions, and not merely words.
ρημα, "statement," is also kin to the adjective form, ρητος, which means "said" or "stated" or "specified" (but does not occur in the Bible), and ρητως, the adverb form of that, which means "said-ly" or "stated-ly" or "specifically", used only once in 1 Tim 4:1, "The Spirit specifically is-saying (ρητως λεγει) that..." Then, we have ρητηρ, which is a "say-er" or, better put in English, "speaker," where the -τηρ ending personifies it, such as for Tertullus in Acts 24:1, who is often called a "lawyer" in many Bible translations, but "lawyer" would have been νομικος, which is not what the Greek says. Furthermore, ρητηρ is not to be confused with a λαλητρις, a mere "talker," but rather ρητηρ is someone whose purpose is to word/say/state things, like all the testimony against the apostle Paul by Tertullus, in that instance.
So, now we see three more ρη- word formations, all also from λογος.
Of course, as I have shown, προσ-ευχη, traditionally translated "prayer," is more a type of declaration, "toward-vow," as well. That "declaration" becomes a "command" when, combined with authority, it necessitates a resulting consequence on the part of the object of the declaration, because of that authority.
When all is said and done it exposes to what lengths people go to create sacred cow doctrines, as if ρημα was of some mystical, spiritual, or profound significance, when it is not; contrariwise, it is just a form of λογος, fundamentally the same root word, with a very broad semantic range of meaning.
I grant this work to the public domain.