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will i profess unto them i never knew g1097 you depart from me ye that work iniquity mat 12 7 but if ye had known g1097 what this meaneth i will have mercy and not sacrifice ye would not have condemned the guiltless mat 13 11 he answered and said unto them because it is given unto you to know g1097 the mysteries of the kingdom of heaven but to them it is not given mat 25 24 then he which had received the one talent came and said lord i knew g1097 thee that thou art an hard man reaping where thou hast not sown and gathering where thou hast not strawed mar 4 11 and he said unto them unto you it is given to know g1097 the mystery of the kingdom of god but unto them that are without all these things are done in parables matthew 7 9 12 new living translation nlt you parents if your children ask for a loaf of bread do you give them a stone instead or if they ask for a fish do you give them a snake of course not luk 10 22 all things are delivered to me of my father and no man knoweth g1097 who the son is but the father and who the father is but the son and he to whom the son will reveal him romans 1 21 21 for although they knew god they neither glorified him as god nor gave thanks to him but their thinking became futile and their foolish hearts were darkened romans 8 15 for you did not receive the spirit of bondage again to fear but you received the spirit of adoption by whom we cry out abba father jul 19 2020 romans 8 28 new international version and we know that in all things god works for the good of those who love him who have been called according to his 1cor 1 21 for since in the wisdom of god the world through its wisdom did not come to know god god was well pleased through the foolishness of the message preached to save those who believe none ofthese verses say the poimt is but they areindicative of the poimt they what does it mean to be in a personal relationship with god how does one have a persoanl relationship with someone who can t be seen or heard it is a mistake to think that god is not communicating with us just because we can t see or hear him audibly god communicates with us im serveral ways of course thorugh scriptire but that is not a personal relationship in and of itself it may be part of one also god speaks to the heart directly wr can t hear it but we can feel it we can come to understand it such a relationshp is conducted largely thorgh prayer and thorugh meditating upon god s presemce we can feel god s presence tjis isnot merely fantasy the affects of the experence and the resultsin thelifeof believer bearoot aninidcatiomn of reality see my first book the trace of god 7 if you don t have a relationship with god like this that does not mean you are not saved the relationship is there to be had if you sek it if yo tristi jesus atomememtand epemdt give your life to christ notes 1 boyd evans twitter https twitter com revboydevans boyd evans rector of st thomas episcopal church in abingdon virginia former scientist nanotechnology magnetic materials biomedical at oak ridge national laboratory revboydevans abingdon va https www linkedin com in boyd evans 3a36362 2 rev dr robin meyers what does salvation mean in progressive christianity progressive christianity org may 7 2022 https progressivechristianity org resources what does salvation mean in progressive christianity accessed hab 24 2023 3 ibid 4 the nas new testament greek lexicon strong s number 1097 browse lexicon original word word origin ginosko 1999 https www biblestudytools com lexicons greek nas ginosko html text ghin 2doce 2dko a 20knowledge 20of 20perceive 2c 20feel greek lexicon based on thayer s and smith s bible dictionary plus others this is keyed to the large kittel and the theological dictionary of the new testament these files are public domain 5 ezea project greek word of the week ginosko 2021 https ezraproject com ginosko knowledge that goes beyond information text the 20word 20gin c5 8dsk c5 8d 2c 20on 20the 3b 20luke 201 3a34 ezra project is dedicated to helping people explore the bible for themselves through a developing knowledge of the new testament in its original greek it is a ministry project developed by dr john bechtle an experienced professor and writer who has spent several decades helping people understand the scriptures see about 6 ginosio in 2st john 1 john 2 3 1 john 2 4 1 john 2 5 1 john 2 13 1 john 2 14 1 john 2 18 1 john 2 29 1 john 3 1 1 john 3 6 1 john 3 16 1 john 3 19 1 john 3 20 1 john 3 24 1 john 4 2 1 john 4 6 1 john 4 7 1 john 4 8 1 john 4 13 1 john 4 16 1 john 5 2 1 john 5 20 7 joseph hinman the trace of god a rational warrant for belief posted by joseph hinman metacrock at 7 00 pm 6 comments monday february 17 2025 have tomb will argue v2 giotto s resurrection the major argument for the resurrection as mcdowell argued in evidence that demands a verdict was centered upon the notion of guards on the tomb how did they get the body past the guards one of the major innovations in countering this argument has been a tendency for skeptics to argue that most crucifixion victims were not buried in individual tombs but were tossed aside in mass graves or left for dogs to eat thus it is assumed the narrative of the tomb was a latter fabrication one calculated to produce an apologetic which would set up proof of a resurrection this argument can be countered in several ways i some burials for crucifixion victims did happen and were not that uncommon a the skeptical argument that crucified criminals were not given burial in fact the romans did leave bodies on the cross often until they diintegrated b jews were horrified by non burial of the crucified the romans usually respect ocal religious custom 1 crucifixion comes under heading of hanging this point has often been made in a different way by skeptics in argument they will say that the references to being hung on tree indicate that jesus was actually hung and not crucified but hanging on a tree was the euphemism for crucifixion it came from the ot custom of handing the body of an executed criminal on a tree when crucifixion was brought in by the romans the euphemism was created and applied to crucifixion see raymond brown death of the messiah vol ii p 1209 this means that the jews had a horror of non burial deut 21 22 23 if there shall be against someone a crime judged worthy of death and he be put to death and you hang him on a tree his body shall not remain all night on the tree but you shall bury him on the same day for cursed of god is anyone hanged quoted ibid 2 burial of crucified mandatory the conflict between roman and jewish practices is phrased thus by s liberman the roman practice of depriving executed criminals of the rite of burial and exposing their corps to the cross for many days horrified the jews in the first jewish revolt the idumeans cast out corpses without burial commenting with disgust on this josephus states the jews are so careful about funeral rites that even those who are crucified because they were guilty are taken down and buried before sunset ibid and josephus in war 44 5 2 317 skeptics will quote this horror as though that is the main thing that made jews fear crucifixion but they will go on asserting that the roman practice dominated whereas the jews found it mandatory according to their religion to bury the dead even those crucified after having been found guilty of a crime 3 type of burial is the issue brown point out that the guilty were often denied burial among their ancestors but put into common graves brown quotes the mishna sanhedrin 6 6 even if the accused was the king of kings he shall be denied burial with his fathers this phraseology may have been intentionally aimed against christians does this mean then that jesus body would have been placed in a common grave such that there was no actual tomb for him rise out of and leave empty c jews would probably have allowed burial of jesus in joseph s tomb 1 they key to the issue is the charge against him the charge against the prisoner is what would determine where his remains came to rest if he was a criminal found worthy of death because he committed a crime he would be buried ignominiously in a common grave however political desenters crucified by the romans did not come under this stricture the innocent crucified unjustly by foreign powers romans could be given honorable burial ibid p 1210 2 jesus was not exicuted on criminal charges jesus was executed not for criminal charges but for political insurrection thus he would not come under the strictures of the crucified guilty but could be given a decent burial in an honored tomb jesus was executed by the romans not for blasphemy but on the charge of being the king of the jews could this have been regarded as a death not in accordance with the jewish law and so not subjecting the crucified to dishonorable burial ibid p 1211 an innocent or nobel jew might be crucified for something that did not come under the law of god or indeed for keeping the divine law we find this issue raised in talbad sanhedirin 47a 47b when abey complians would you compare those slain by a gentile govenrment to those slian by the beth din the former since their death is not in accordence with jewish law obtain forgvieness such a distinction had to have been made earlier or there could have been no tradition of an honorable burial for the macabean martyrs thus we cannot discount the possibility of an honorable first burial for one crucified by the romans yet would the tendency be to give jesus an honorable or dishonorable burial according to mark mat the sanhedirin found him worthy of death on the charge of blasphemy and josephus would have had the blasphemer stoned or hung on the other hand jesus was executed by the romans not for blasphemy but on the charge of being the king of the jews brown 1210 1211 the sanhedrin believed jesus guilty of blasphemy that doesn t mean that he was formally executed for it that means his he may have been entitaled to honorable burial 3 clues in mark and in gospel of peter gpet a time indications mark is probably the basis for synoptic understanding of the events and john may have an account independent from that of mark there is a time requirement implicit in the request to get the body buried since the death occurred about 3pm and some time between this time and sunset the body had to be placed in the ground to prevent profanation of the holy day passover thus there was a race against time and it was expedient to to follow through with events as quickly as possible b jospeh of aramethia brown points out that since the first mention of jospeh in all the gospels is at this juncture his role in burying jesus he was not thought of as a follower or as a supporter but merely one who wanted to prevent profanation of the holy day he was a distinguished member of the sanhedrin and would have had a certain degree of political influence if he was merely concerned with doing his duty he might be willing to offer his own tomb for the sake of expediency this makes sense of what seems to be a lack of cooperation between two parties the women and jospeh had both groups been followers it makes no sense why joseph would not have been there to roll away the stone for the women or why the women would not have stayed to anoint the body this also makes sense of the tendency of john and gpet to sp eak of the jews burying jesus they drew out the nails and so forth john 19 38 gpet 6 21 4 roman respect for jewish customs during the roman period decrees were promulgated which prohibited the removal of the stone coverings of tombs and the mutilation of their contents r k harrison archaeology of the new testament new york association press 1964 p 31 there is an inscription of such a law called the nazareth law found on the stone covering the entrance to a tomb which dates to claudias time about ad 41 this may have been in response to the claims of jesus resurrection brown does not regard that as a serious argument however although it does show that the roman s were willing to respect the religious practices of the jews we do know this from other instances in fact that exceptions were made to honor the specific religious requirements of the jews whenever possible thus there would probably have been no insistence that roman custom be followed with regard to the bodies on crosses in fact browns gives an example of three friends of josephaus who were crucified and josephus was able to have them taken down on the insistence that leaving them up violated their religious customs while it is true that in some cases the romans did leave the bodies of crucified victims on crosses for extended periods of time typically to horrify rebellious locals the basic rules for how to treat the crucified was laid out in the digest of justinian 48 24 in which ulipian tells us that the bodies of those who suffer capital punishment are not to be denied to their relatives and this is extended by julius paulus to include any who seek them for burial see r e brown death of the messiah vol 2 pg 1207 basically the romans successfully held their empire together in no small part by remaining sensative to local sensibilities especially in times of general peace and tranquility as we find in palestine in the first half of the first century adding credence to the historicity of the burial tradition offered in the gospels is the nature of jewish law on the matter the probable historicity of joseph of arimathea himself and the general lack of legendary development in the account by the gospel authors themselves quoting from the death of the messiah vol 2 doubleday 1994 i suggested that a respected council member who was also himself awaiting the kingdom of god meant that joseph was a religiously pious sanhedrist who despite the condemnation of jesus by the sanhedrin felt an obligation under the law to bury this crucified criminal before sunset that mark created such an identification is most unlikely since it runs counter to his hostile generalizations casting blame on all the members of the sanhedrin for the injustice of sentencing jesus to death mark 14 55 64 15 1 raymond brown dmv2 pg 1239 the laws that brown refers to include joshua 8 29 10 27 ii samuel 2 12 14 tobit 1 17 19 2 3 7 12 12 13 sirach 7 33 38 16 as mentioned by josephus in jewish war 4 5 2 317 the jews were so careful about funeral rites that even those who are crucified because they were found guilty are taken down and buried before sunset these practices arise especially mosaic law deuteronomy 21 22 23 if there shalle be against someone a crime judged worthy of death and he be put to death and you hang him on a tree his body shall not remain all night on the tree but you shall bury him the same day for cursed of god is the one hanged further we have from josephus again mentioning of the command to bury on the same day one who has been hung on a tree after being stoned to death in a first century context antiquities ...