Sentences with phrase «cf. mt»

Only Luke reports this, but there are passages in the other Gospels to compare with it (cf. Mt 23:37 - 39; Lk 13:34; Mk 13:2; Mt 24:2; Lk 2 1:6).

Then follows a general statement that one who prays for anything with faith will receive it (cf. Mt 7:7 - Il; Lk 11:9 - 13).

In Mark, as in the Sermon on the Mount, this is qualified by the condition that we must forgive others before we can expect God to forgive us (Mk 11:25; cf. Mt 6:14).

Following Whitehead, Hartshorne uses the concepts of harmony and intensity to signify aspects of experience similar to Mill's tranquillity and excitement (AMV 303 - 04; cf. MT 19).

Hartshorne offers his own version of a principle of utility: «To be ethical is to seek aesthetic optimization of experience for the community» (BSI 214; cf. MT 19).

(Cf. MT 185 - 186.)

The word «emerges» does occur once (cf. MT 24), in a manner that might suggest (albeit very indirectly) Whitehead's acknowledged presupposition of the central ideas of emergent evolutionism.

As if this were not sufficiently plain, it is made even more explicit by a statement that Matthew has already quoted in the Sermon on the Mount (cf. Mt 5:31 - 32): divorce and remarriage constitute adultery.

Mk 11:10); and there are verses that refer to the kingdom that Jesus will receive (e.g., Lk 22: 29 - 30; cf. Mt 19:28) but without using the term «Son of man.»

how much more will the heavenly Father...» (Lk 11:13; cf. Mt 7:11).

Luke has only, «Do not forbid him; for he that is not against you is for you» (cf. Mt 12:30; Lk 11:23).

Nevertheless, «not to give offense to them» (cf. Mt 3:15), Peter was instructed to cast a hook and take the first fish he could catch, and when he did so he found a coin in its mouth.

«So also,» says Jesus, «my heavenly Father will do to every one of you, if you do not forgive your brother from your heart» (cf. Mt 6:14; Mk 11:25).

Much of what is given as Jesus» instructions to the seventy was included by Matthew in the instructions to the twelve (cf. Mt 10).

Then they ask Jesus why the scribes say that Elijah must come before the Messiah (cf. Mt 11:14).

Another saying in the Sermon on the Mount follows now in Mark in a condensed form (Mk 9:49 - 50; cf. Mt 5:13; Lk 14:34 - 35).

In either case, Jesus is asserting his own personal duty to his Father (cf. Mt 4, 3ff) and, in the interests of duty, an absolute independence of creatures (cf. Jn 2, 4; Mt 12, 46 - 50).

To those who believe, it is the voice of a lover, assuring us, «Whatever I ask of you, I am with you always...» (cf. Mt 28:20).

As Christ himself said, «it becomes us to fulfil all justice» (cf. Mt 3, 15), which is to say, every order of Tightness and proportionality.

Jesus had previously appeared as a prophet proclaiming good news and summoning the people to repentance; here we see him as a sage or rabbi giving instruction (cf. Mt 5:1 - 2).

Possibly this phrase was added later, when persecution had become a major factor in Christian experience (cf. Mt 10:17 - 25).

The account of this incident closes with the statement (Lk 19:10; cf. Mt 18:11), «for the Son of man came to seek and to save the lost» (the Greek word is a neuter singular).

«Let the children come to me,» he said; «do not hinder them, for to such belongs the kingdom of God,» that is, to children and to those who are like them (Mk 10:14, cf. Mt 5:3, 10; Lk 6:20).

Even Peter's confession at Caesarea Philippi was not welcomed and praised as in Matthew (Mk 8:30; cf. Mt 16:17 - 19).

After this, Luke quotes a pronouncement of woe against Chorazin and Capernaum for their failure to repent in spite of the mighty works Jesus had done there (Lk 10:13 - 15; cf. Mt 11:21 - 24).

It appears in other connections in the Gospels (cf. Mt 12:33).

It does not appear in Mark; Luke has it in this form only once (16:16; cf. Mt 11:13), but in the last chapter of his Gospel the risen Christ speaks of «the law of Moses and the prophets and psalms» (Lk 24:44).

These lines may or may not have suggested the similar references in the saying recorded by Matthew (cf. Mt 13:52).

Mark continues with the statement that Jesus withdrew with his disciples to the sea (evidently meaning the Sea of Galilee); «and a great multitude from Galilee followed; also from Judea and Jerusalem and Idumea and from beyond the Jordan and from about Tyre and Sidon a great multitude, hearing all that he did, came to him» (Mk 3:7 - 8; cf. Mt 12:15; 4:25; Lk 6:17).

Matthew repeats this (cf. Mt 16:4) where Mark has the unqualified rejection of the demand.

Later in Mark the people of Nazareth name the four brothers of Jesus and mention his sisters (Mk 6:3; cf. Mt 13:55).

Mark quotes also Malachi 3:1, which Jesus cites later with reference to John (Mk 1:2; cf. Mt 11:10; Lk 7:27).

no part of which appears in Mark and only the last clause in Matthew (Lk 22:28 - 29; cf. Mt 19:28): «You are those who have continued with me in my trials; and I assign to you, as my Father assigned to me, a kingdom, that you may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.»

Dipping the bread in the dish implies this (Mk 14:20; cf. Mt 26:23; Lk 22:21).

More in accord, however, with what other evidence indicates as Jesus» conception of the kingdom of God (cf. Mt 12:28; Lk 11:20; 17:21) is the view that the seed represents the power of God already manifesting itself by the casting out of demons, and the bush is its ultimate triumph.

Next is Jesus» statement that not a dot of the law will become void, reported by Matthew in the Sermon on the Mount (v 17; cf. Mt 5:18).

And he said, «Abba, Father, all things are possible to thee; remove this cup from me yet not what I will, but what thou wilt»» (Mk 14:35 - 36; cf. Mt 26:39; Lk 22:41 - 42; and Mt 26:42).

This is the only place in Mark where the expression «the Son» is used (cf. Mt 11:27; Lk 10:22).

Mercy is the quality by which men will be judged (cf. Mt 6:12, 14 - 15: Mk 11:25 - 26; Lk 11:4).

In Matthew Jesus calls them «men of little faith,» one of Matthew's favorite expressions (cf. Mt 6:30; 8:26; 14:3 1; 16:8; also 17:20; Lk 12:28).

You still have before you the mission of proclaiming the gospel to the world» (cf. Mt 28:19 - 20).

The many of pure potentiality constitutes a multiplicity within which «there are no ultimate exclusions, expressive in logical terms,» for the simple reason that «such exclusions are decided by the finitude of circumstance» (cf. MT 75 — 76).

To these sayings Luke appends the one about serving God and mammon found also in the Sermon on the Mount (v 13; cf. Mt 6:24).

the bridegroom will say, «I do not know you» (cf. Mt 7:23: Lk 13:27).

A curious feature of Matthew's story is that there are two demoniacs just as later he twice has two blind men (cf. Mt 9:27; 20:30).

His version of what will be done to the envoys also indicates the kind of persecution that Jesus elsewhere warns the disciples to expect (cf. Mt 10:17, 23).

Then comes the passage concerning a brother who sins and repents, followed by the saying about forgiving an offender seven times or more (Lk 17:3 - 4; cf. Mt 18:15, 2 1 - 22).

He replied with an expression that he had used, again according to Matthew (cf. Mt 10:6), when instructing the twelve for their mission: «I was sent only to the lost sheep of the house of Israel.»

What follows confirms this suspicion (Lk 14:15 - 24; cf. Mt 22:1 - 10).

Not exact matches

Yet the idea must be rejected as radically inconsistent with the heart of Whitehead's metaphysical insight, the identification of actuality with «something that matters» (MT 161; cf. 149f, 159).