Sentences with phrase «what mt»

Not exact matches

MT: What I love about Apple Pay — I don't use it in terms of presenting my phone at the point - of - sale — but the cards that I have are on my phone — the transactions can be pulled up right away.

MTS: What startups are you watching / keen on right now?

Based on everything that has been outlined so far, what are your thoughts on the possibility of a Mt Gox revival via an ICO?

Mt 23:28 — you must read the entire context of what Jesus was talking about, here he was referring to the 7 woes to the pharisees & teachers of the law bec of their hypocrisy.

Reading this, and what followed, leads mt to believe that this person suffers from a severe case of cranial / rectal inversion.

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

The next paragraph in Mark and Matthew (Mk 13:21 - 23; Mt 24:23 - 25) is omitted by Luke, perhaps because it is similar to what he has previously recorded (cf. Lk 17:20 - 23).

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).

Mark and Luke now proceed to what happened after the disciples came back (Mk 6:30 - 34; Lk 9:10 - 11; Mt 14:13 - 14).

The passage recalls the earlier discussion of what defiles a man (Mk 7:1 - 23; Mt 15:1 - 20); it also reflects Jesus» reverence for the temple as God's dwelling (I Kings 8:27) and for heaven as his throne (Mt 5:34).

After the things done or said in the temple, the Gospels proceed with what Jesus said one day when he left the holy place to spend the night on the Mount of Olives (Mk 13:1 - 4; Mt 24:1 - 3; Lk 21:5 - 7).

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).

Mark and Luke give here a saying that Matthew has already used (Mk 4:25; Lk 8:18; Mt 13:12): «For to him who has will more be given; and from him who has not, even what he has will be taken away» (Luke reads, «even what he thinks that he has»).

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.

By thus generalizing what is manifest in our experience of the world into a necessary feature of every final actuality, Whitehead arrives at what I have termed the thesis of solidarity (MT 227).

Following this passage in Matthew, and almost immediately preceding it in Luke, is a paragraph (Mt 12:43 - 45; Lk 11:24 - 26) about what may happen when a demon that has been expelled from a man finds no other place to rest and comes back to his victim.

It is the conjoining of power and hesed once again, but now in the form of an invitation to participate in God's reign of love by saying «yes» to it and being empowered to live «as if» that [30] reign were all - in - all even though it is not.10 Love is what is expected of the recipients of God's offer: loving one another as a new covenantal commandment (Jn 13:34), love that is so embracing that it even includes one's enemies (Mt 5:43 — 44).11

The Old Testament commandment in Leviticus is what Jesus called the second greatest commandment in the law (Mk 12:31; Mt 22:39; cf. Lk 10:27).

The next saying, about giving what is holy to dogs and casting pearls before swine (Mt 7:6), has the same tone of popular wisdom and the same crisp, concise quality.

What is perhaps the most beautiful portion of the Sermon on the Mount, and the hardest to believe, now follows in Matthew (Mt 6:25 - 34; Lk 12:22 - 31).

What love means and what it does not mean in this connection must be considered in light of the next paragraph of the Sermon on the Mount, with its parallel in Luke's Sermon on the Plain (Mt 5:43 - 48 Lk 6:27 -What love means and what it does not mean in this connection must be considered in light of the next paragraph of the Sermon on the Mount, with its parallel in Luke's Sermon on the Plain (Mt 5:43 - 48 Lk 6:27 -what it does not mean in this connection must be considered in light of the next paragraph of the Sermon on the Mount, with its parallel in Luke's Sermon on the Plain (Mt 5:43 - 48 Lk 6:27 - 28.

Both the Sermon on the Mount and the Sermon on the Plain end with what may be called the parable of the two builders (Mt 7:24 - 27; Lk 6:47 - 49).

The study of MTS, if it represents what is happening in comparable institutions, illustrates why the mainline Protestant denominations are experiencing such turmoil and fragmentation.

In Matthew the man asks what he still lacks, and Jesus» reply begins, «If you would be perfect,» using the word found once before in Matthew, where, however, perfection is not optional: «You, therefore, must be perfect,» Jesus says (Mt 5:48).

The statement that the disciple must take or bear his own cross is reported by Mark and Luke and repeated by Matthew as part of what Jesus said at Caesarea Philippi (Mk 8:34; Mt 16:24; Lk 9:23).

The disciples» inability to comprehend what Jesus tried to tell them is a recurrent theme in all the Gospels (Mk 6:52; 7:18; 8:17 - 18, 21; Mt 15:16; 16:9, 11; Lk 9:45).

It is on this same strong expression that Jesus bases his teaching that man must not separate what God has joined together: Mt 19:4 - 6.

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

Now Matthew repeats this as the conclusion of what Jesus says to the Pharisees; in Mark it is his answer to the disciples, who (with their usual lack of comprehension) ask him about the matter when they are alone with him in the house (Mt 19:9; Mk 10:10).

In the first chapter of Modes of Thought, Whitehead states that it is no less the task of philosophy to set out what he calls»... notions of large, adequate generality» (MT 3) than it is to construct complex systematic theories.

As a result, what we commonly identify as a fact of experience is really the result of a judgment, albeit unconscious and habitual, which interprets what is directly experienced (MT lOf).

Feminists who claim that women are denied access to their own reality are supported by Whitehead's insistence that implicit notions of what is important are embedded in language, thereby imposing perspectives of importance on what is experienced (MT 15).

The concepts and words are responsible for identifying in experience what that society assumes to be important (MT 9).

Matthew and Luke indicate that he performed at once what they, or at least Matthew, evidently consider an act of Messianic authority, the cleansing of the temple (Mt 21:10 - 13; Lk 19:45 - 46).

All tell of the finding of the empty tomb (Mk 16:1 - 8; Mt 28:1 - 10; Lk 24:1 - 12; cf. Jn 20:1 - 18), with just enough differences among them to prevent an assured reconstruction of exactly what happened, while at the same time demonstrating the existence of independent traditions.

It seems to me that Whitehead's two lectures entitled «Nature and Life» (in MT) delivered at The University of Chicago were essentially saying that an understanding of cosmic evolution had to be informed by a concept of what life is.

The guard at the tomb, Matthew reports, went to the chief priests and told them what had happened (Mt 28:11 - 15; cf. 27:62 - 66).

Luke's account of the appearance to the disciples at Jerusalem ends with what may be called his equivalent of Matthew's Great Commission (Lk 24:44 - 49; cf. Acts 1:1 - 5; Mt 28:18 - 20).

The concept of what life is proposes that the individual entities of existence, or «the really real things (which) compose the evolving universe» (MT 151), are occasions of experience.

Pacini: The first thing that really pushed me to enter the MT 180 competition was the communication exercise in itself: You have to put your work out there, bending your words in such a way that everyone can catch a glimpse of what you do as a scientist.

Science Careers got in touch with the three MT 180 winners by e-mail to find out why they entered the competition and what they learned from the experience.

I am at a loss as to what is the best ickest and healthy way to regain mt smile, a healthy mouth and my confidence back.

not sure what it did to mt BS

McGuire MT Wing RR Hill JO Klem ML Lang W (1999) What predicts weight gain in a group of successful weight losers?

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MT: I did, like I did do pretty much did all of it, you know what I mean?