Sentences with phrase «end of the text in»

One of the concepts discussed was transclusion, in which a portion of one documented was quoted in another, via a link which pointed to the beginning and end of the text in the first document,.

Add - incognito to the end of the text in the Target box.

Not exact matches

By way of example, this is the text of a Nov. 5 post from Ending the Fed's Facebook page: «Why Donald J. Trump exposes Hillary's felonies in THIS brutal video.

Increased consumption of online media has led to a boom in digital video advertising, a sphere that encompasses in - stream ads (ads that run at the beginning, middle or end of video content), in - banner ads (display ads that contain embedded video) and in - text ads (video ads that show up when a user hovers over a relevant word).

In October, Sens. Ron Wyden and Rand Paul introduced the bipartisan USA Rights Act, which aims to reform Section 702 and «end warrantless backdoor searches of Americans» calls, emails, texts and other communications that are routinely swept up under a program designed to spy on foreign targets,» according to a press release from Wyden's office.

Both lived in Massachusetts and, at the end of their holiday, started talking to each other over Facebook and text.

Alternatively, you can arrange with your card issuer to send you reminders in form of emails or text messages at the end of each billing cycle.

CNN: My Take: The 5 key American statements on war Stephen Prothero, a Boston University religion scholar and author of «The American Bible: How Our Words Unite, Divide, and Define a Nation,» explores five texts that have served as «scripture» of sorts in American public life, each of which contemplate the meaning and ends of war

This view is confirmed by numerous lines of evidence: the interpretation given in Exod 3:14 («Say to the sons of Israel, «ehyeh [«I am» or «I will be» (who I am / will be)-RSB- sent me to you»); the use of shortened forms of Yahweh at the end («Yah» or «Yahu») or beginning («Yeho» or «Yo») of Hebrew names; the spelling «Yabe» known to the Samaritans; and transliterations «Yao,» «Ya - ou - e,» and «Ya - ou - ai» in some Greek texts.

I know that the end of Mark is a disputed text though, but the same line of thought occurs in Acts 14:3: «Paul and Barnabas spent considerable time there, speaking boldly for the Lord, who confirmed the message of his grace by enabling them to perform signs and wonders.»

In the Revised Standard Version (1946) this passage is set apart in small italic type, and the marginal note reads: «Other ancient authorities add 7:53 - 8:11 either here or at the end of this gospel or after Luke 21:38, with variations of the text.&raquIn the Revised Standard Version (1946) this passage is set apart in small italic type, and the marginal note reads: «Other ancient authorities add 7:53 - 8:11 either here or at the end of this gospel or after Luke 21:38, with variations of the text.&raquin small italic type, and the marginal note reads: «Other ancient authorities add 7:53 - 8:11 either here or at the end of this gospel or after Luke 21:38, with variations of the text.»

In the end, the author believes that the Enlightenment thinkers developed a «theological» model, even though he completes this exhaustive study by citing a grim text from one of Nietzsche's «Letters» that sounds anything but theological: ««The family will be slowly ground into a random collection of individuals,» haphazardly bound together «in the common pursuit of selfish endIn the end, the author believes that the Enlightenment thinkers developed a «theological» model, even though he completes this exhaustive study by citing a grim text from one of Nietzsche's «Letters» that sounds anything but theological: ««The family will be slowly ground into a random collection of individuals,» haphazardly bound together «in the common pursuit of selfish endin the common pursuit of selfish ends.

Perhaps a sermon should be regarded as great, not because everyone in the congregation agrees with the preacher, but because at the end of the service those present just can't wait to talk about it; to debate it together, because the text around which it was built has captured their imagination and curiosity.

The juxtaposition of these two comments on the threefold character of an actual occasion indicates that Whitehead expressed at least two different conceptions of God in Process and Reality, and at least some of the passages depicting the final concept are insertions.11 It turns out that all of them can be so construed, except for the main text (V.2.3 - 6) which Whitehead reserved for the end.

So in the end you gave us a wall of text just to get around to finally issuing a threat that your pretend sky friend will get us all if we don't obey.

The biblical text can not transform unless it can be related in powerful ways to the concrete joys and anxieties of us folk in the tag - end of this century.

The text before us, I Kings 18, begins with the promise of rain and ends in fact with the relief of the drought.

With the words in verse 8, «for they were afraid,» the true text of Mark comes to an end.

The sermon would be open - ended — but not entirely, for it would point toward the preacher's own reading of the biblical text; the inductive sermon re-creates the process of discovery of meaning in the text.

In order not to end up with a perpetually ink - stained hand and smeared lines of text, I need an ink that's fast - drying, water resistant, and bleed resistant.

At the other end of the evangelical spectrum from Lindsell and Schaeffer are those like Dewey Beegle and Stephen Davis who believe that one must admit there are errors in the text of Scripture, even in areas related to the author's intention.24 Such errors, however, do not involve any of the basics of the faith.

This would be a good way to explain most of the troubling texts in Scripture, and one which I might end up adopting if I can not get this current theory to «work.»

All the loose ends of fragmentary texts found their unity in Scripture.

Smith rightly notes that, with this approach, «different groups of Christians end up invested in different interpretive paradigms, learn to ignore certain potentially threatening leftover texts, and are persuaded that the remainder of leftover texts can be explained away on an ad hoc basis when they are «rightly understood,» read in proper context, or otherwise «correctly» interpreted.»

And yes, Bill P, if the «End Religions» of the world were more educated about things like «voluntary servitude» as a synonym for «slavery» in the Bible, they might understand the library of ancient texts that they continue to deride.

That is why I find it tiresome to talk to some of the Faithful because they can not understand that the way they view the text might be different than another and in the end that is ok.

«2 Some texts have gone so far in this direction that they have become books «about science,» or present a smattering of so many fields that they end as superficial surveys.

A line fastened at one end in the text but extended into the empty air at the other hardly constitutes an experience of the Word of God.

She has closely examined fundamentalist rhetoric in several «texts»: Falwell's own biography, fund - raising for Liberty Baptist College, the public language used by conservative Christians during the 1980s, Falwell's «stump sermon» on morality and politics, pro-life writings, interpretations of Israel and the end times, and the telescandals.

He was anxious about the absence in the Confession of sufficient criticism, and he was worried that unacceptable concessions would be made to the papal representatives, impressed by Melancthon's text and wishing to end disunity.

But Wesley concludes: «In the end, what keeps me on the path I've chosen is not so much individual proof texts from Scripture or the sheer weight of the church's traditional teaching against homosexual practice.

At the end of the day I think we have to treat each text separately, and if Christ truly in us we will recognize truth and error in many places.

It is an interpretation based on my best attempt to study the grammatical, historical, cultural, and theological contexts of Scripture, but in the end, it is only my understanding of what the text is saying.

But, as the end of this quotation shows, Ricoeur does not intend simply to oppose «Romanticist hermeneutics» with a theory as one - sided in the other direction turning on a purely objectivizing approach to the text and the data it contains.

A tacit assumption is that PowerPoint computer presentations are merely a means to an end, a value - neutral tool used for innocent, perhaps even noble purposes: enlarging text for the hard of seeing; reducing the demand for and thus the production of printed materials; and bringing younger people, who spend much of their lives in front of screens — TV, computer, cell phone, PDA — into worship.

It is difficult to imagine this tenet forming part of a sermon; I can not recall a preacher ever saying, «This text tells us that Jesus expected the end of the world in his own time; he was wrong of course, but let's see what we can make of the text anyway.

The original German version of these essays, which are the texts of various lectures given by the author (see note at the end of the book), has appeared in the sixth volume of Schriften zur Theologie (1965).

But if we interpret such texts in their appropriate context and with due regard for their cultural setting, and if we regard the argument from natural law as lacking content (even if Aquinas» generalized summary of that law as «doing good, not evil» is formally true), we must acknowledge the goodness of homosexuality when and as it is practiced with due regard for the genuine moral norms, to which I shall refer at the end of this chapter.

They were able to do so thanks to an unrepeatable set of conditions: the collection of texts in nationally funded libraries and archives; the creation of university chairs and graduate seminars in Europe and the United States; the willingness, at the end of the Victorian era, to reconsider the modern condemnation of the Middle Ages as an era of darkness.

The incident concerning the barren fig tree (Mark 11: 12 - 14) may portray this expectation of an imminent end even more vividly, if Jeremias is correct in suspecting an Aramaic imperfect with an originally future significance behind the Greek text.

Nevertheless there probably were Christians in the army, though no text or inscription earlier than the end of the second century clearly indicates as much.

In any case, the appearance of Elijah and Moses in our text is thought to point to Jesus as God's eschatological prophet who also would be assumed into heaven and then would return at the end of timIn any case, the appearance of Elijah and Moses in our text is thought to point to Jesus as God's eschatological prophet who also would be assumed into heaven and then would return at the end of timin our text is thought to point to Jesus as God's eschatological prophet who also would be assumed into heaven and then would return at the end of time.

I found occasionally that assigned passages began too late or ended too soon for the movement of the pericope, and once in a while odd excisions were made right in the middle of the text.

The first of these texts urges forbearance and gentleness; the second declares the necessity for factions in the Church in order that «those who are genuine among you may be recognized»; and the third cites the parable that the servant should suffer the tares to grow along with the wheat until the end of time.

My use of such an extreme illustration as the Bali incident was so that any of us who wish to engage culture with biblical truth will see the realistic end of modes of contextualization that inadvertently let culture lead in the dance between text and context.

I myself recalled having heard a number of Dallas faculty members and graduates in recent years distance themselves from «hardline» dispensationalism, reducing C. I. Scofield's highly articulated framework to virtually two principles: the literal reading of the text is to be preferred unless strong evidence indicates otherwise, and Israel and the church remain distinct in biblical chronology (and so in eschatology) to the end.

It matters to God; hence it is meaningful to speak of the way in which, once we have come to the end of our life in this world, something abides — and that something is of enormous importance and gives dignity to our humanity, both for you and me as particular persons and also for human society in its total reality — a society of which each of us is a member, by virtue of our belonging together in what an Old Testament text beautifully calls «a bundle of life».

He was reading with a raging excitement Erasmus's Novum Instrumentum, with its new text of the New Testament, while preparing for his next lecture course on the Letter to the Galatians, due to start at the end of October; and he was preparing sermons to be preached in St Mary's.

God is wholly a friend of order, and to that end He is Himself present at every point, in every instant, He is omnipresent — which is specified in the text - books as one of the titles by which God is called, which men once in a while think about a little but surely never try to think every instant.

Luther pondered on this text, rooted in the writers conviction that he had met the incarnate God, which ended in a tough doctrine of love: