Sentences with phrase «of spoken text»
Over the entire day, the artist and a number of performers created a space of spoken text, video imagery and choreographed movement.
http://www.serpentinegalleries.org/ Not exact matches
Google Translate now renders spoken sentences in one language into spoken sentences in another for 32 pairs of languages, while offering text translations for 103 tongues, including Cebuano, Igbo, and Zulu.
Spoke can answer employee inquiries via an app, in Slack, or by way of email or text, with the idea being that it will save your employees the time they'd normally spend asking questions or fielding them and keep your office running smoothly.
«They don't want to see or speak to some stranger, but they'd be happy to text or take a photo of their homework and share that.»
One of my mentors, the late Reid Buckley (younger brother to William F. Buckley), in his text titled Strictly Speaking: Reid Buckley's Indefensible Handbook on Public Speaking, described this quality of authenticity very succinctly.
For centuries, older people have felt that the youth speak a different language, and with the rise of texting and emojis as tools of communication, that communication gap seems to widen.
EnVeritas Chief Operations Officer Aubrae Wagner speaks highly of the program, saying it enables her to «take a snapshot of my screen then mark up the screen with text, arrows, circles, boxes, etc..
«One thing that surprised me about my communication with Jarvis is that when I have the choice of either speaking or texting, I text much more than I would have expected,» he wrote.
Swindon, the first witness to speak on Monday, the 11th day of the trial, also identified another text message from Tsarnaev's phone sent shortly after the bombing, telling Kadyrbayev he could go to Tsarnaev's dorm room and «take what you want.»
In the next two days, Carter would send Roy multiple texts saying he «just had to do it» and spoke to him by phone before texting another friend that Roy had gotten out of the car because he got scared and she «told him to get back in.»
One publisher, speaking anonymously, said users are doing more of their Facebook article sharing via text or email, which would cut into its Facebook referral traffic.
Under Mr. Avenatti's offer, Ms. Clifford would then be allowed to «(a) speak openly and freely about her prior relationship with the president and the attempts to silence her and (b) use and publish any text messages, photos and / or videos relating to the president that she may have in her possession, all without fear of retribution and / or legal liability for damages.»
Granted, a transcription of a spoken pitch might make for a less - than - compelling text, so we conducted another experiment to test whether the results of a written pitch would be similar to those of a transcript.
The people do not speak in the language of the law; they do not talk of texts, precedents, doctrine, multi-pronged tests, or the balancing of factors.
She did it with the words, only the words, clearly spoken, her voice matched to the contexts of humor, narrative, conversation, sadness, as demanded by the text, all from her desk as the class sat at theirs, listening.
I think too that if we're going to start using the Sacred Text for prooftexting our particular understanding of human psychology then what about the claims of Jeremiah that speaks of the unknowability of the human heart?
The patrimony of revealed texts in the Bible speaks unanimously of the oneness of God.
I also have a copy of Jewish religious texts, Islamic texts and a few other faiths texts and can speak intelligently with the devout of any of them and have done so.
The text moves beyond legalities and orders and speaks from the perspective of a divine grace that changes everything.
Even so, looking at the transfiguration in conjunction with other Christophanies reminds us that such texts speak uniquely of Jesus Christ in ways that evoke from the church awe, fear and worship.
Thus, if Jesus Christ speaks of his destiny out of his sense of God's will, and if the resurrection is a vindication of Jesus Christ's sense of God's will, then the language of necessity that dominates our text can not be explained away.
Professor Bates helps us see a way in which the New Testament speaks of the Holy Trinity: it recognises the Divine Persons speaking to or about each other in certain Old Testament 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.»
But when Bultmann turned to the analysis of the preunderstanding with which the hearer now comes to the text, he ignored the socio - historical situation and spoke instead of the existential historicity of the hearer.
It's simple: You don't get to say what marriage is or is not based upon the bible or the so - called word of god (whatever that is... think about that for a minute... unless you speak 1st century aramaic you have no idea what the original writers of the ficto - mythic texts you now presume as the word of god even means!)
He spoke of consecration and hallowing, of a new birth of freedom and of a nation under God, but all without explicit reference to Divine agency or scriptural text.
Last year, Gorsuch spoke of how he agreed with Scalia that judges should use «text, structure and history» to understand the law, and «not to decide cases based on their own moral convictions or the policy consequences they believe might serve society best,» The Washington Postreported.
Together with the opening line of the Letter to the Hebrews («In ancient times God spoke to man through prophets and in varied ways, but now he speaks through Christ, His Son...»), as well as many other biblical texts, this passage reveals to us a startling truth.
Though the Bible occasionally speaks of the death of the soul (cf. Ezek 18:4; Matt 16:25 - 26; Jas 1:21; 5:20; 1 Pet 1:9) these texts do not refer to the death of the soul itself, but to the separation of the body from the soul, which results in physical death (see the following articles by Bob Wilkin: «Soul Talk, Soul Food, and Soul Salvation»; «Saving the Soul of a Fellow Christian (James 5:29 - 20)»; «Saving Your Soul By Doing Good (James 1:21)»; «Gaining by Losing (Matthew 16:24 - 28)»; «Suffering which results in Abundant Life (1 Peter 1:9)»).
There are also similar texts which speak of Jesus» giving up himself for us: `'... who gave himself for our sins, that he might deliver us out of this present evil world» (Gal.
Instead of speaking of God or Supreme Value as a process, in these texts he used the term «growth» of value.
In Jewish tradition, we frequently speak in terms of «Written Torah» (the text of the Hebrew Scriptures as they have come down to us) and «Oral Torah» (the ensuing centuries of conversations and interpretations of our sages and rabbis, which are also considered to be holy.)
We also frequently speak in terms of finding four levels of meaning in Torah: the simple / surface meaning, the hinted - at or allegorical meaning, the midrashic meaning, and the deepest secrets of the text at its root.
Of what he thought and felt on the three - day journey is left to our imagination; from the text's point of view the important thing is what he did: He went, and went steadily, to the place of which God had spokeOf what he thought and felt on the three - day journey is left to our imagination; from the text's point of view the important thing is what he did: He went, and went steadily, to the place of which God had spokeof view the important thing is what he did: He went, and went steadily, to the place of which God had spokeof which God had spoken.
They think also that in the late fragment, from a spiritual narrative text, Jesus speaks of Jerusalem, his spiritual Wife, obviously!
The teaching of Jesus, on the other hand, not only regularly uses the verb to come in connection with the Kingdom and avoids the other verbs more characteristic of ancient Judaism, it also never speaks of God «appearing» as king as do the Jewish texts.
Perfect objectivity is not something we can achieve, but it is an ideal we can strive for by consciously opening ourselves to criticism and correction both by God, speaking through the text, and by the convictions of others.
Thus when we discover, parallel to the exclusivistic elements in the text, the tacit assumption of a broader principle by which these elements are in fact interpreted, it seems to me that we have the right to speak of a subtle lure toward the recognition of a metaphysical framework within which the call to faith is set.
And here we must speak with real appreciation for the hypothesis of documents underlying the present text.
The speaker's drama in preaching is both a search for a language of lived experience and for a way of speaking sermonic texts that are «believable» at a time when coherent, theological frameworks have collapsed.
Equally so, that text may speak to our depths and may act as transforming agent, without our being aware of just what happened or how.
The Bible speaks about the transformation of selves by the acts of God: thus the psychological realities coming to expression in the biblical texts may be either descriptions of the imprisonment of the self needing release, or those of the liberated, transformed person.
Beardslee sets the tone of the issue when he speaks of «reading of a text through a theory of propositions» (p. 35, see also p. 65); and Woodbridge summarizes the group's contention «that a text is a configuration of various linguistic symbols which tend to elicit «lures for feeling» technically called «propositional feelings»...» (pp.122 - 23).
To begin with, this language suggests considerably more «data» than are actually to be found in the rather meagre factual detail of the sermons in Acts, not to speak of the almost complete absence of such detail in kerygmatic texts outside Acts.
The Cross as Revelation Girard speaks of the Gospels as texts which reveal the scapegoat mechanism, because they are written from the point of view of the victim, not of the persecuting crowd.
Whereas lower - level classes were taught in the European style — a lecturer spoke and students listened — seminar courses centered upon group discussion of texts.
The tract to the Hebrews speaks of Jesus as having «learned through what he suffered»; and the Greek verb in that text means «experienced» rather than suffering in the more obvious English sense of the word.
He erroneously tries to dismiss the reference in Philippians 2:6 to Jesus being in «the form of God» as a mistranslation of «the image of God,» ignoring both many parallels with the figure of Wisdom in early Judaism and many other New Testament texts that speak to Jesus's pre-existent divine state.
Our predisposition of faith should allow us to let the text speak normatively in our lives.
Here we overhear the Abbot of Pluscarden speaking to his monks, but the texts have been edited to make them accessible to the general reader, and only occasionally do we find passages of specific concern to the community at Pluscarden.