Sentences with phrase «read a text at»

«Each reader has their own small window in which they can read the text at their preferred speed,» explains Lander.

It provides even more extensive speech options, and users can have it read text at a variety of speeds.

Have students read the text at the top of the page that tells about the rules that were usually followed on buses in Montgomery, Alabama, in 1955.

So if a student is in fifth grade and they're reading at a third grade level, they spend most of their day reading texts at a third grade level.»

The dictation tool used a robotic voice reading the text at a fast clip.

It is important that all students have ac - cess to, and support with, reading text at the appropriate level of complexity for their grade level.

No longer is it okay for students to read a text at the surface level; they must read deeper.

I can at least say that I've seen various reviews being piqued that the device doesn't let you listen to an audiobook and read the text at the same time.

The upward slant of the floors keeping one at a safe distance would bar one from reading the text at all, and the Frank Lloyd Wright architecture would, as usual, drown them out.

The circular design is also great aesthetically, though makes reading text at the bottom of the screen trickier than on a square smartwatch face.

Reading text at the edges look distorted.

You get the usual Xiaomi additions as well — there's Reading Mode, a blue light filter that makes it easier to read text at night.

Not exact matches

Almost all the annotations were at least attempting a close reading - they were genuinely, though imperfectly, trying to add context to the text and make it easier to understand.

Instead of simply looking at photos or reading text, VR allows a viewer to experience a piece of journalism from the inside.

A glorified speakerphone that can also read text messages aloud, Martian watches are at least relatively inconspicuous, designed to look like classic analog timepieces, not mini — smartphones.

If you want to work at whiskey company WhistlePig, which sells luxury, 10 - year old rye, you're first going to have to learn how to feed big, burly pigs and read historic philosophy texts.

It's not glancing at a text message, reading an email or answering a quick question from a team member that is the biggest time - suck.

When it comes to slide presentations, if you use a slide with text on it, the audience can either read what's on the screen or listen to you speak, but not both at the same time.

Once a digital camera captures a licence plate at a parking lot's entry or exit point, another technology called optical character recognition (OCR) can read it and convert it into text.

That means they'd rather look at pictures or watch videos than read text, yet most of us still use text as our main method of communication.

Make sure your text is easy to read, even at the smallest display size of your thumbnail on YouTube, and that the image is on the left and text is on the right.

The full text including hyperlinks for this Link Week column can be read at SearchEngineLand.com here

We also added some eye candy for the people who like to look at infographics more than reading a long text.

So, we're making the text really long so that it'll take you at least five picture uploads to read it all.

Here's the text of GATA's two - page advertisement to be published Thursday, December 9, in Roll Call, the weekly newspaper that covers the Congress of the United States and is considered the best - read publication at the U.S. Capitol.

«You may have heard about a quiz app built by a university researcher that leaked Facebook data of millions of people in 2014,» read the ad, which featured black text on a white background, with the Facebook logo at the bottom.

• The Great Melody (University of Chicago Press) by Conor Cruise O'Brien is a «thematic biography» of Edmund Burke and is a fine read despite the fact that at least half the text should have been consigned to footnotes, being, for the most part, insider disputes with other biographers of Burke.

In other words, the Church's determination to read the Old and New Testaments together, to consider them a sequential set of texts with theological integrity, led to, or at least made itself deeply at home with, a widespread use of a single codex for the unified Christian Bible.

Sameth has based his arguments on his left - of - center sex ideology, and not at all on a credible historical reading of the biblical text in context.

What is less clear to me is why complementarians like Keller insist that that 1 Timothy 2:12 is a part of biblical womanhood, but Acts 2 is not; why the presence of twelve male disciples implies restrictions on female leadership, but the presence of the apostle Junia is inconsequential; why the Greco - Roman household codes represent God's ideal familial structure for husbands and wives, but not for slaves and masters; why the apostle Paul's instructions to Timothy about Ephesian women teaching in the church are universally applicable, but his instructions to Corinthian women regarding head coverings are culturally conditioned (even though Paul uses the same line of argumentation — appealing the creation narrative — to support both); why the poetry of Proverbs 31 is often applied prescriptively and other poetry is not; why Abraham, Isaac, and Jacob represent the supremecy of male leadership while Deborah and Huldah and Miriam are mere exceptions to the rule; why «wives submit to your husbands» carries more weight than «submit one to another»; why the laws of the Old Testament are treated as irrelevant in one moment, but important enough to display in public courthouses and schools the next; why a feminist reading of the text represents a capitulation to culture but a reading that turns an ancient Near Eastern text into an apologetic for the post-Industrial Revolution nuclear family is not; why the curse of Genesis 3 has the final word on gender relationships rather than the new creation that began at the resurrection.

The Office of Readings for the solemnity of the Ascension offers a lovely excerpt from one of St. Augustine's sermons «de Ascensione Domini,» in which the learned Bishop of Hippo takes as his text Colossians 3:1 - 2: «If then you have been raised with Christ, seek the things that are above, where Christ is seated, at the right hand of God.

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.»

And Barry Holtz's Back to the Sources: Reading the Classic Jewish Texts offers useful context, though it can be a bit dry at times.

Well, just as you think I am not reading certain OT texts at face value, I think you are ignoring much of what these NT texts are saying, and not just these passages, but the whole tenor and focus of the ministry of Jesus.

(4) Biblical texts must be understood in their human context: for otherwise we shall fail to read their real point out of them and instead read into them points they are not making at all.

Reading receptively and trustingly does not mean accepting everything in the text at face value, as Paul's own critical sifting of the Torah demonstrates.

The temptation is then to read this idea back into various texts where Paul is not saying this at all.

Erika Delbecque, a librarian at Reading University, found the medieval text buried in a box as she catalogued thousands of items about the history of printing and graphic design the library's archives.

A substantial tome at 384 pages of text plus almost 800 footnotes, Huck's Raft is more a compendium of information than a sustained argument, but it's a reasonably lively read because Mintz knows how to tell a story.

When, during the course of his reading what he came to say, applause and cheers broke out, he would hesitantly look up from his text with a small smile of pleased surprise and say, in effect, «That's very nice but now let us return to the subject at hand.»

A doctoral student in biblical studies at Union, her research involves literary strategies for reading biblical and pseudepigraphic texts.

Content to maintain the tradition, those same evangelicals at times resort to a simplistic reading of a text that distorts its intended meaning.

Clark Pinnock, in a perceptive paper entitled «The Inerrancy Debate Among the Evangelicals,» warns that men like Francis Schaeffer and Harold Lindsell «tend to confuse the high view of Scripture with their own interpretation of it, so that unless one agrees with their reading of the text he may be described as an unsound evangelical or no evangelical at all.

The text is one of those passages that ought to come at the end of a sermon, for there is nowhere to go except to your knees after it is read.

and that just as you want them to listen to how you arrived at your conclusions regarding the text (and don't say, «I just read the Bible,» because you didn't), so also, that other person likely engaged in deep study of the biblical text to arrive at their understanding and it would benefit you to hear how they came to their understanding.

Disagree with the other person if you want to, but recognize that they are trying to understand and explain the text just as much as you are, and that just as you want them to listen to how you arrived at your conclusions regarding the text (and don't say, «I just read the Bible,» because you didn't), so also, that other person likely engaged in deep study of the biblical text to arrive at their understanding and it would benefit you to hear how they came to their understanding.

At least... and here's the key... you must not ever read them or use them or open them until AFTER you have finished studying the text and writing out your sermon or Bible study.

Recently, however, several scholars have looked at the text without this idea of atonement in mind and have read it quite differently.

Sometimes there are clues or «stage directions» in the text itself, and we overlook them, largely because we have become more adept at reading silently.

This episode looks at various theories about Genesis 1:2, and shows once again, that the proper way to read the text is through the eyes of the original audience.