Sentences with phrase «speak the text in»

The lector's job is to speak the text in such a way that it may catch us and thereby speak to us.

You could tap on pronounce to have it speak the text in one of five different languages, tap on controls to start the speed reading process, or tap on meaning (for a particular word) and it will give you the definition, how it is used in a sentence, and links to Wikipedia and Urban Dictionary for more details.

iOS 8 beta 4 included some new changes and improvements such as the redesigned Control Center with different transparency and hue, all - new Tips app, new option to enable EU Internet, a cool new improvement to the Talk - to - Text feature that displays spoken text in real time rather than waiting for the entire message to display the text, and lots more.

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.

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.

When I worked on my MBA program in 1999, I tried using Nuance's Dragon Naturally Speaking voice - to - text software.

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.&raquIn 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.&raquin.»

As Rebecca Rosen noted in The Atlantic today, the magazine's pages are «dominated by advertising execs, its text peppered with McKinsey - speak («we kept iterating»), and a feature story highlighting the good work Googlers are doing around the world.»

But realistically speaking, there are so many ways to communicate these days that it's not hard at all to get in touch with someone if there's something truly important at stake: email, text message, cellphone call, landline call, Facebook message, Twitter message, Skype — heck, maybe even a payphone.

He spoke about the transition from text to visual in online sharing, with more people using video to express themselves on the internet.

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.»

Once the money is repaid, letter said, Daniels would be free to speak about «her prior relationship with the president and attempts to silence her» and to «use and publish any text messages, photos and / or videos relating to the president that she may have in her possession.»

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.

The patrimony of revealed texts in the Bible speaks unanimously of the oneness of God.

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.

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.»

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 trutIn 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 trutin 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)»).

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 holyIn 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 holyin 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.

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.

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.

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.

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.

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.

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.

The Bible, however, still presents some problems to the modern reader as he faces the actual text, and so this book tries to meet those problems for the person — alone or in a group — who is willing to sit before the material and allow it to speak to him.

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.

According to Enns, Jesus is not appealing to the Old Testament for proof texts, but rather saying that «all Scriptures speak of him in the sense that he is the climax of Israel's story.»

The First Epistle of John speaks expressly of the «lust of the eyes», (2:16), and the most significant passage of all is the famous text in Philippians (2: 5 - 8) that shows Jesus» anticovetousness.

It does not matter that all the biblical texts speak of the calf in the masculine; that the Bible tells us clearly that a bull is called a «calf» in order to ridicule it, or that we know concretely that such worship was related to the masculine fertility cult and to the bulls of Canaan or Babylon.

(There is already a text of the newly - translated Missal available on Wikispooks) It would make sense for ICEL and the English speaking Bishops» Conferences (or any one of them) or the Holy See itself to put an official version of the text out into the wild under a licence that allowed non-commercial copying with the caveat that the text itself should not be modified (it is in fact mucheasier to verify the integrity of an electronic text.)

For he spoke long before William Dembski began stringing out his texts with all those ones and zeros, and long before Michael Behe began instructing the lay public in the intricacies of bacterial flagella.

9 The fullest exemplification of «presence» would involve having each member both speak and listen in terms of the dynamics stated in the text.

When they speak, the sound forms in the listener a mental image of structure like lines of printed text.

When we «let the text speak,» therefore, we do not value equally everything it has to say, but fashion an order of ranked priorities in terms of the resonances it establishes with our own unknown but higher potentialities.

So, when we speak about God's love for the stranger, it is not a conversation that is based on any one particular verse pulled randomly from an ancient text, but a striking truth that is rooted in the entire revelation of God's salvific activity that culminates on the cross.

That creates the problem of knowing when the LORD really spoke vs. when it is the writer's (incorrect) allegation that the LORD spoke when nothing in the text indicates it is NOT the LORD.

Above all, recent study of Josephus in the English - speaking world owes most to Thackeray's text and translation in the Loeb Library (1926 ff.).

An excellent illustration is to be found in I Corinthians 11 where Paul's text is the tradition («The Lord Jesus, on the night in which he was betrayed, took bread...»).14 His text, translated and proclaimed for the Corinthian situation, stands now as our text for proclamation to the situation of the present hearers, a situation that will, in dialogue with the text, create a new speaking and hearing of the Gospel.

Bishop Mortimer Arias of the Evangelical Methodist Church in Bolivia spoke on the text.

Where scriptural text, with its own social dynamics, interacts with preacher and people in social context at the preaching moment, then God speaks from that swirl as surely as Yahweh spoke to Job from the whirlwind.

By «spoken word» we refer not only to the long oral tradition back of the texts of Scripture, but the word spoken in the proclamation of the church today.

But when transposed for liturgical performance, «the Spirit gives life» to texts (2 Cor.3: 6b) as they «speak» in new ways.