Sentences with phrase «text reads like»

The text reads like an art critic's overall review of the art criticism movement.

The crisp, laser - quality text reads like paper with uniform display lighting and no glare, even in bright sunlight.

Crisp, laser quality text reads like real paper without glare, even in bright sunlight.

Be careful not to overdo it though; there is nothing worse than seeing text the reads like;

I bought the first few issues in 2004, but gave up on it pretty quickly — not for its British - centric coverage (Jeff Minter was not a pioneer of anything, guys, come on), but because the design was awful and the text read like barely - rewritten stuff found on the web.

Not exact matches

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.

But they don't like to receive voicemails (it's a lot quicker to read a text than it is to listen to the person talking to you).

As titillating as it might be to read Andreessen's text messages to Zuckerberg, however — in which the former quotes from a 1950's film noir with Burt Lancaster, remarking «The cat's in the bag and the bag's in the river» — the whole thing feels like a bit of a sideshow.

If you find the text difficult to read and feel like there should be more contrast, don't hesitate to call your designer and let them know.

For example, Glass could capture photos and video, allowed users to listen to audio, connected to the internet, could run apps, and came with a tiny screen you could use for things like reading text messages.

That 7 - inch screen has just about the lowest resolution you can get — 1,024 x 600 pixels — and yet it's sufficient for things like games, movies and, if you're not hung up on print - quality text, reading.

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

The rest of the text chain read like an assessment of a blind date: «She didn't seem warm,» for example, or, «She was just all about the business.»

He loved coming in each week knowing that readings had been assigned, and that he, like millions of others, would be submitting himself to the sacred texts, not subjecting it to his own consumeristic impulse.

When God says something before, and you see it happen after, it's not like reading it in the text where it's already happened and you are reading it after it's over.

To ignore these principles of interpretation is to distort the text just as much as if you ignored the principle of reading poetry as poetry with all the rich meaning of figurative language and chose rather to read it like it was a science text book.

When I read articles like the present, it comes to my mind, Romans 1:14 - 22 and you can read the text before and after.

The biblical hermeneutic of Christian Zionism distorts biblical texts by reading them out of their canonical and historical context, making them seem more like such fictional works as the «Left Behind» series than the whole Word of God.

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.

Books like Holy Hilarity help us break out of the box of reading the Bible with straight faces, so that we can see the truth in the text.

If, therefore, the God of the Old Testament looks nothing like Jesus in the gospel, we need to question how we are reading and understanding those texts in the Old Testament.

Many conservative evangelicals, like me, believe that a straight forward reading of the biblical text indicates that new «kinds» of life were specially created, not evolved.

(3) Like many of our contemporaries, Schweitzer read the great Asian religious texts not as a historian only, but as one whose profound sense of the failure of Christianity led him into a genuine religious quest.

Based on this text (and many others like it), I don't think it is carefully crafted logic which reads God in light of Jesus, but a carefully crafted deception which makes God look murderous and violent.

But we are faced just like the literary critic with figuring out what the text says, of constructing a reading of it.

We read the Bible «through the Jesus lens» — which looks suspiciously like it means using the parts of the Gospels that we like, with the awkward bits carefully screened out, which enables us to disagree with the biblical texts on God, history, ethics and so on, even when Jesus didn't (Luke 17:27 - 32 is an interesting example).

Though I admit that this is the way the Old Testament text reads on the surface, I think that when we read these texts in light of Jesus (and especially Jesus on the cross) and whole new picture emerges of what God is really like.

The more I read about it, it sounds like a real religion, which is much superior compared to the old Islamic text.

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.

Specifically, readers will be equipped to read the texts more faithfully and to discern what faithfulness looks like for women and men today.

The first thing I know when I read texts like these is that I emphatically do not believe them.

Like all texts prepared for public reading, the letter achieves its entelechy in oral performance.

So Laurence Tribe» who ought to know» acknowledges «the possibility of making noises in the Constitution's language that sound like an argument for just about anything,» and he frets that «the text of the Constitution can be read to justify just about any decision» and so can safely be ignored.»

David Tracy suggests that reading a text is like having a genuine conversation and must be distinguished from idle chatter, debate, confrontation and gossip.

But that raises the question of who can read and appropriate such a text, since it is addressed not to the carefree scions of privilege, but to those who, like the early Christians, are in some manner oppressed and who, at the same time, under the impulse of ressentiment, wish to free themselves from prevailing injustices.

[Ali, 1997:76] Even though peace and reconciliation are given priority, there are the possibilities of individuals reading several texts of the Qur» an to find support in engaging in acts of aggression and war like that of September 11, aiming at those who are identified as enemies of Islam or to those who have wronged the Islamic community.

I like reading texts from BioLogos and Old Earth Creationist.

Like Derrida, Gadamer thought that reading a text involves entering into a kind of play between text and reader in which the text has an effect upon us and we an effect upon the text.

In reading a text like the Bible, one is well aware of its special authority and its peculiar way of questioning us.

Time's essay on Government (which it capitalizes throughout the text) reads more like an extended New York Times editorial than a genuine newsweekly feature piece.

The text could read something like this:

Like the ancient religious texts you read, you are simply making things up.

By reading Genesis 19 through the lens of Jesus Christ, we discover a new way of reading the text that looks a lot more like Jesus than the way Genesis 19 is usually taught.

This way of reading the text allows God to look more like Jesus Christ and less like the gods of ancient Egypt and Mesopotamia (and even most gods of our own day) who hurl fire, lighting, drought, and flood upon those who displease them.

To try to read any text without drawing on an implied metaphysical horizon is like trying to walk without legs or see without eyes.

It appears that He, like many other Rabbis of His day, began His teaching by reading a text of Scripture, and would then explain the Scripture while taking questions and objections from others who were present.

Like it or not, we bring ourselves and our biases to every translation and every reading of the text.

The modern genre of historical - critical commentary has become ossified, and the vast majority read like summaries of recent scholarship rather than fresh engagements with the biblical text.

This is a remarkably daring text, the sort of book many academics avoid like the plague: a book aimed at a wide reading public, written with the hope that it might actually change the lives of some of its readers.