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And we have still the concerns about the text books, which continue to be disseminated not only in Saudi Arabia, but around the world to madrassas,for example, which still contain things that we consider beyond the pale."
VOA: standard.2009.10.26
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Last year I listed them, and there were not that many people that had the First Edition of the text.
去年我把它们列上去的，没有那么多人,有这本书的第一版。
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In other words, the text is what makes the ascertainment of meaning possible and available to us, but meaning is not in the text.
换言之,作品才是使含义得以传达的必要条件，但含义又并不在文本里。
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So she does not let these things sit in the text to be assimilated to a theological structure, but she brings them out.
所以她并没把这些放在小说中，使其与,神学架构同化，但她却把它们呈现了出来。
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Many, many people, not only in the United States, but in other countries use Text-to-Speech Readers.
不仅仅是在美国，在其他国家，也有很多人在使用文字阅读器。
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The author may have been looking out of the window, but literature, as we encounter it and as a text, is not looking out of the window.
作者可能往窗外看过了，但是文学上，我们遇到它时并且在它作为一个文本时，并不需要往窗外看。
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So that it's not what the text means -which might be anything, according to Hirsch, if you just appeal to the text; it's what the author means to say.
所以不是文本的意思，而是作者想说的东西,赫施认为，文本的意思几乎可以是任何东西，如果你仅仅参考文本的话。
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Now there's one way in which Tony is probably not a good proof text for the New Criticism.
但是《搬运车托尼》从某个角度来说,也许并不适合作为新批评主义的范本。
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Their diversity has not been flattened or homogenized by the final editor of the text.
它们的多样性并没有被消弱或统一划齐,被章节最后的编辑者。
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nd this convergence can never be precisely pinpointed, but must always remain virtual, as is not to be identified either with the reality of the text or with the individual disposition of the reader."
而我们永远无法指出，“…,这种会合的确切位置，这个空间会一直以虚拟形式存在,不论是客观的文本,还是带有个人特征的读者都无法辨别它“
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The text itself,any text,is not itself holy writing.
任何文本本身都不是圣典。
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They are simply analytical tools. They're not inherently biased. They can be applied fairly to the text, and they're extraordinarily useful. It's just that some of the earlier practitioners of these methods did have ideological axes to grind, and we need to be aware of that.
所以它们只是分析工具，本身并不带有偏见,它们是十分有用的，完全可以运用于文本,但一些早期实施者并没有将其,融会贯通，我们必须意识到这一点。
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You prove to your teacher that you understand the authors by being able to put their meaning in other words -in other words, to say the author is intending to say something, not just that the text says something and this is what it says, with your exam then being one long screed of quotation.
你们用自己的话写出文章的含义,以此向老师证明你们理解作者的意图,换句话说，要告诉老师作者想表达什么，而不仅仅是文本说的什么内容，然后在试卷上来一大段,冗长的引用。
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So let`s look what we`ll have if go to the graphic version We have the graphic version And you have all the pictures, all the beautiful graphics and links Which you probably would not be able to use if you have a vision of pyramids or were blind Actually the text is very small, too.
现在让我们看看进入图片版会看到什么,现在进入图片版,可以看到所有的图片，漂亮的图像和链接,可能戴上3D眼镜,或者是盲人的话就看不到了,但文本字号实际上太小了。
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Why were some texts included in the New Testament and other text not included in the New Testament?
为什么有些书进入了新约,而有些书没有进？
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We can't possibly know what the author meant except on the basis of our determination of the meaning of the text, so why not just focus our attention to meaning on the text?
我们无法知道作者是什么意思,除非以我们对文本意思的分析为基础，因此，为什么不仅仅将我们的注意力,集中在文本的意思上呢？
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The historical critical method, and the documentary hypothesis in particular, are not inherently biased, I want to make that point very strongly. They are simply analytical tools: look at the text and its features and draw some conclusions based on what you're finding.
这里我想要特别强调的是，历史的批判性研究方法,尤其是底本学说，本身是不带偏见的,它们只是分析工具，对文本及其特征进行评判,然后根据你的发现作出结论。
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