= in a sentence

The word "=" in a example sentences. Learn the definition of = and how to use it in a sentence.

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How to use = in a sentence. = pronunciation.

There we may read, too, a detailed account of the Fauna now happily extinct in the fens; of the creatures who used to hale St. Guthlac out of his hut, drag him through the bogs, carry him aloft through frost and fire-"Develen and luther gostes"-such as tormented in like wise St. Botolph (from whom Botulfston = Boston, has its name), and who were supposed to haunt the meres and fens, and to have an especial fondness for old heathen barrows with their fancied treasure-hoards: how they "filled the house with their coming, and poured in on every side, from above, and from beneath, and everywhere.
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Therefore, assume the resistance to credibility, in any preternatural occurrence, as equal to x, and the very ideal or possible value of human testimony as no more than x, in that case, under the most favorable circumstances conceivable, the argument for and against a miracle will be equal; or, expressing the human testimony by x, affected with the affirmative sign [+x]; and expressing the resistance to credibility on the other side of the equation, by x, affected with the negative sign [-x], the two values will, in algebraical language, destroy each other, and the result will be = 0.
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The value of-_x_ absolutely vanishes and becomes = 0.
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Ariel_ = the Lion of God,-indicating that what had been promised to Judah in Gen. xlix.
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He who had hitherto led them-Jehovah = the Angel of Jehovah-says, in Exod.
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It is the looser, instead of the closer connection, = "of which."-אתנה "wages of prostitution," instead of which, in ix.
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But besides this תנה, there occurs another תנה, not with the general signification "to give," but in the special one, "to give a reward of whoredom;" in which signification it cannot be a primitive word, but derived from נתן אתנה = אתנה, in the passage under consideration, and in Ezek.
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We have no hesitation in deriving it from אֵשׁ, "fire;" hence it means properly, "that which has been subjected to fire (compare אִשֶּׁה) = that which has been baked," "cakes.
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Others admit, at least, a co-reference to the prophet = the Lord.
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This appears from Daniel x. 5, xii. 6, 7, where Michael = the Angel of the Lord (compare _Dissertations on the Genuineness of Daniel_, p. 135 ff.) is designated in the same way,-a remarkable coincidence in these two contemporary prophets, to which we omitted to direct attention in our work on Daniel.
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But there is no reason whatsoever in favour of such a meaning of Bozrah, while there is this argument against it, that the probable signification of בצרה as the name of a town is "_locus munitus_" = מִבְצָר or בִּצָּרוֹן.
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On the other hand we have it in Deuteronomy as "the priest's due from the people" (xviii. 3 = 1Samuel ii.
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Over and above are the firstlings, to which are added the tithes and first-fruits in a duplicate form, in short, all _kodashim_, which originally were demanded merely as ordinary meat offerings (Deuteronomy xii. 26 = ver.
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Of the first three members of the genealogy, Nahshon and Amminadab occur as princes of Judah in the Priestly Code, and are fitly regarded as the ancestors of those who come after them; Ram is the first-born of Hezron's first-born (ver. 25), and by the meaning of his name also (Ram = the high one), is, like Abram, qualified to stand at the head of the princely line.
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Numbers of the kings of Judah from Solomon : 37+ 17+ 3 + 41 + 25 + 8 + 1 + 6 + 40 + 29 + 52 + 16 + 29 + 55 + 2 + 31 + 11 + 11=430 years.
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It may be remarked that 390 = 240 + 150.
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Exodus vi. 2, 3 (Q) = iii. 13, 14 (JE).
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We early find remarkable phenomena, such as NDR for NZR (hence NZYR = vovens), N+R for NCR (Amos i. 11 , Y+R for Y+RP?), comp.
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With regard to his relation to the law, we have to consider the following points: he was a scribe (SWPR = literatus), at home in the Torah of Moses, vii.
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The site of Sinai (= Horeb?) hardly admits of ascertainment.
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Examples of =

Example #1
They were in countenance horrible, and they had great heads, and a long neck, and a lean visage; they were filthy and squalid in their beards, and they had rough ears, and crooked 'nebs,' and fierce eyes, and foul mouths; and their teeth were like horses' tusks; and their throats were filled with flame, and they were grating in their voice; they had crooked shanks, and knees big and great behind, and distorted toes, and cried hoarsely with their voices; and they came with immoderate noise and immense horror, that he thought that all between, heaven and earth resounded with their voices. . . .
Example #2
But St. Guthlac perceived the inward temptation (which is told with the naive honesty of those half-savage times), and rebuked the offender into confession, and all went well to the end.
Example #3
Every possible event, however various in its degree of credibility, must, of necessity, be more credible when it rests upon a sufficient cause lying within the field of what is called _nature_, than when it does not: more credible when it obeys some mechanical cause, than when it transcends such a cause, and is miraculous.
Example #4
For, assume the utmost disinterestedness, veracity, and sound judgment in the witness, with the utmost advantage in the circumstances for giving full play to those qualities; even in such a case the value of affirmative testimony could, at the very utmost, be equal to the negative value on the other side the equation: and the result would be, to keep my faith suspended _in equilibrio_.
Example #5
The human reason being immutable, suggests to every age, renews and regenerates for ever, the necessary inference of a miraculous state antecedent to the natural state.
Example #6
Now, observe: these two orders of miracle, by their very nature, absolutely evade the argument of Hume.