ฝึกพูดภาษาอังกฤษด้วยเทคนิค Shadowing จากวิดีโอ: How Bible Scholars Challenged my Christian Faith
เลือกโหมดฝึก
แต่ละโหมดจะเปิดห้องฝึกแบบเต็มจอ
302 ประโยค
หากประโยคสั้นหรือยาวเกินไป กดที่ Edit เพื่อปรับแก้
1
I've spoken before how some time ago I was a committed Christian
2
and then some years after that I embraced and looking into some of the issues in the Gospels, looking into them more academically,
3
I discovered some seriously challenging issues.
4
are very, very challenging if you're a conservative Christian like I was.
5
I was a born-again, conservative, Bible-believing Christian, pretty fundamentalist, actually.
6
I believe the Bible was the word of God, all of it, without any errors.
7
I believe Jesus was God, that he died for our sins, and that he was God incarnate.
8
I believed in the Trinity, and so on.
9
I've spoken before how some time ago I was a committed Christian, and then some years after that I embraced Islam, alhamdulillah.
10
And I want to share with you in this video three
11
examples of the kind of challenges I faced as a Christian who took his faith very seriously, who took the Bible really seriously.
12
And looking into some of the issues in the Gospels, looking into them more academically,
13
I discovered some seriously challenging issues which I knew nothing about until that point.
14
And I want to share with you three examples of these issues, which are still really important, I think, for us all to understand today.
15
If we care about the truth, about the Gospels, about the historical Jesus, who he really was.
16
Because as Muslims and Christians, we all claim to follow Jesus.
17
And it's important we understand who he really was and what we can believe about him historically.
18
And I'm going to be reading some passages from this amazing book, Christology in the Making,
19
a New Testament inquiry into the origins of the doctrine of the incarnation by a man called Jimmy Dunn,
20
a professor of New Testament studies at Durham University, one of the world's leading New Testament scholars.
21
He himself is a committed Christian.
22
He believes in the Trinity.
23
But like many of these very scholarly Christians I've discovered, they're also very honest.
24
They're usually men of integrity who have burrowed deep into history and are fiercely looking at the evidence, the evidence of the gospels,
25
of texts, of other sources.
26
And they've discovered things which are very, very challenging if you're a conservative Christian like I was.
27
I was a born-again, conservative, Bible-believing Christian, pretty fundamentalist actually.
28
I believe the Bible was the word of God, all of it, without any errors.
29
I believe Jesus was God, that he died for our sins and that he was God incarnate, I believed in the Trinity and so on.
30
But in reading this stuff, which I chose to do because I was very curious to know what Christian scholars were saying,
31
in reading it, I discovered some fundamental challenges to Christian faith, which even these Christian scholars fearlessly,
32
fearlessly presented to their readers.
33
And that's the amazing thing about this kind of work.
34
Now, this book, Christology in the Making, as it's usually called, is very academic.
35
It's probably postgraduate.
36
It's not written in very easygoing prose, but doesn't matter.
37
It's an academic text.
38
But I want to share with you three issues that Jimmy Dunn highlights, which even though he is a Christian,
39
really do pose a fundamental challenge to fundamental Christian doctrines.
40
And it's based on very good evidence, compelling arguments, and indisputable textual facts, and he outlines them.
41
And I share this not to attack Christianity so much as just to, inshallah, to build a bridge from the academia,
42
from the ivory tower, to the more wider public so
43
that we can all appreciate and learn from the expertise of these scholars, because it makes a difference.
44
As Muslims, we claim Jesus was just a prophet, a man was not God at all, that he didn't become a human being, having been God.
45
We don't believe in the incarnation and so on.
46
What does an historical analysis tell us about that claim?
47
Because there are answers, even from Christians, Christian scholars, that is.
48
So I'm going to read a few passages from this text.
49
It is difficult going, but I'll try and make it clear.
50
I'll try and introduce some comments or commentary on what he's saying, just to elucidate some of the more knotty expressions he has.
51
And I just want to mention that I'm reading from page 29.
52
And up to page 29, he's been looking at the earlier Gospels of Matthew, Mark, and Luke, and looking at what they say about Jesus.
53
And he's been trying to answer the question, was Jesus conscious of being the divine son of God?
54
This is the question.
55
Was Jesus conscious of being the divine son of God.
56
So he's looked at the synoptic gospels, as they're called, Matthew, Mark, and Luke.
57
And to be honest, he's not really found any clear answer to that.
58
So now he's going to go to the fourth gospel.
59
This is the last to be written, the so-called gospel of John, written towards the end of the first century, possibly the early second century.
60
And to see if that gospel can give us any clearer answers to the question, was Jesus conscious of being the divine son of God?
61
And it's in the answer to that question
62
that we find three very troubling facts presented to us with great scholarly depth that I want to share with you.
63
And we can do with them as we will, these facts, but we need to know the truth if we care about the truth.
64
So, by the way, he calls the fourth gospel, alternatively, he calls it the fourth gospel, the John's gospel.
65
He sometimes talks about the fourth evangelist, meaning the author of the fourth gospel.
66
But he means basically that the last one to be written, the Gospel of John, as we normally call it.
67
So is this then the point, he says, at which the fourth evangelist comes to our aid?
68
Can the testimony of the fourth gospel to be called in to give that clearer answer?
69
Did Jesus think he was the divine son of God?
70
Certainly, John's answer seems clear enough.
71
a regular feature of jesus's discourses in in the fourth gospel
72
the discourses by the way are these long often rambling talks
73
that jesus uh gives in the fourth gospel they go on for chapter after chapter you don't get them anywhere else
74
precisely he says in this in these long discourses do we find Jesus talking of God as his father
75
and of himself as God's son he calls God father more than 100 times and himself son 23 times
76
For the first time, we find one of the key words of the later creeds, the later creeds used of Jesus,
77
monogenes, menogenes, menogenes in the Greek, translated usually as only begotten.
78
Not only in the prologue, it's there in the opening verses of John,
79
but also in one of Jesus' discourses linked with the father son theme.
80
This whole father son theme is very, very dominant in the fourth gospel is not really dominant in the earliest gospel, say, of Mark.
81
But linked with the father son theme is the regularly expressed conviction of his own pre-existence.
82
So Jesus existed prior to his coming into being born of Mary, of course, existed with the father in heaven.
83
and here's a bunch of quotes here from the gospel
84
which i won't repeat of his descent from heaven another bunch
85
of quotes of his coming into the world coming from god and
86
so on the climax is probably reached in the most powerful
87
of the i am sayings these are the amazing i am
88
sayings i am the light of the world before abraham was
89
i am the resurrection on the light i am the good shepherd etc only found in the fourth gospel
90
and the one he refers to the most powerful is where
91
jesus's claims to pre-existence where jesus says before abraham was i
92
am this is 858 john 8 58 clearly jesus was with god
93
or even was god so a clear enough picture emerges he says but can we assume
94
that John's intention was to give these various expressions as utterances of the historical Jesus?
95
Can we assume that John's concern was to paint a portrait of Jesus as he actually was,
96
to record like a faithful stenographer or someone with a YouTube channel what he actually said?
97
The reassertion of the fourth gospel as a historical source and the renewed realization that its tradition has firm historical roots,
98
at least at several places, gives some encouragement on this score.
99
Because you'll often hear Christian apologists say, well, in recent years,
100
the Gospel of John has been seen by scholars as much more historically reliable than it used to be hitherto for,
101
say, in the early 20th century or the 19th century.
102
And in some places, this is true.
103
So we'd say archaeology or cultural references in the gospel of john
104
but and this is the
105
but unfortunately jimmy dunn continues however it is precisely at the point
106
which concerns us meaning did jesus think he was divine son of god
107
that the case is weakest precisely here that the indications are strongest
108
that john is presenting us with a developed rather than original tradition
109
so in other words the words given to jesus on his
110
lips in the fourth gospel are not really historical they are
111
they are the product of a much later developed tradition then jimmy jimmy dunn says consider the following points
112
and he mentions three points which is the whole point of the video uh
113
which we will now explore and they're a little Some of them are a bit technical, but let's go through them.
114
And he mentions, first of all, Dodd, a guy called Dodd.
115
He was a British New Testament scholar in the 20th century.
116
Dodd's careful comparison of the Gospel of John
117
and the Synoptic Gospel has indeed brought to our attention several sayings and sequences of sayings,
118
which most probably stem from synoptic or synoptic like tradition.
119
So in other words, there were some themes or words in, say, Mark or Matthew and Luke, which we will see examples in a second,
120
which were then developed, taken over by John and hugely reworked and expanded and elaborated and embellished.
121
I think basically that's what he's trying to say.
122
but dot has also highlighted still more clearly how distinctive are the johannine discourses john's discourses
123
which make use of those sayings constructed to a characteristic pattern
124
which has no parallel in the synoptic gospels no what no one can dispute that the vast differences
125
between the discourse style in John's gospel and Jesus teaching in Matthew, Mark and Luke.
126
So there still is a huge difference between John on the one hand and Matthew, Mark and Luke on the other.
127
The point is this, and Dunn really goes to the detail now.
128
The point is this, and this is where it's so compelling, I think, that I don't see how anyone can disagree with what he's saying,
129
because it's so obviously factually correct what Jimmy Dunn is saying.
130
And everyone agrees, virtually everyone agrees in the world, in academia, with what he's saying.
131
The point is this, that the style is so consistent in John.
132
So the way Jesus speaks, the language he uses, the themes that he articulates in John is so consistent.
133
It never changes from page to page to page, whether in Galilee or in Judea or whether Jesus speaking to crowds or to individuals,
134
to peasants or to Pharisees, to disciples or to hostile Jews.
135
And so consistently different from Matthew,
136
Mark and Luke that it can hardly be other than a Johannine literary product.
137
In other words, this style has to be an invented product of the last gospel john developing and shaping the tradition
138
according to a pattern largely imposed upon it so john takes themes
139
which were around much earlier and then works develops embellishes them massively to create these huge discourses we see in john
140
And they impose, John imposes this theme on the earlier material.
141
The best explanation still remains,
142
as Jimmy Dunn, that John's discourses are meditations or sermons on individual sayings or episodes from Jesus's life,
143
but elaborated in the language and theology of subsequent Christian reflection.
144
so in other words they're highly embellished sayings he seems to
145
be saying jesus didn't go around saying i'm a light of the world
146
and so no no no earlier tradition has jesus speaking like this
147
but he takes themes the little little pinpricks little suggestions hints in the earlier gospels
148
and massively develops them like like like a sermon like a like a preacher would
149
embellishing them exaggerating them advancing them massively and this is the stand
150
and understanding as i keep on saying and then he says
151
and he gives a very specific example and
152
when i i i've never come across anyone uh on youtube
153
or anywhere else to be honest outside of academic literature who's ever made this point it doesn't seem to
154
that there's no popular awareness of what he's about to say
155
and this is really really significant
156
and for muslims this is really really interesting what he's about
157
to say in particular he writes this is clearly true of the whole father son tradition in john's gospel
158
if you read john it's always about the son and the father
159
and the father and the son the relationship between the two of them on
160
and on every almost every paragraph is to do with that.
161
You won't find that earlier on or hardly at all.
162
Jeremiah has noticed, Jeremiah was a famous German biblical scholar, has noticed the following statistics for the use of father,
163
just the word father in Greek, for God in the words of Jesus.
164
So how many times did Jesus call God father in the Greek, the New Testament?
165
In Mark, the earliest, it's just three times.
166
in q this is the source used by matthew
167
and luke in addition to mark we find four instances of god calling
168
so jesus calling god father in john it's 100 times 100 times on matthew by the way is 31 times
169
and then John 100 times so Mark three times Matthew 31 John 100
170
and Luke is four
171
and he draws the inevitable conclusion there was a growing tendency
172
to introduce the title father for God into the sayings of Jesus let me repeat
173
that there was a tendency a growing tendency to introduce the title father for God into the sayings of Jesus
174
so in the earliest evidence we have Jesus hardly ever refers to God as father just one
175
or two couple of times
176
but by the time we get to John's gospel on the
177
lips of Jesus we have him referring to God 100 times
178
so there's a huge massive embellishment additional placing of this term on the lips of Jesus as we go through time.
179
Very interesting.
180
Even more striking, he says, are the statistics for the phrase the father.
181
So before it was just father.
182
Now the father.
183
How many times did Jesus refer to God as the father?
184
In Mark, it's a huge once.
185
Any once does he ever refer to God as the father?
186
In Luke, twice.
187
Matthew 1 John 73 73 on this evidence it is scarcely possible to dispute
188
that here we see straightforward evidence of a burgeoning tradition of a manner of speaking about Jesus
189
and his relationship with God which became very popular in the last decades of the first century
190
okay so what are we what are we to include from this
191
and this is just the first part we'll come on to the second third in a minute
192
so where jesus is portrayed in a trinitarian way you know the father
193
and the son this is much later language
194
if we go back to the earliest evidence jesus hardly ever
195
speaks of god as his father at all just one
196
or two instances and even those instances were put down say in the 60s
197
or 70s AD and they may have been added in the tradition for all we know before that time
198
so in Islam of course there's a slight change of subject
199
uh we're told not to we don't address God as father it's not one of the names
200
that has been given to us by which we address God
201
and sometimes people wonder why that is the case and I think
202
because the the the meaning of the word father if by
203
which we mean someone who protects provides for uh someone who
204
is uh someone you look to for security our sustainer and
205
and our so on this language is found in the quran
206
but the word itself father is not
207
so it's not like the understanding of god is not there in
208
that way but the word isn't and i think it's
209
because the way the christianity has taken over this language in
210
a trinitarian way the currency of the term has become a bit corrupted
211
and so it's not usable anymore it has trinitarian overturned
212
so the word is no longer used that's speculation
213
but that's kind of what i think
214
but coming uh to the next second big challenge uh
215
that i i had to my faith
216
when i first came across this as a christian much the same has to be said about the sayings
217
jimmy dunn writes which assert jesus's pre-existence so the idea
218
that jesus was a divine being who became incarnate uh as
219
jesus of nazareth 2 000 years ago the point again is the complete lack of real parallel in the earlier tradition.
220
No other gospel, nor Mark, nor Matthew or Luke, speaks of Jesus coming down from heaven and the like.
221
The clearer the implication of pre-existence in any saying, the more distinctive its Johannine character.
222
So in other words, pre-existence really is a fourth gospel idea.
223
the word became flesh
224
and dwelt among us to quote from the prologue it's not there in mark
225
or matthew or luke
226
and then he says again it is possible to see a
227
synoptic type root for the weighty i am sayings remember i
228
said about the i am sayings in the fourth gospel i
229
am the light of the world i am the resurrection of
230
the life before abraham was i am they're only found in john
231
he said he jimmy dunn is referring to a synoptic type root the origin of these i am statements
232
these amazingly weighty statements in the synoptics
233
and he says again it is possible to see a synoptic
234
type root for the weighty i am sayings mark 650
235
and then mark 13 6 and mark 60 1462
236
but again the indications are clear and strong that the weightier sayings in john
237
are a development from the earlier tradition at best tendential to the earlier tradition
238
for mark's i am sayings are simply affirmative utterances it's me
239
i am he yes as matthew clearly indicates in Matthew 24 5
240
and 26 64
241
but John has probably seen a potential link with the I am of Isaiah 43 10
242
and exploited it accordingly it is it is surely scarcely credible
243
that is saying like John 8 58
244
or the other I am sayings the bread of life the
245
light of the world etc were part of the earliest jesus tradition
246
and yet nothing approaching them appears anywhere in the synoptic gospels why should they be
247
so completely neglected if part of the authentic sayings of jesus
248
and why should only jesus only john preserve them why
249
if jesus went around talking like this i am the light of the world, etc. Why does no one ever record him saying this in Matthew,
250
in Luke, in Mark and Q, Gospel of Thomas, whatever other early sources you care, but only towards the end of the first century,
251
Jesus apparently goes around speaking like this.
252
The most obvious explanation, Jimmy Dunn says, once again, is that in a relatively insignificant element of the earlier tradition,
253
John has found the inspiration to fashion an invaluable formula for
254
expressing Christianity's claims about Christ now Jimmy Dunn writes as a Christian
255
so he believes
256
that the John statements about Jesus are true even though they're
257
not historical there's a bit of a paradox don't ask me to explain it
258
but he thinks that John has taken these uh very kind of insignificant statements where Jesus says, yeah, it's me.
259
Yes, I'm he.
260
And fashioned out of them a very, very high Christology, giving us basically Christianity.
261
So you have to ask, what did the historical Jesus think?
262
Did he agree with these things?
263
He probably never thought of them like that.
264
So I think that's very interesting indeed.
265
I think we'll leave it there.
266
I just wanted to
267
emphasize that these discoveries when I came across them the idea
268
that Jesus pre-existence is not taught in the early gospels at all it's not there in Matthew Mark
269
and Luke and Q is only found in John the idea
270
that Jesus calling God father in the way that we understand
271
that he consistently did in Christianity is actually not there in the earliest gospels
272
or hardly there at all there's only uh in a burgeoning
273
development in other words a massively developed tradition where these terms the father
274
or father put on the lips of jesus repeatedly to give this almost trinitarian relationship between father
275
and son and then the idea uh that jesus himself
276
uh didn't really go around talking like john's jesus does at all and i i've yet to found find
277
hardly any scholar anywhere certainly outside of fundamentalist bible seminaries in
278
the american south where you will find some who believe in the absolute inerrancy of the bible
279
and these are very hard-line conservative people
280
but a mainstream scholarship uh they all all accept
281
that john's jesus is to use much more popular language is a fictitious construct it's not historical
282
and that the historical Jesus did not believe that he was the divine son of God.
283
The historical Jesus did not believe that he was incarnate in any way.
284
And the historical Jesus did not go around saying, I am the light of the world and before Abraham was,
285
I am, etc. And the historical Jesus did not repeatedly call on God as his father either.
286
And repeat that, the historical Jesus did not go around repeatedly calling God his father either
287
because there is no evidence that he did.
288
And that's the evidence.
289
The so-called evidence is found in much, much later texts, which everyone acknowledges are not historical.
290
In other words, the historical Jesus didn't speak like that.
291
So these are quite devastating findings, I found.
292
And people are still Christians and believe this.
293
You know, I don't know how they do it.
294
But Jimmy Dunn still retained his faith,
295
having written this book, even though he knew that the historical Jesus did not believe that he was.
296
There was no evidence.
297
The historical Jesus believed that he was the divine son of God.
298
But he believed that anyway.
299
But that's an issue for Jimmy Dunn.
300
And it's not an issue for us so much.
301
You simply care about the texts, the evidence and history.
302
Until next time.
ดาวน์โหลดแอป
ทุกอย่างที่ต้องใช้เพื่อพูดได้คล่อง
AI ให้คะแนนการออกเสียงให้คะแนนทุกประโยค
ฝึก IPAเชี่ยวชาญทุกเสียง
คำศัพท์สร้างคลังคำของคุณ
เกมคำศัพท์เล่นไปเรียนไป
ช่องเดียวกัน
C1What the First Christians Really Believed Will Surprise You
Daily ConversationUniversity Students
B21
The Most Overlooked Qur'anic Verse About Human Origins!
Daily ConversationWorking Adults
C11
Allah Loves Those the World Overlooks — And the Bible Says Something Amazingly Similar
Daily ConversationWorking Adults
B21
Who Was the First Muslim in America?
IELTS PrepTOEFL PrepUniversity Students
C13
Not Adam Smith? The Forgotten Economic Genius of Ibn Khaldun
IELTS PrepBusiness EnglishUniversity Students
C12
The World’s Leading Atheist Admitted: God Exists
IELTS PrepTOEFL PrepUniversity Students
FOR YOU
วิดีโอแนะนำ
C12
264 ประโยค
why I believe in God
IELTS PrepTOEFL PrepUniversity Students
C128
22 ประโยค
2026 09 06 Reflection 127
IELTS PrepTOEFL PrepUniversity Students
C12
98 ประโยค
Dr Maszlee Malik argues Islam is like democracy: it is not perfect - but they are compatible 6/8
IELTS PrepTOEFL PrepUniversity Students
C15
29 ประโยค
NT Wright on Jordan Peterson: "I have never met him, but..."
IELTS PrepTOEFL PrepUniversity Students
C12
212 ประโยค
How the Gospel Confronts Easy Believism and Legalism - Tim Keller
IELTS PrepTOEFL PrepUniversity Students
C138
16 ประโยค
ALBRECHT FUND SHADOWING_Technology Magnifies Who We Are
IELTS PrepTOEFL PrepUniversity Students
C111
372 ประโยค
The 3 ways stupidity spreads throughout a society | Jonny Thomson
IELTS PrepTOEFL PrepUniversity Students
C14
186 ประโยค
Tradition and Scripture: Meeting the Identity Challenge
IELTS PrepTOEFL PrepUniversity Students
C13
155 ประโยค
ENGLISH SPEECH | JD VANCE: Student's Immigrant Checkmate (English Subtitles)
IELTS PrepTOEFL PrepUniversity Students
C12
172 ประโยค
The Matrix isn’t about a simulation, it’s about Jesus Christ
IELTS PrepTOEFL PrepUniversity Students
C11
268 ประโยค
폴워셔1
IELTS PrepTOEFL PrepUniversity Students
C1183 ประโยค
Will the Good of the Other – Bishop Barron's Sunday Sermon
IELTS PrepTOEFL PrepUniversity Students
สิ่งที่คุณจะได้เรียนรู้
ในวิดีโอนี้ ผู้พูดได้แบ่งปันประสบการณ์เกี่ยวกับความท้าทายที่เขาเผชิญในฐานะคริสเตียนที่มีความเชื่อมั่น โดยเฉพาะจากการศึกษาวรรณกรรมทางศาสนาและการวิเคราะห์ประวัติศาสตร์ที่ลึกซึ้ง ซึ่งจะช่วยให้คุณพัฒนาทักษะการพูดภาษาอังกฤษในด้านต่างๆ เช่น:
- การใช้ศัพท์เฉพาะในบริบทศาสนา: เรียนรู้คำศัพท์และวลีที่ใช้ในระหว่างการอภิปรายเกี่ยวกับความเชื่อและประวัติศาสตร์
- การวิเคราะห์เส้นทางการพูด: สำรวจวิธีการที่ผู้พูดจัดระเบียบความคิดและถ่ายทอดมันออกมาอย่างมีประสิทธิภาพ
- การใช้เสียงและน้ำเสียง: เข้าใจวิธีการที่เสียงและจังหวะการพูดมีผลต่อการสื่อสารความหมาย
ฟังเสียงเหล่านี้
ขณะที่คุณฟังวิดีโอนี้ มีหลายจุดที่คุณอาจได้ยินการเชื่อมเสียง การลดเสียง และการพูดที่เชื่อมโยงกัน ซึ่งจะช่วยให้คุณเข้าใจวิธีการพูดที่เป็นธรรมชาติมากขึ้น ตัวอย่างเช่น:
- การเชื่อมเสียงระหว่างคำ เช่น "God" กับ "that" ที่อาจฟังดูเป็น "Godthat"
- การลดเสียงคำที่ใช้บ่อย เพื่อให้การพูดมีความราบรื่นและเร็วขึ้น
- การเปล่งเสียงสูงและต่ำเพื่อเน้นความสำคัญของข้อความ
พูดอย่างคนพื้นเมือง
การเลียนแบบจังหวะและการเน้นเสียงของผู้พูดในวิดีโอนี้จะช่วยให้คุณฝึกฝนการพูดที่มีความชัดเจนและมีอารมณ์ คุณสามารถทำได้โดย:
- ฟังและพูดตาม: ใช้เทคนิค "shadow speech" เพื่อฝึกฝนการออกเสียงและจังหวะการพูดในแบบที่เป็นธรรมชาติ
- สังเกตการหยุดพัก: การหยุดพักในระหว่างการกล่าวจะช่วยให้ผู้ฟังสามารถประมวลผลข้อมูลได้ดียิ่งขึ้น
- ปรับการเน้นเสียง: ให้ความสำคัญกับคำที่ผู้พูดเน้น โดยพยายามเลียนแบบน้ำเสียงและอารมณ์ของเขา
การเรียนรู้ภาษาอังกฤษจากวิดีโอเช่นนี้ไม่เพียงแต่ช่วยให้คุณพัฒนาทักษะการพูด แต่ยังช่วยให้คุณเข้าใจวัฒนธรรมและบริบทที่ผู้พูดมีอยู่ในใจ ด้วยการใช้ shadowspeaks และ shadowspeak หรือแพลตฟอร์มการเรียนรู้ต่างๆ คุณสามารถฝึกฝนได้ทุกวันเพื่อให้เชี่ยวชาญมากยิ่งขึ้น
ไวยากรณ์ในวิดีโอนี้
โครงสร้างที่ผู้พูดใช้บ่อยที่สุด พร้อมคำพูดจริงจากวิดีโอ:
| โครงสร้าง | ในวิดีโอ |
|---|---|
| Present perfect continuous have/has been + -ing — การกระทำที่เริ่มก่อนหน้านี้และยังดำเนินอยู่ | he's been looking · he's been trying |
| Present perfect have/has + กริยาช่อง 3 — เหตุการณ์ในอดีตที่ยังเกี่ยวข้องกับปัจจุบัน | I've spoken · I've discovered · have burrowed |
| Passive voice be + กริยาช่อง 3 — เน้นสิ่งที่เกิดขึ้น ไม่ใช่ผู้กระทำ | be written · be called · being born |
| Relative clauses who / which + อนุประโยค — ข้อมูลเพิ่มเติมเกี่ยวกับคนหรือสิ่งของ | issues, which are · things which are · points which is |
เทคนิค Shadowing คืออะไร?
Shadowing เป็นเทคนิคการเรียนรู้ภาษาที่ได้รับการรับรองทางวิทยาศาสตร์ พัฒนาขึ้นสำหรับการฝึกนักแปลมืออาชีพ วิธีการนี้เรียบง่ายแต่ทรงพลัง: คุณฟังเสียงภาษาอังกฤษจากเจ้าของภาษาและพูดตามทันที — เหมือนเงาที่ตามผู้พูดด้วยช่วงเวลาห่าง 1-2 วินาที การวิจัยแสดงว่าเทคนิคนี้ปรับปรุงความแม่นยำในการออกเสียง ทำนองเสียง จังหวะ การเชื่อมเสียง การฟังเข้าใจ และความคล่องแคล่วในการพูดได้อย่างมีนัยสำคัญ