By Mi Shoujiang, You Jia, Min Chang
Islam in China, in 5 chapters, depicts the creation and effect of Islam in China, together with the improvement and flourish of the Islamic mosques, the nationalization of Islam within the nation, the mix of Islam with conventional chinese language cultures, the discrimination the Muslims needed to face, and the chinese language Muslims?? participation within the warfare of resistance opposed to Japan. With green-tinted pictures and illustrations.
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8. Sanders, DJD 4:81–82; idem, Dead Sea Psalms Scroll, 113–17; idem, “Non-Masoretic Psalms,” 187–91; Muraoka, “Sir. ,” 35–37. Similarly, Bodil Ejrnaes describes the main idea of the poem as the love between two people (“David and His Two Women: An Analysis of Two Poems in the Psalms Scroll from Qumran [11Q5],” in Scripture in Transition: Essays on Septuagint, Hebrew Bible, and Dead Sea Scrolls in Honour of Raija Sollamo [ed. Anssi Voitila and Jutta Jokiranta; JSJSup 126; Leiden: Brill, 2008 ], 578–80).
See also Wis 7:7: “the spirit of Wisdom came to me” (ἦλθέν μοι πνεῦμα σοφίας). The interpretation of the Hebrew letters rt as “beauty” is not universally accepted. , Exod 18:23). ”) Given the orthography here, in Ps 151A, in 4Q426, and in the Ben Sira Masada scroll (and the corresponding assumption that the word was normally pronounced tōr), one wonders if wordplay was intended between “her beauty,” pronounced tōrāh, and “Torah” (something remarked on parenthetically by Mark S. 29 An association between wisdom/Wisdom and beauty (ypy or κάλλος) is found, for example, in Ezek 28:12 and Wis 8:2.
Pronoun is presumably the teacher (or goad), dmlm. The gender of this word results in the masculine pronoun. The reference ultimately could be either to Wisdom or to God. , Gen 11:6; Zech 8:15). 51 Although the verb qx# has a number of nuances, the one intended here is not too difficult to deduce. Given the fact that wisdom literature usually associates laughter with folly and foolishness (despite Qohelet’s reminder to us that there is an appropriate time for laughter), I assume that the verb is here in the D-stem (“to make sport, sing”) and is used in the sense of “to sing,” as it is in 1 Sam 18:7; this usage also resonates with the same verb’s appearance in the D-stem in Prov 8:31 to describe Wisdom’s reaction to the creation of the world and humanity by God.
Islam in China by Mi Shoujiang, You Jia, Min Chang