By Mi Shoujiang, You Jia, Min Chang
Islam in China, in 5 chapters, depicts the creation and impact of Islam in China, together with the advance and flourish of the Islamic mosques, the nationalization of Islam within the state, the mix of Islam with conventional chinese language cultures, the discrimination the Muslims needed to face, and the chinese language Muslims¡¯ participation within the struggle of resistance opposed to Japan. With green-tinted pictures and illustrations.
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Islam in China, in 5 chapters, depicts the advent and effect of Islam in China, together with the improvement and flourish of the Islamic mosques, the nationalization of Islam within the state, the mix of Islam with conventional chinese language cultures, the discrimination the Muslims needed to face, and the chinese language Muslims¡¯ participation within the battle of resistance opposed to Japan.
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This motif bears a remarkable resemblance to the arrangement of elements in the following motif, designated A2b. A2b "they forsook YHWH ... , the Exodus from Egypt, deliverance from enemies)-which corresponds to element (c) in A2a. As in A2a, the clustered assemblage of 10:6b (with [al alone), 10:10baß (with [al and [bD, lO:13aa (with [al alone) and 10:16aß (with areversal of [al and [bD occurs together in the insertion of 10:6-16. In two recurrences of element (a), its intended complementarity with element (a) of A2a is apparent for, in 1O:6b and 10:16aß, '~Y is used in the (a) position-once negatively, once positively-in reference to YHWH.
Indeed, most of the deliverer accounts, but especially the two stories of the double denouement, show how the foibles of fiawed tribai leaders could escalate to tribai or even national levels. The tribal-political and deuteronomic concerns and ideals just described are also refiected in two distinct patterns of arrangement, the schemata of which provide a dual framework for the book: one schema presents Israel's tribes (Judg. 1:1-2:5) and their heroic representatives (3:7-16:31) in the same general order; the other schema presents Judges' religious-historical cycle-motif (2:11-3:6) as a recurring feature in each of the deliverer accounts (3:7a-16:31).
L3 §271), Rashi, Qiml)i, Ralbag and L. Wood, Distressing Days 0/ the Judges (Grand Rapids, 1975), p. 271. Both the focus on the northem tribes in 3:12-16:31 and the proximity of Ibzan's account to that of Elon of Zebulun (12:11-12) support the view that the reference is to Bethlehem of Zebulun. , Jephthah) only in the body. 7 In the prologue, Judah receives twenty verses, Benjamin only one. Judah's portrayal is basically positive (hut cf. C. J. Goslinga on I: 19b, in Richteren-Ruth [KVHS, Kampen, Tbe Netherlands, 3d edn, 1966], ET: Joshua, Judges, Ruth [R.