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eEncyclopaedia ofthe Qur ānvolume fourP – ShJane Dammen McAuliffe, General EditorBrill, Leiden – Boston2004
K M. A E F , University ofCalifornia at Los AngelesA A , University of NotreDameM. S A , Harvard UniversityM W. A , Library of Congress,Washington, DCM A. B , MacalesterCollegeM M. B -A , Hebrew University,JerusalemH B , University of NorthCarolina at WilmingtonH B , University of ErlangenM B , University of MichiganM B , Pontificio Istituto diStudi Arabi e d’Islamistica, RomeI J. B , McGill UniversityG B , Yale UniversityW M. B , University ofCalifornia, BerkeleyJ E. B , PennsylvaniaState UniversityA B , University ofGottingenP C. B , Connecticut CollegeA S D , GeorgetownUniversityF.C. B , University of LondonM F. F , Georgetown UniversityR F , Hebrew UnionCollege, Los AngelesD V. F , Moscow UniversityA M. G , Oberlin CollegeA G , University of HaifaV G , School ofArchitecture, Marseille-LuminyW A. G , Harvard UniversityB G , Yale UniversityG R. H , University ofLondonP L. H , Georgetown UniversityS A. J , University ofMichiganA J , University of OxfordS K , University of TokyoN.J.G. K , University of LeidenP F. K , New York UniversityR K , University of St.AndrewsL K , Tel-Aviv UniversityA D. K , University ofMichiganK K , Fordham UniversityP K , University of MunichA R. L , Institute of IsmailiStudies, LondonF L , University ofGroningenF D. L , Emory University
J -Y ’H , University ofRennes IIS L , Stonehill College, Easton, PAJ L , University of PennsylvaniaD A. M , Pontifical GregorianUniversity, RomeL M , Wellesley CollegeD M , Lambeth Palace,LondonJ D M A , GeorgetownUniversityC M , University ofOxfordJ W. M , Institute of Ismaili Studies,LondonM M , Youngstown StateUniversityJ A. N , Catholic University,LeuvenA N , Free University,BerlinK M. O’C , University ofSouth FloridaM R , Bonn, GermanyB R. R , University of UtrechtW R , University of FrankfurtA R , University of VictoriaU R , Tel-Aviv UniversityZ S , John Carroll UniversityviiiR S , Henry Martyn Instituteof Islamic Studies, HyderabadA S , University of AmsterdamS S , Free University,BerlinM S , University of KölnI S , Georgetown UniversityM S , Hebrew University,JerusalemP S , Sacred Heart Monastery,Kensington, NSWD J. S , Emory UniversityM N. S , Luther Seminary,St. Paul, MNL T , University of DenverR T , Università degli Studidi Napoli “L’Orientale”N V , Washington UniversityE H. W , University of AlbertaB G. W , University of UtahB M. W , University ofWashingtonL W , University HalleWittenbergC W , The Catholic University ofAmericaA.H. M Z , AsburyTheological SeminaryK P. Z , University of London
Pact see Paganism see ; ; , - Pages see ; Pairs and PairingAny aspect of the language and style ofthe Qur ān in which pairs are perceived asa structural element in the composition ofthe Qur ān (see ), such as any form of parallelism or repetition, pairs of synonymous,synthetic or antithetic terms or concepts,double divine epithets (see ) as well as aspects of thenumber two or use of the dual form(see ).Ethical dualismThroughout the Qur ān, an antithetic ordual parallelism is observable in theadmonitions to humankind (see ), in the descriptions of an individual’s fate on the day of judgment (see ) as well as of the twopossible final destinations for people,paradise (q.v.) and hell (see ).Admonitions to believe in and obey Godand his apostle (see ; ; ), to repent (see ), to enjoinwhat is right and to prohibit what is wrong(see , ), to be grateful (see ), to do right andto follow the right path as revealed to humankind are usually presented as a promise followed by a corresponding threat:“He who follows the right path (see ) does so for himself, and he whogoes astray (q.v.) errs against himself ”( : ; cf. also : ; : ); “Thosewho disbelieve and obstruct (others) fromthe way of God will have wasted theirdeeds. But those who believe and do theright, and believe what has been revealedto Mu ammad (see ), which is the truth (q.v.) fromtheir lord, will have their faults pardonedby him and their state improved” ( : - ;cf. also : - ; - , - ; : - ; : - ; : - ; : - ; : ; : - ; : );“Whoever does good does so for himself,and whoever does wrong bears the guiltthereof ” ( : ; cf. also : ; : - ; : ; : - ); “If you obey, God
2will give you a good reward; but if youturn back he will punish you with grievous affliction” ( : ; cf. also : ; : ; see ); “It isbetter for you to repent. If you do not,remember that you cannot elude (the gripof ) God” ( : ; cf. also : - );“Remember, your lord proclaimed: ‘Ifyou are grateful I shall give you more;but if you are thankless, then surely mypunishment is very great’” ( : ; cf. also : ; : ).The choices that human beings face aredescribed as one between two paths, thepath of rectitude (sabīl al-rushd) or thestraight path (sabīl mustaqīm), on the onehand, and the path of error (q.v.; sabīl alghayy), on the other: “Did we not give him[i.e. humans] two eyes, a tongue, and twolips, and show him the two highways?”(al-najdayn; : - ; cf. also : ; : ).As a norm of distinction, the believers aredescribed as the “people of the right hand”(a āb al-maymana a āb al-yamīn) whereasthe unbelievers are described as the “people of the left hand” (a āb al-mash ama a āb al-shimāl, : - , - ; : - ; see ). By the sametoken, the believer is compared to one whocan hear and see whereas the unbeliever issaid to resemble a person who is deaf andblind (e.g. : ; : ; cf. also : - ; : ; : ; : ; see ; ; ). In those qur ānic passageswhere human responsibility appears to becompletely eclipsed and where human destiny is said to depend on the will of God, itis God who either guides individualsrightly or leads them astray ( : ; : , ; : ; : ; : ; : - ), decreases orincreases people’s fortunes (rizq, : )and means (rizq, : ), has mercy (q.v.)on people or punishes them ( : , ; : ; : ; : ; : ; see ).Similar dual parallelisms are to be observed when it comes to the reckoning ofan individual’s deeds on the day of judgment. “On that day people will be separated so that he who disbelieves will bearthe consequence of his unbelief; and hewho does the right will straighten out theway for his soul, so that God may rewardthose who believed and did what was good,by his grace. Surely he does not love unbelievers” ( : - ; cf. also : - ; : - ; : - ; : - ; : ; : - ; : ); “[Only] those whose scales areheavier in the balance will find happiness.But those whose scales are lighter will perish and abide in hell forever” ( : - ;cf. also : - ; : - ; see ); “[Many] faces will that day bebright, laughing and full of joy; and manywill be dust-begrimed, covered with theblackness (of shame)” ( : - ; see ).On the day of judgment, the evil-doerwill receive the book (q.v.; al-kitāb) containing the record of his deeds in his left handor from behind his back, whereas the obedient will be given it in his right hand( : - ; : - ). The sijjīn, the bookswhere the deeds of the evil-doers are listed,is contrasted with the illiyyūn, the bookwhere the deeds of the pious are listed( : f.; see ). An exception to this strict dual parallelism is to befound in where humankind is said tobe separated at the last judgment intothree classes, the “people of the right side”(a āb al-maymana), the “people of the leftside” (a āb al-mash ama) and “those preceding” (al-sābiqūn). “Those are the onesbrought near (al-muqarrabūn), in gardens ofdelight, a multitude from the former(times) and a few from the later (times)”( : - ). Those who belong to thisclass — the first converts to Islam, theprophets (see ) or any person of outstanding virtue
3according to al-Zamakhsharī (d. ;Kashshāf, ad loc.) and al-Bay āwī (d. prob. - ; Anwār, ad loc.) — are given thehighest reward in paradise.Qur ānic descriptions of humanity’s twofinal destinations also evidence a pairstructure. A description of the joys of paradise or the torments of hell is, as a rule,followed by the antithetic description ofthe respective other. For example,“Certainly hell lies in wait, the rebels’abode where they will remain for eons,finding neither sleep (bard) nor anything todrink except boiling water and benumbingcold: a fitting reward. They were thosewho did not expect a reckoning, and rejected our signs (q.v.) as lies (see ). Wehave kept account of everything in a book.So taste (the fruit of what you sowed), forwe shall add nothing but torment. As forthose who preserve themselves from eviland follow the straight path (al-muttaqīna),there is attainment for them: orchards andvineyards, and graceful maidens of thesame age (see ), and flasks full andflowing. They will hear no blasphemies (see ) there or disavowals: A recompense from your lord, a sufficient gift”( : - ). The parallelism is, however, attimes, asymmetric. Depending on the context, either the description of hell or ofparadise is more detailed. Such an asymmetric antithesis is to be observed in ,where the fate of the unbelievers in hell isdescribed in four verses ( : , , , ), whereas the fate of the believers inparadise is described in eight verses( : , , , , , , , ), whereupon there follows another description ofthe garden of the same length ( : , , , , , , , ; cf. Gilliot, Parcoursexégétiques, - ). Having two sets ofgardens for two classes of believers wouldseem to be confirmed by the parallel twoclasses of gardens in : - (AbdelHaleem, Context, f.; see ). Pairs of concepts and termsPairs of synonymous as well as syntheticconcepts are to be found in the descriptionof Mu ammad and earlier prophets as“bearers of warnings and bringers of happynews” (mubashshir[wa-] mundhir mubashshirnadhīr bashīr [wa-]nadhīr; : , ; : ; : ; : ; : ; : ; : ; : ; : ; : ; : ; : ; : ; : ; : ; see ; ); of the book ofMoses (q.v.; kitāb Mūsā ) as a “way-giver anda grace” (q.v.; imām wa-ra ma; : ; : ; see ); of the Torah (q.v.) andthe Gospel (q.v.) as containing “guidanceand light” (nūran wa-hudan hudan wa-nūrun)for humans ( : , ; : ; cf. : ); andof the earlier revelations and the Qur ān asa “guidance and grace” (hudā wa-ra ma) forthose who believe ( : ; : , , ; : , et al.; hudā wa-bushrā, : ; hudāwa-shifā , : ; hudā wa-dhikrā, : ).To the prophets God gave “wisdom (q.v.)and knowledge” ( ukm wa- ilm, : ; : , ; : ; see ). Another pair of terms frequently referred to in the context of earlierrevelations is “scripture and wisdom” (alkitāb wa-l- ikma, : ; : , ; : ;see ). The pairof terms “wealth and (male) children” (mālwa-banūn amwāl wa-banūn amwāl waawlād māl wa-walad an ām wa-banūn) signifies wealth of this world (e.g. : , ; : ; : ; : ; : , ; : , et al.;see ). As a pair of antithetic concepts, the verses to be understood clearly(mu kamāt) are contrasted with the parabolic verses of the Qur ān (mutashābihāt) asmentioned in : (see ).Contrasting pairs such as “heaven (see ) and earth (q.v.),” “sun(q.v.) and moon (q.v.),” “day and night”(q.v.; see also , ), “east andwest,” “land and sea,” “known and unknown (see ),”“before and after,” “life (q.v.) and death
4(see )” — all signifying the entirety of creation (q.v.) or“all” — are employed to describe God’sunicity, omnipotence (see ) and omniscience. To Godbelongs all that is in the heavens and theearth (mā fī l-samāwāt wa[-mā fī] l-ar , : , ; : , ; : ; : ; : ,et al.; cf. also : ); his kingdom extendsover the heavens and the earth ( : , ; : ; : ; : ; : , et al.); Godholds the keys of the heavens and the earth(maqālīd al-samāwāt wa-l-ar ; : ; : );he is the light (nūr) of the heavens and theearth ( : ); his are the armies of theheavens and the earth ( junūd al-samāwātwa-l-ar , : , ; see ),and his seat extends over heavens andearth (wasi a kursiyyuhu al-samāwāt wa-l-ar , : ; see ); and he provides people with food and sustenance[from the heavens and the earth] ( : ; : ; : ; : ; : ; : ; : , ).The fact that God created the heavens andthe earth ( : ; : ; : ; : ; : ; : , , , et al.; variation: God createdthe heavens and the earth and all that liesbetween them [wa-mā baynahumā], : ; : ; : ; : ; : ; : ; : ; : ; : ; : ) and that he brings to lightwhat is hidden in the heavens and theearth ( : ) indicate his omnipotence,whereas his omniscience is indicated byhis knowledge which encompasses all thatis in the heavens and the earth ( : ; : ; : ; : ; : ; : ; : ,et al.) — there is not the weight of an atom“on the earth and in the heavens” that ishidden from him ( : ; : ). Hisomniscience is further indicated by the factthat he knows “what is hidden and what isevident” (al-ghayb wa-l-shahāda, : ; : , ; : ; : ; : ; : ; : ; : ; : ), what humans “hide and disclose”(i.e. : , ; : , ; : ; : , ; : ; : ; : ; : ; : ; : ), andwhat was before humans and what lies behind them (mā bayn aydīhim wa-mā khalfahum, : ; : ; : ; : ). God’s unicityis indicated by the fact that all things thatmove on the earth and in the heavens bowdown before him ( : ; : ; : ; : ; : ; : , ; : ; : ; : ; see ) and that hissemblance is the most sublime in the heavens and the earth ( : ). By the sametoken, the gods of the unbelievers are saidto be without any power over the heavensand the earth, nor do they have any sharein them ( : ; : ; see ). Moreover, God is the firstand the last (al-awwal wa-l-ākhir), the transcendent and the immanent (al- āhir wal-bā in, : ). God’s omnipotence isfurther evident in that he created “the sunand the moon” ( : ; : ; : ; : ; : , et al.), and made “the day and thenight” an alternation ( : , ; : ; : ; : ; : ; : ; : , , et al.),that he enables people to travel over “landand sea” ( fī l-barr wa-l-ba r, : ; : ;cf. also : ), that he gives life anddeath ( : ; : , ; : ; : ; : ; : ; : ; : ; : ; : ),makes happy and morose ( : ), andthat he is the lord of the east and the west(rabb al-mashriq wa-l-maghrib, : ; : ;rabbu l-mashriqayn wa-rabb al-maghribayn, : ; rabbu l-mashāriq wa-l-maghārib, : ; wa-lillāhi l-mashriq wa-l-maghrib, : , ).Pairs of contrasts such as “sky andearth,” “sun and moon,” “day and night,”as well as of similar terms such as “fig andolive” are also encountered in oaths: “I callto witness the rain-producing sky and theearth which opens up” ( : - ); “I callto witness the sun and its early morningsplendor, and the moon as it follows in itswake, the day when it reveals its radiance,the night when it covers it over, the heavens and its architecture, the earth and its
5 spreading out” ( : - ); “I call the nightto witness when it covers over, and the daywhen it shines in all its glory” ( : - );“I call to witness the fig and the olive”( : ). Idols are described as those whocan neither harm nor profit their worshippers (mā lā ya urruhu wa-mā lā yanfa uhu, : ; cf. also : ; : ; : , ; : ; : ; : ; : f.; : ; see ).Contrasting this ephemeral world withthe enduring hereafter serves to admonishhumankind to concentrate on the latter(see ). “O people, the life ofthis world is ephemeral; but enduring is theabode of the hereafter” ( : ); “Whatsoever has been given you is the stuff thislife is made of, and (only) its embellishment. What is with your lord is betterand abiding. Will you not understand?”( : ; cf. also : ; : ; : ; : - ; : ; : ).The contrasting pair of “light and darkness” describes the benefit which theProphet and the revelation bring to humankind: “An apostle who recites beforeyou the explicating revelations of God thathe may bring those who believe and do theright out of darkness (q.v.) into light”( : ; cf. also : ); “It is he who sendsdown resplendent revelations to his votary,that he may take you out of darkness intolight” ( : ; cf. also : ). : ; : ); “all-forgiving and evermerciful” (ghafūr ra īm, : , , , , , ; : , ; : , , et al.; alra īm al-ghafūr, : ; al-ghafūr dhū l-ra ma, : ; see ); “all-forgivingand forbearing” (ghafūr alīm, : , ; : ; : ; alīm ghafūr, : ; : );“all-forgiving and loving” (al-ghafūr alwadūd, : ); “benign and forgiving”( afuww ghafūr, : , ; : ); “forgivingand ever-merciful” (tawwāb ra īm, : , ; : ; cf. : , ); “compassionateand ever-merciful” (ra ūf ra īm, : ; : , ; : , ; : ; : ; : );“ever-merciful and loving” (ra īm wadūd, : ); “just and merciful” (al-barr alra īm, : ); “all-knowing, all-wise”( alīm akīm, : , , , , , , ; : , et al.; akīm alīm, : , , ; : ; : ; : ; : ); “all-knowing andcognizant” ( alīm khabīr, : ; : ; : ; : ); “all-wise and cognizant” (al- akīmal-khabīr, : , ; : ); “sublime andgreat” ([al-] aliyy [al-]kabīr, : ; : ; : ; : ; : ); “great and most high”(al-kabīr al-muta āl, : ); “sublime andsupreme” (al- aliyy al- a īm, : ; : ); “powerful and mighty” ([al-]qawiyy[al-] azīz, : ; : , ; : ; : ; : ; : ); “worthy of praise and glory”( amīd majīd, : ). Moreover, God ishumankind’s only friend and advocate(waliyy shafī , cf. : , ; mawlan na īr, cf. : ; waliyy na īr, cf. : , ; : ; : ; : , ; : ; see ; ; ).Other combinations of adjectives referring to God complement each other, suchas “all-hearing and all-knowing” ([al-]samī [al-] alīm, : , , , ; : , , ; : ; : ; et al.); “all-hearing andall-seeing” ([al-]samī [al-]ba īr, : , ; : ; : ; : ; : , ; : ; : );“[God is] near and answers” (qarīb mujīb, : ); “all-hearing and all-near” (samī Double divine epithetsDouble divine epithets occur frequently atthe end of verses, particularly in the longersūras. At times, these have little or no relevance to the verses they are attached to;in other instances the phrases are appropriate to the context. Numerous pairs ofterms describing God consist of synonyms,such as the double epithet al-ra mān alra īm “most benevolent, ever-merciful” ofthe basmala (q.v.) formula which occurs infive further instances ( : ; : ; : ;
6qarīb, : ); “judge and all-knowing”(al-fattā al- alīm, : ); “the one and theomnipotent” (al-wā id al-qahhār, : ; : ). Other pair epithets describe different aspects of God, such as “mightyand all-wise” ([al-] azīz [al-] akīm, : , , , , , ; : , , , ,et al.); “mighty and all-knowing” ([al-] azīz[al-] alīm, : ; : ; : ; : ; : );“mighty and worthy of praise” (al- azīzal- amīd, : ; : ; : ); “mighty andever-merciful” ([al-] azīz [al-]ra īm, : , , , , , , , , ; : ; : ; : ; : ); “mighty and all-forgiving” ([al-] azīz [al-]ghafūr, : ; : ;al- azīz al-ghaffār, : ; : ; : );“all-knowing and all-powerful” ([al-] alīm[al-]qadīr, : ; : ; : ; : ); “allknowing and forbearing” ( alīm alīm, : ; : ); “infinite and all-knowing”(wāsi alīm, : , , , ; : ; : ); “infinite and all-wise” (wāsi akīm, : ); “responsive to gratitude andall-knowing” (shākir alīm, : ); “allforgiving and rewarding” (ghafūr shakūr, : , ; : ); “rewarding and forbearing” (shakūr alīm, : ); “benignand all-powerful” ( afuww qadīr, : );“self-sufficient and forbearing” (ghaniyy alīm, : ); “self-sufficient and praiseworthy” (ghaniyy amīd, : ; : ; : ; : ; : , ; : ; : ; : ; see ); “living self-subsisting (or: sustaining)” (al- ayy al-qayyūm, : ; : ); “thecreator and all-knowing” (al-khallāq al- alīm, : ; : ); “compassionate and allwise” (tawwāb akīm, : ); “all-wise andpraiseworthy” ( akīm amīd, : ); “allhigh and all-wise” ( aliyy akīm, : ). ); he alsocommanded Noah (q.v.) to take a pair ofevery species into the ark (q.v.; cf. : ; : ). At the end of days God will createpeople a second time: “We created youfrom the earth and will revert you back;and raise you up from it a second time”(tāratan ukhrā, : ; cf. with variations : , ; : ; : ; : , ; : , ; : ; : ); “They say: ‘O lord, twiceyou made us die, and twice you made uslive. We admit our sins (see , ). Is there still a way out?’” ( : ).Those who believe in God and his apostleare said to receive twice as much of hisbounty and their reward will be duplicated: “What you give on interest to increase (your capital) through other people’swealth (see ) does not find increasewith God; yet what you give in alms andcharity (zakāt, see ) with a pureheart (q.v.), seeking the way of God, will bedoubled” ( : ; cf. with variations : , , ; : ; : ; : ; : , , ; : ). By the same token, the punishment of those who commit acts ofshamelessness will be doubled: “O wives ofthe Prophet (q.v.), whosoever of you commits an act of clear shamelessness, herpunishment will be doubled. That is easyfor God [to do]. But whoever of you isobedient to God and his apostle, and doesright, we shall give her reward to her twofold; and we have prepared a rich provisionfor her” ( : - ; cf. with variations : ; : ; : ; : ). Similarly, theunbelievers call for those who led themastray to suffer double punishment: “Theywill say: ‘O lord, give him who has broughtthis upon us two times more the torment ofhell’ ” ( : ; cf. also : ; : ).The number two also occurs in numerouslegal regulations (see ). A borrower deficient of mind orinfirm or unable to explain requires twomale witnesses to draw up a debt contractAspects of the number two and uses of dual formsThe Qur ān frequently mentions that Godcreated pairs of everything — humans,beasts and even fruits ( : - ; : ; : ; : ; : ; : ; : ; : ; : ; : ; : ; see ;
7 ( : ; see ). The same number ofwitnesses is proscribed when one dictateshis last will ( : - ; see ) aswell as in the case of divorce ( : ; see ). Divorce isrevocable two times after pronouncement;thereafter the husband has either to keepthe wives honorably or part with them in adecent manner ( : ). Following divorce, mothers should suckle their babiesfor a period of two years if both parentsagree on this ( : ; cf. also : ; see - ; ). Two honorable men are required to determine a livestock of equivalent value as atonement forthe one who purposely kills game duringpilgrimage (q.v.; : ; see also ). The share of the male childin inheritance is equivalent to that of twofemale children ( : ).The number two also plays a role in someof the qur ānic parables such as the parable (q.v.) of the two men, one of whomowns two gardens ( : - ); the storyof the two gardens of the Sabaeans( : - ; see ), or the parable ofthe two men ( : ). Furthermore, wehave the episode of the two men whofeared God ( : ) as well as those passages where God is said to have made twobodies of water flow side by side (marajal-ba rayn), one fresh and sweet, the otherbrine and bitter, and to have placed a barrier (q.v.) between them (cf. : ; : ; : ; : f.; see ). The numbertwo also occurs in the creation accountgiven in : - , which differs from theother qur ānic accounts of the creation ofthe world in saying that God created theearth in two days rather than the moreusual six; the creation of firm mountainsand the means of growing food was completed in four days and the creation of theseven heavens in two days.Contrast and dualism feature obviouslythroughout . The frequent use of thedual has baffled commentators and scholars alike, who often argued that the dualforms were demanded by the schemeobtaining there for verse juncture (Nöldeke, Neue Beiträge, ; Horovitz, Paradies, ; Müller, Untersuchungen, ; see ; ).Wansbrough [ , - ] argued that therewas a “juxtaposition in the canon of twoclosely related variant traditions, contaminated by recitation in identical contexts orproduced from a single tradition by oraltransmission.” In their respective investigations of , Neuwirth (Symmetrie undPaarbildung) and Abdel Haleem (Context)have shown that most dual forms are to beexplained by the grammatical context ofthe sūra (see ).The addressees of the challenging questionof the refrain in the dual, for example,“Which, then, of your lord’s bounties doyou deny?” — which is repeated thirty-onetimes throughout the sūra — are humansand jinn (q.v.), introduced in verses and (for the pair of humans and jinn see also : ; : ; : , ; : ; : - ; : ). There are only two dual forms thatare not to be explained by the immediatecontext. The use of duals in : , “Thelord of the two easts and the two wests,”refers to the two extreme points on thehorizon where the sun rises in the winterand in the summer, and where it sets in thewinter and in the summer. As for the dualform “two gardens” ( jannatān, : and ), which is also not to be explained bythe immediate context, Neuwirth andAbdel Haleem follow the suggestion of alFarrā (d. ) that the notion of twogardens represents perfect eternal bliss(cf. Farrā , Ma ānī, iii, ).Verse pairsPairs of verses which either together formcomplete sentences or can be identified on
8the basis of exact parallelism or strict metrical regularity (see ) are thesmallest stylistic entities of the Qur ān(Neuwirth, Studien, f.). Examples ofpairs of verses characterized by strictparallelism and a metrical regularity are tobe found in oaths (q.v.; : - , - ; : - ; : - ), in eschatological scenes( : - ; : - ; : - ; : - ), indescriptions of the last judgment( : - ), and in ethical admonitions( : - , - ; see ). Other pairs of verses fulfill onlyone function such as metrical regularity orstrict parallelism. In another type of versepair the second verse consists of a mererepetition of the first verse: “Surely withhardship there is ease. With hardship thereis ease” ( : - ; cf. also : - ; : - ; : - ; : - ; : - ). Other verse pairsconsist of antitheses: “But no, you preferthe life of the world. Though the life tocome is better and abiding” ( : - ; cf.also : - ; : - ; : - ; : - ; : - ). Pairs of verses in which the secondverse repeats or complements a portion ofthe first verse are to be classified as synthetic parallelism: “Read in the name ofyour lord who created, created man froman embryo” ( : - ; cf. also : - , - ; : - ; : - ; see ). Numerouspairs of verses that are characterized bysynthetic parallelism also show grammatical and semantic parallelism: “Some ofthem listen to you: But can you make thedeaf hear who do not understand a thing?Some of them look toward you: But canyou show the blind the way even when theycannot see?” ( : - ). Parallel style isalso found within one verse: “Bad womendeserve bad men, and bad men are for badwomen; but good women are for goodmen, and good men for good women”( : ); “Men should not laugh at othermen, for it may be they are better thanthey; and women should not laugh at otherwomen, for they may perhaps be betterthan they” ( : ; see ; ). Other pairs of verses, althoughnot characterized by
paradise (q.v.) and hell (see ). Admonitions to believe in and obey God and his apostle (see ; ; ), to repent (see ), to enjoin wh at is right and to prohibit what is wrong (see , ), to be grateful (see - ), to do right and to follow the right path as revealed to hu-mankind are usually presented as a prom-
CERTIFICACION DE SISTEMAS DE GESTION SEGUN NCh2728:2015 DA-D45 Página 4 de 12 Requisito de la norma NCh2728:2015 DIRECTRIZ b. Los indicadores también pueden ser cualitativos, cuando no se pueden cuantificar su grado de cumplimiento. 5.5.2 a. El representante de la dirección debe ser un miembro de la
Corrected material number. Material # 20000262 Document # 15027617 v04 July 2018 Added new run configuration options for Local Run Manager, Sample Sheets, and Manual sequencing modes. Replaced references to MiSeq Reporter with Local Run Manager. Added Resolve Chiller Temperature Ranges to Troubleshooting Appendix. Material # 20000262 Document .
1 ROLL RUBBER DISC FLAT RETURN -SANS SERIES 30 DROP IS EITHER 90mm or 40mm SLOTTED HOLE SIZE 1200 BW - 1350 BW 2 HOLES - Ø14 x 25LG 1500 BW - 2400 BW 2 HOLES - Ø18 x 30LG NOTES: 1. All dimensions are in mm and masses are in kg. 2. Idler dimensions to CEMA Standard 502-2004 “Conveyor
RAP-EV-SSP (v04-2014) RESUME NON TECHNIQUE N d’affaire : 6350662-1 Type de mission et codification (NF X 31-620) Prestation EVAL PHASE 1 (missions A100, A110 & A120) selon la norme NFX 31-620-2. Nom du client DDFIP de l’Oise Localisation du site et parcelles cadastrales Le site e
County of Lewis Cross Reference Report - 2021 - Current Year File Name Sequence RPS345/V04/L001 Parcel Id 2020 ----- 2021 Total Av Land Av Res Pct O C Prp Cls R S S T Name C Account Nbr-----Total Av 154.00-01-30.112 Adams, Sandy 12,300 8,600 0 312 112,300 154.00-01-02.000 Adams, Thomas E. 54,800 54,800 0 321 154,800
Jan 07, 2013 · The underlying web service operation will be defined to be generic, and can exchange HL7 2.4 Messages and their appropriate Message Responses. The HL7 2.4 vaccination query (VXQ V01) or HL7 2.4 Unsolicited Vaccination Update (VXU V04) transactions and their Response Messages will be utilized under the same web service interface.
Town of Hammond - 4042 Village of Hammond SWIS Code - 404201 NYS - Real Property System County of St Lawrence Cross Reference Report - 2018 - Current Year File Name Sequence RPS345/V04/L001 Parcel Id 2017 ----- 2018 Total Av Land Av Res Pct O C Prp Cls R S S T Name C Account Nbr-----Total Av 127.045-2-12 Hammond Central School 107,000 8,600 0 .
For AOl or A02 Transactions where abo·ve situations apply. 9 characters 853: Date (mm/dd/yy) DESCRIPTION: REQUIRED: LENGTH: ENTER: CODES DEFINED: EXAII1PLE: 033-1 c6/0084 2.105 (Rev. 05/90) ITEM 856 - DEMOTION REASON Explanation of employee's preference in voluntarily demoting or choosing a demotion other than that which was directed (e.g., layoff, reassignment, etc.). For A02 Transaction .
