Shophetim
(Heb. shophet, pl. shophetim), properly a magistrate or ruler, rather than one who judges in the sense of trying a cause. This is the name given to those rulers who presided over the affairs of the Israelites during the interval between the death of Joshua and the accession of Saul ( Judges 2:18<span> ), a period of general anarchy and confusion. "The office of judges or regents was held during life, but it was not hereditary, neither could they appoint their successors. Their authority was limited by the law alone, and in doubtful cases they were directed to consult the divine King through the priest by Urim and Thummim ( </span>Numbers 27:21<span> ). Their authority extended only over those tribes by whom they had been elected or acknowledged. There was no income attached to their office, and they bore no external marks of dignity. The only cases of direct divine appointment are those of Gideon and Samson, and the latter stood in the peculiar position of having been from before his birth ordained 'to begin to deliver Israel.' Deborah was called to deliver Israel, but was already a judge. Samuel was called by the Lord to be a prophet but not a judge, which ensued from the high gifts the people recognized as dwelling in him; and as to Eli, the office of judge seems to have devolved naturally or rather ex officio upon him." Of five of the judges, Tola ( </span>Judges 10:1<span> ), Jair (3), Ibzan, Elon, and Abdon ( </span>12:8-15<span> ), we have no record at all beyond the bare fact that they were judges. Sacred history is not the history of individuals but of the kingdom of God in its onward progress.</span>
Early Greek philosopher Anixamander (ca. 610 – 545 BC) was a monist. That means he believed that ultimately there is just one sort of substance underlying all the different things we see in the physical universe. He put forth the idea that this single underlying substance of all things is something beyond our experience. He called it the ἄπειρον (<em>apeiron</em>), which means "the boundless" or "the limitless." Anaximander was reacting to the views of Thales, a previous thinker from his same town, Miletus, who had suggested that there was one underlying substance to all things, and that <u>water</u> was that essential element. Anaximander objected to Thales' thought, because water is something we all see and experience readily in the perceived world. He believed any underlying or base-level substance, from which water and any other physical stuff originated, had to be something beyond the boundaries of our present experience, or "the boundless."
One evaluation of Anaximander's views came from another Milesian philosopher who followed him: Anaximenes. Anaximenes saw the theory of Anaximander as dodging the question, "What is the main ingredient of all things in the universe." By saying, "It's boundless; it's something we don't know," had he really answered anything? So Anaximenes dismissed the view of Anaximander ... but didn't agree with Thales either. Anaximenes proposed that air was the underlying element of all physical phenomena.
You'll have to decide for yourself what you think of Anaximander's "boundless" theory.
The other method of passing<span> an </span>amendment<span> requires a </span>Constitutional<span> Convention to be called by two-thirds of the legislatures of the States. That Convention can</span>propose<span> as many </span>amendments<span> as it deems </span>necessary<span>. </span>Those amendments<span> must be approved by three-fourths of the states.</span>
Answer:
Correct answer is A. it allowed for colonization the New World
Explanation:
A is correct because new navigational instruments and technology were premise for the Age of Exploration, which led to discovery of New World and later its colonization.
B is not correct because it allowed Europeans to expand more than ever, didn't keep them.
C is not correct because it didn't affected scholarly system in Europe.
D is not correct because on the contrary, it actually weekend Natives in America.
3.) to protect individual rights
