Answer:
I do t know much but I know minor crimes like theft and stuff like that when they get out 99% of the time they lead normal live and sometimes get married
Answer:
C) form utility
Explanation:
The term form utility simply refers to the value consumers places on finished goods. Here a company gives their product a type of form in order to increase its value and make it more accepted and more useful to consumers in this form.
When a Wine company insists on importing their wine in refrigerated containers in order to protect the wine, they are creating a form utility.
He should write it to the governor...I think
<span>a. famine</span><span>
Industrialisation affected the poor in a way that they, as manual labors, were replaced by machinery in order to do the tasks or jobs that were usually done manually. During industrialisation, agricultural society was replaced to a manufacturing one. Because of this, there was a lower demand for workers as many lost their jobs because of machinations. Due to the higher demand for jobs by these people, many of the poor people accepted jobs with low wages to compete for those others who are also in need of jobs. </span>
When Jesus reached the famous well at Shechem and asked a Samaritan woman for a drink, she replied full of surprise: "Jews do not associate with Samaritans” (John 4:9). In the ancient world, relations between Jews and Samaritans were indeed strained. Josephus reports a number of unpleasant events: Samaritans harass Jewish pilgrims traveling through Samaria between Galilee and Judea, Samaritans scatter human bones in the Jerusalem sanctuary, and Jews in turn burn down Samaritan villages. The very notion of “the good Samaritan” (Luke 10:25-37) only makes sense in a context in which Samaritans were viewed with suspicion and hostility by Jews in and around Jerusalem.
It is difficult to know when the enmity first arose in history—or for that matter, when Jews and Samaritans started seeing themselves (and each other) as separate communities. For at least some Jews during the Second Temple period, 2Kgs 17:24-41 may have explained Samaritan identity: they were descendants of pagan tribes settled by the Assyrians in the former <span>northern kingdom </span>of Israel, the region where most Samaritans live even today. But texts like this may not actually get us any closer to understanding the Samaritans’ historical origins.
The Samaritans, for their part, did not accept any scriptural texts beyond the Pentateuch. Scholars have known for a long time about an ancient and distinctly Samaritan version of the Pentateuch—which has been an important source for textual criticism of the Bible for centuries. In fact, a major indication for a growing Samaritan self-awareness in antiquity was the insertion of "typically Samaritan" additions into this version of the Pentateuch, such as a Decalogue commandment to build an altar on Mount Gerizim, which Samaritans viewed as the sole “place of blessing” (see also Deut 11:29, Deut 27:12). They fiercely rejected Jerusalem—which is not mentioned by name in the Pentateuch—and all Jerusalem-related traditions and institutions such as kingship and messianic eschatology.
