En la democracia el poder reside en el pueblo, en la monarquía en el Rey.
<span>No se pueden citar las actuales monarquías parlamentarias como por ejemplo las de Inglaterra y España, donde la Reina o el Rey no tienen poder de decisión, sino que son de carácter simbólico y representativo. </span>
Negative campaign tone : Campaign which usually using negativity and criticism towards other campaign candidate
Starting from 1988, the graphs shows that American citizen will be more likely to abstain from the voting the more negative the campaign tone are.
this means that the voter turnout will be higher if the negative campaign tone increased
Answer:
Chemical vapors may penetrate the contact lens material and cause the lens to adhere to one's eye.
Explanation:
Based on the passage on the GDP per capita of both nations, we can infer that Qatar has a much higher standard of living than Madagascar.
<h3>How can we compare Qatar and Madagascar economically?</h3>
The GDP per capita is a measure of how much wealth a nation has with a higher amount signifying a higher standard of living.
Qatar is a wealthy nation and this is shown by its GDP per capita of $124,100 which is very high.
Madagascar on the other hand, has a low GDP per capita of $1,600 which is amongst the lowest in the world.
Find out more on GDP per capita at brainly.com/question/21882894.
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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.
