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.
Answer:see explanation
Explanation:
One of the findings of modern sociology is that Sexuality is socially constructed so that what is abnormal in one social framework may be normal in another social framework. The illustrated items are given below:
(1). Performing fellatio is part of a boy's normal rite of passage into manhood in New Guinea tribe.
(2). In some tribes in Africa and South Africa, Mouth-on-mouth kissing which is accepted almost everywhere in the world is considered abnormal in certain society. For instance, mouth-on- mouth kissing is considered unsanitary and bizarre.
Answer:
Mean of sampling distribution=3.5
Standard error of sampling distribution=0.219
Explanation:
We know that
The average of catching fish per fishing trip=μ=3.5
and
The standard deviation of catching fish per fishing trip= σ=1.2.
We have to find the mean and standard error of sampling distribution of 30 fishing trips i.e. μxbar=? and σxbar=?
Mean of sampling distribution=μxbar=μ=3.5
Standard error of sampling distribution=σxbar=σ/√n
Standard error of sampling distribution=σxbar=1.2/√30
Standard error of sampling distribution=σxbar=1.2/5.4772
Standard error of sampling distribution=σxbar=0.219
Thus, the mean and standard error for a sampling distribution of 30 fishing trips are 3.5 and 0.219.
Answer:
B. Porcelain
Explanation:
Ivory was found in Africa, Silk is not pottery, and Gunpowder was used in guns and in Great Britain.
The answer would be Situational Leadership in which the followers maturity increase and thus the behavior of the leader would be less structured thus would require less socio emotional support. The Situational Leadership model is produced by Paul Hersey as well as Ken Blanchard also.
