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.
Tomato juice and baked potato is the correct answer.
The CACFP is a very well-known program federal program that gives reimbursements for meals and snacks served to children and youth who participate in afterschool care programs, residing in shelters, adults with disabilities and the elderly who are enrolled in day care facilities. According to the guidelines for Child and Adult Care Food Program, menus must meet minimum requirements every meal and snack. Also, they are required to provide at least 1/3 of a child's daily RDAs. The program guidelines states that tomato juice and baked potato are elegible for reimbursement as fruits and vegetables.
Infant Nathan is smiling and "talking" with short, loud noises. His mother responds each time Nathan expresses himself by smiling and talking. This interaction is described as: <u> verbal “dialogues</u><u>”</u>.
Infants' early vocalisations (language), such as crying, cooing, and babbling, serve as the foundation upon which more sophisticated structures can be build. These high-pitched voice tones with a lot of modulation are preferred by newborns.
When speaking to a young infant, parents from diverse cultures and languages naturally utilise loud noises. In the first month, cooing noises are the first "answers" that babies make. Sometime within the first month, one of these pleasant social interactions results in these subtle vocalisations.
By the second month, the majority of babies will converse verbally with their parents back and forth in a "<u>dialogues</u>" that is cooperatively controlled by both parties.
To learn more about Infant verbal language , refer
brainly.com/question/13700967
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Answer:
TRUE
Explanation:
Because the colonists had not control over what parliament did to them.
