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.
number 2 would probably be it because that's how immigrants act
Integrity of data refers to the necessity that data not be altered while in transit and that the data be kept data's confidentiality consistent, accurate, and reliable. As a result, data cannot be changed by unauthorized parties.
Data confidentiality is a criterion that ensures data privacy and prevents sensitive information or personal data from reaching the incorrect people. As a result, only the appropriate individuals should have access to such data.
From a bank's standpoint, the data's integrity is more crucial in this case because any issues with the data's integrity between the consumer data's confidentiality and the bank will result in serious consequences.
From the standpoint of the bank's clients, too, the data's confidentiality would be more important because clients wouldn't want to provide any information to a third party, making privacy the main necessity in such circumstances.
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In the pillbug experiment, if the pillbugs in the experimental chamber would have moved to the side of the chamber with sand instead of cornstarch then the Pillbugs tend to prefer sand over cornstarch.
Pillbugs are categorised as terrestrial isopods and are in the crustacea family. The purpose of this experiment is to determine if pillbugs, often known as roly-polys, prefer light or darkness. They are cold-blooded, slow-moving organisms whose environs control their body temperatures.
The pill bugs are the controlled variable, and the behaviour of the pillbug is the dependent variable. The experimental group is housed in a moist environment with water and cornstarch, whereas the control group is in a dry environment with sand.
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Answer:
Explanation:
Optimistic nihilism is a farce.One cannot be optimistic about meaninglessness because it as a worldwide cannot offer any predictions about the future.After all,to be Optimistic is specifically to believe that good thing will occur,and one cant know that for sure specifically from nihilism of any kind.
