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: Her work tells us that the nature of different child-rearing practices is contingent on: CONCERTED CULTIVATION.
Explanation: Annette Lareau is attributed to have developed Concerted cultivation. A parenting style that is marked by a parent's attempts to nurture their child's talents by including organized activities in their children's lives.
makes sure the team member is aware of the project manager's authority.
<h3>Is Canvas compatible with Cengage?</h3>
Canvas and Cengage: A Better Partnership In order to provide a more seamless learning experience, Cengage and Canvas have teamed to offer LMS Integration with our top digital products. For teachers and students utilizing Canvas, single sign-on, gradebook synchronization, and deep connecting learning content make a more intuitive user experience.
<h3>What does the canvas course navigation look like?</h3>
For your students, the Course Navigation, which is located next to the Canvas global navigation bar, creates a menu and links that let them navigate between the various sections of your course. Headings with black text typically denote links that are accessible to students.
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Answer:
Freedom to choose and practice your belief/faith/religion. 2.No state laws could be made against religious system. 3. Political systems can make and enforce civil codes without any influence of religious code.
Explanation:
A secular state does not has any official religion.
It neither encourages nor discourages the practice of any religion.
All citizens are free to propagate, profess or practice their own religion.
No discrimination is made among citizens on the basis of religion.
Could yu please translate this to english, if you did then i would gladly help you:)
