Question: There are several details that are only found in one of the gospel accounts. For instance, only Matthew's gospel mentions an earthquake, resurrected saints who went to the city and that Roman soldiers were assigned to guard the tomb, while Mark is the only one to state the actual time of the crucifixion (the third hour, or 9 am) and the centurion's report of Jesus' death. The Gospel of Luke's unique contributions to the narrative include Jesus' words to the women who were mourning, one criminal's rebuke of the other, the reaction of the multitudes who left "beating their breasts", and the women preparing spices and ointments before resting on the Sabbath. John is also the only one to refer to the request that the legs be broken and the soldier's subsequent piercing of Jesus' side (as fulfillment of Old Testament prophecy), as well as that Nicodemus assisted Joseph with burial.
Is there an answer to this question: What detail of Jesus's Crucifiction was only found in Matthew's Gospel?

Answer: an earthquake

Question: On the other hand, classical (analog) television transmissions are usually horizontally polarized, because in urban areas buildings can reflect the electromagnetic waves and create ghost images due to multipath propagation. Using horizontal polarization, ghosting is reduced because the amount of reflection of electromagnetic waves in the p polarization (horizontal polarization off the side of a building) is generally less than s (vertical, in this case) polarization. Vertically polarized analog television has nevertheless been used in some rural areas. In digital terrestrial television such reflections are less problematic, due to robustness of binary transmissions and error correction.
Is there an answer to this question: What is another name for classical television transmissions?

Answer: analog

Question: Political anthropology concerns the structure of political systems, looked at from the basis of the structure of societies. Political anthropology developed as a discipline concerned primarily with politics in stateless societies, a new development started from the 1960s, and is still unfolding: anthropologists started increasingly to study more "complex" social settings in which the presence of states, bureaucracies and markets entered both ethnographic accounts and analysis of local phenomena. The turn towards complex societies meant that political themes were taken up at two main levels. First of all, anthropologists continued to study political organization and political phenomena that lay outside the state-regulated sphere (as in patron-client relations or tribal political organization). Second of all, anthropologists slowly started to develop a disciplinary concern with states and their institutions (and of course on the relationship between formal and informal political institutions). An anthropology of the state developed, and it is a most thriving field today. Geertz' comparative work on "Negara", the Balinese state is an early, famous example.
Is there an answer to this question: When did the study of stateless societies begin?

Answer: unanswerable

Question: Shortly after the unification of the region, the Western Jin dynasty collapsed. First the rebellions by eight Jin princes for the throne and later rebellions and invasion from Xiongnu and other nomadic peoples that destroyed the rule of the Jin dynasty in the north. In 317, remnants of the Jin court, as well as nobles and wealthy families, fled from the north to the south and reestablished the Jin court in Nanjing, which was then called Jiankang (), replacing Luoyang. It's the first time that the capital of the nation moved to southern part.
Is there an answer to this question: Who fled with the Jin court to the South?

Answer:
nobles and wealthy families