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By Jeremiah W. Cataldo

One of the number of social-political reconstructions of Persian-period Yehud, one "consensus" sticks out - one that states that the Jerusalem priesthood loved a in demand point of authority, symbolized within the Jerusalem temple. regrettably, this leads simply into conclusions of a theocracy in Yehud. the matter, partially, is because of the fast organization of monks assumed to be authoritative with that of a theocratic governing structure.To deal with this challenge, at the least 3 features of Yehud's governing structure(s) require additional recognition: (1) the social implications of a selected governing constitution inside a society; (2) the advancements of a society best as much as that governing constitution; and (3) a in actual fact articulated definition of the time period and proposal of theocracy. considering that many students seem to rely on a theocratic "structure" or "spirit" at some point soon of their discussions of Persian-period Yehud, one may usualy look forward to finding a transparent definition of theocracy. as a substitute, a hasty and ill-equipped definition that turns out to prevent addressing the social and political complexities is frequently used.The end is that no energy or political vacuum seems to have existed permitting the priesthood to say energy in Yehud. The Persian empire didn't let territories to enhance self sustaining governing constructions (Chapter 2). The social, fiscal, and political geographical regions of Yehud functioned in the framework of Persian imperial management (Chapter 3). And the time period theocracy, whilst outlined based on social-scientific standards (Chapter 4), doesn't properly describe the social-political context of Yehud in the course of the Persian interval (Chapter 5).

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Extra resources for Theocratic Yehud?: Issues of Government in a Persian Province (Library Hebrew Bible Old Testament Studies)

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E. Overall, Cook’s dating seems more plausible when one recognizes the title, “King of Babylon,” is no longer used of Xerxes. Stolper (Entrepreneurs and Empire, 8–9) concludes that this was by choice of Xerxes and the following kings. Following the revolts, Xerxes systematically destroyed any remaining symbols of Babylonian autonomy, including the political recognition of Babylonia as an imperial state, shown in the title itself. ” 11. These were the extents of the damages, as Young (“Consolidation,” 74) understands them.

He argues that Ezra 2:59–63 testifies to the social upheaval brought on by the exile and that previous groups were separated in their settled locations. Groups previously unified by genealogy were divided. ”94 89. , 115. 90. , 106. 91. Weinberg argued this originally in “Das Bēit

Posed a serious threat to the security of the Levant. Succeeding events connected with the revolt—namely, the establishment and actions of the Delian League, along with the continued presence of Greek naval operations in the Eastern Mediterranean—required the empire to change its attitude toward the importance of territories in Syria-Palestine and other areas. 108 He conjectures that this was most likely due to Darius’ administrative restructuring; the city-wall system, portrayed in the narrative of Ezra–Nehemiah, represented Jerusalem’s establishment as an urban center within the imperial system.

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