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Political Theology emerged relatively very recently1 and is mostly concerned with political dimensions of the religions alongside with their history. In doing so it puts forward the doctrinal (creedal) changes throughout the history. History is a significant dimension of human existence. Humanbeing and history is the product of each other. That is humanbeing is history's subject and agent and he changes. As a prominent political theologian Alistair Kee has clearly depicted that, "To proceed today with dogmatics as if nothing had changed is to make ontological assumptions about God."2 Political theology's elaboration is dialectical and analitical since the human-god relations in the Scriptures are dialectical and analitical and politics, theology and history are interrelated. Up today, even today, the divinial source of the legitimacy of the world's states' sovereignty and their constitution has been questioned throughout human history. And from the outset of human history almost all religions are intermingled and intertwined with politics. Politics was the essence of ancient pagan religions in which there were no states without gods and no divinities without states. We even find a history of political structures within the so called "Semitic Divine Monotheistic Scriptures" themselves, and we find that those structures are interpreted within that history, by means of certain political concepts which render the Scriptures intelligible. Hebrew Bible is full of history presented in various ways; poetry, plain narrative, parables, preaching and interpretation of events to suit one or other purpose of the authors of the books, peculiar to the history, particularly its political history of Israel.