Is Romans In The New Testament Or Old Matthew 22 Book Critique of Alexander Hislop’s: THE TWO BABYLONS

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Book Critique of Alexander Hislop’s: THE TWO BABYLONS

In THE TWO BABYLONS bibliography, Alexander Hislop utilizes an immense and diverse expertise. Most of the bibliographic reference is foreign to this writer, but their pneumatologic and mythological theme is familiar; one can find similar reference and conclusions in Theodor H. Gaster’s, Myth, Legend, and Custom in the Old Testament. Hislop wrote early in the 20th Century, but his philosophic meandering reflects many convictions perpetuated in the traditional rote.

On page one, Author Hislop posits a gross misinterpretation in attempts to establish Babylon identity. He equates the Revelation 17:5 symbology “… MYSTERY, BABYLON THE GREAT,…” with the Papacy throne and extends the ideation to cover Revelation 14:8.

But in this critique author’s exegesis, the “BABYLON THE GREAT, Mother Of Harlots” cannot be Rome or the Papacy (though the Papacy was every bit as deceptive and degenerate as the Assyrian prototype). The accusatorial Revelation Babylon is a symbolic substitution for Jerusalem–for the Jerusalem constituency (or perhaps Temple authority) was synonymously accused with the historic but idolatrous Chaldean Babylon. The biblical reference (Rev. 17:5) devolves to a woman in verse:6: a woman, “… drunken with the blood of the saints and with the blood of the martyrs of Jesus…” How could one envision the Pope to make war against early first century adherents, when the Pope had not yet been invented! Notwithstanding, the woman did not sit upon Seven Hills (mountains) but sat instead upon Seven Ages. These were inherited features commensurate with the evils posited as a reflection of Babylon. Forthwith, with only a few verse passages, the Ages (mountains) are depicted as Seven Heads on the Beast (Rev. 17:10).

Hislop derives much of his deductions from mythological extensions too numerous to relate, but chief contributors are Saturn (Str), and a mix from Chaldean, Roman, Greek, and Egyptian myths–as well as drawing on Bible characters such as Cush, Nimrod, and other nominations. From these, he weaves a tale too easily seen through and somehow leading to impressions of Bible prophecy. Hislop presumes an affinity between mythological nominalism and Bible principals; yet does he subscribe to an omnipotent deity and joins rank with modernist futurisms.

How could such be? Of course, the Hebrew God had no form or imagery; imagery was prohibited in the prescribed order; therefore, if any credibility exists in the Hebrew Jehovah concept, we cannot expect the metaphysical ideation to receive contribution from foreign imagery. While idolatrous imagery was adopted from time to time, its departure from orthodoxy was termed adultery or idolatry; that is: if the Hebrews violated their man-woman relationship with God-Tribal Nations (strangely, the Sadduccean question at Matthew 22:25 epitomizes this relationship.) Interpretation for the Seven dead brothers and One dead wife have been wrongly assigned for 2000 years.

Hislop castigates December 25th as unfitting for Messiah’s birthday! Ben Winter suggests: If Herod died in 4 B.C., after the decree to kill children meeting a particular criteria, and during which, Joseph, Mary, and Jesus escaped into Egypt, this exegete cannot find any problem with December 25 (5 B.C.) as the birth date for Jesus. The polemic describing December as an inopportune time to graze sheep, in the field, is about as preposterous as any other to refute the time frame proposed by tradition. Sheep and other livestock must be grazed in a less sophisticated society, during clement weather. How else could they find sustenance? Buy hay at the Feed Store? December 25th might be incorrect, but Hislop and other exegetes have not proved the point.

On page 111, Hislop describes the fruit eaten by Eve as morally evil and base. This ideation is far removed from the only evidence able to furnish witness to activity reality. By ‘partaking of the prohibition,’ Eve became imbued with understanding and was able to differentiate between good and evil. Wrong again Mister Hislop! Eve did not ingest immoral fruits; there was no fruit, only a disposition choice.

Petitio principii, Hislop nominates pertinent principals in Chapter VII introduction; yet does he fail to elicit identity for the Great Red Dragon (Rev. 12) and goes far afield to conform the biblical enigma with mythological parallels, even with untenable Bible characterizations, and finally assigns the Dragon as poor innocent Pope (innocent only in this instance). The Great Red Dragon is entirely symbolic of Babylon, Egypt, Beast, Behemoth, Whore, Israel, and the epitome of tribal inheritance as construed in the Horns, Heads, Crowns, mountains, spirits, chariots, carpenters, winds, horses, and sundry other assignments substituted in Ten Ages symbolism.

The sea, proposed as a literal sea, page 242, was rather a people sea (Rev. 13:1). The Beast arose as a substitutive representation for recalcitrant peoples, and Earth produced a parallel emergence in Revelation 13:11.

Page 263-265, Section IV, is concerned with Image Of The Beast. Antique, mythological, and hierophantic reference directs Hislop down the same old Catholicism road, again to Madonna (Mary). Further, Hislop equates the “beast who had the wound by a sword, and did live” with Semel, and thus by a torturous route to the Virgin Mary. How imaginative! And how untrue! According to Ben Winter exegesis, this particular Beast Imagery represents Israel as the Fifth Hebrew Age, the Divided Kingdom Age; which sequenced Kingdom was wounded almost to death (Jer.30:14; Rev. 13:3, et al).

Page 287 perpetuates THE TWO BABYLONS as ‘Beast misnomer’; and in his own time, Hislop suggested the time was becoming ripe (1916) for the ‘last days.’ Well, he only missed it by about 1800 years.
Page 287 describes Popery to be “Satan’s Masterpiece.” So far, we have found little veracity in Hislop”s verbiage. Page 287 displays little difference.

Ben Winter suggests: Satan was a ‘conditional attitude’ manifested in the Hebrew majority, an adversarial demeanor or affliction. That is it! There is/was no extenuating animation with bodily ingress and egress capability. It was an attitude only and must arise in the intellect of offending parties, as narcissistic appreciation and deleterious adoptions.

We could find 10,000 errors in Mister Hislop’s exposition; but such is needless, and we do not wish to denigrate his earnest endeavor. But, again, we must condemn misleading source apologetics in his Appendix. Even sans historical exegesis, we refute the conception whereby Noah’s grand-son is stated to have emerged as Menes, the Egyptian King (page 294).

This critique author would commend Alexander Hislop for having an unusually rich Mythology background. However, he would not recommend the book for Bible interpretation assistance nor as a contribution to soteriological instruction, though one might gain some entertainment from the reading exercise.

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