In part 1 of this review of The Mystery of the Three Kings I analyzed Timothy Jay Schwab's guiding foundational principles. Those were the Magi must have taken a two year journey to arrive in Israel and the "restored geography" of Psalm 72 tells us the Magi originated in the Philippines. Now I shall take a look at Tim's arguments from the text of Revelation of the Magi itself.
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| https://issuu.com/thegodculture/docs/three_kings_ebook |
Tim has this to say about Revelation of the Magi:
We are not looking to conduct a counsel to vote it into Biblical Canon, but those who ignore history are destined to repeat it. Test this for yourself; you will find there is nothing in the content of Revelation of the Magi that is bothersome.
pg. 57
Nothing bothersome? As we shall see there is a lot to for Tim to be bothered about in Revelation of the Magi.
Chapter two of Revelation of the Magi says:
RotM 2:4 These are kings, sons of Eastern kings, in the land of Shir, which is the outer part of the entire East of the world inhabited by human beings, at the Ocean, the great sea beyond the world, east of the land of Nod, that place in which dwelt Adam, head and chief of all the families of the world
pg. 83
The Magi came from the land of Shir. Where is Shir? Here is what Tim has to say:
In the introduction of Revelation of the Magi, translator Brent Landau oddly refers to this land of Shir as “semi mythical” and in one footnote as “mythical.” It is neither. This is because he never researched where it was and is unqualified to speculate. He cannot even seem to agree in his own footnotes. His translation appears unmanipulated, but his interpretation is unfortunately uneducated on this topic. There is nothing mythical about the land which we will prove has always existed and is even mapped for 6,000 years. Such terminology is deceiving, as it infers he draws conclusions to what he never researched. It is only myth to him because he does not have such knowledge. We find this inexcusable though routine in Bible scholarship.
If they do not understand it, it must be fiction. Perhaps this is their thinking: they possess a kind of godhood, which is mythical. However, having conducted this research for over a decade, we prove it to be the Land of Gold described in the Bible, which houses the Garden of Eden and is known as Ophir, Sheba and Tarshish in the Philippines. Even this word, Shir, is Hebrew in origin, and appears to be a direct characteristic and prophecy of the Philippines.
shir: שיר: Masculine noun meaning song in much the same way as our English word. It’s used for religious songs (Psalm 42:8, Nehemiah 12:46), triumphal songs (Judges 5:12), festive songs (Genesis 31:27), love songs (Song of Solomon 1:1), etc. Denominative verb: shir: שיר: to sing (Exodus 15:1, 1 Samuel 18:6, Isaiah 26:1). Feminine noun: שירה (shira), also meaning song (Exodus 15:1, Isaiah 5:1). This feminine noun seems to denote the more odic song.– Abarim Publications
In Hebrew, the word shir is very revealing. It means to sing or song in Bible usage. Anyone familiar with the culture of the Philippines is aware that singing is deeply rooted in its DNA. This is really the mechanism that will lead to the fulfillment of Isaiah’s prophecy of these famed isles at the end of the Earth who sing. Shir is a perfect connotation for the isles that sing at the ends of the Earth, precisely fitting the Magi geography from their first century writing, affirmed in Isaiah and Psalm.
pg. 99
Translator Brent Landau says Shir is mythical. Tim says that is not the case because Shir is Hebrew for singing, Filipinos love to sing, therefore Shir is the Philippines! QED. But that doesn't prove anything.
I do not have the edition of Revelation of the Magi Tim has. What I have is Brent Landau's doctoral thesis which is an analysis and translation of the text. Here is his footnote on Shir in 2:4.
In contrast to the “land of the East,” the name “Shir” (Syr. ) is less common in the RevMagi, used only twice. However, it appears in a number of other ancient texts as a mysterious and faraway land, sometimes identified with China: see Josephus, Ant. 1.68-71; Bardaisan, Book of the Laws of Countries (ed. and trans. H.J.W. Drijvers, p.40-43); Strabo, Geogr. XI.11.1; Pliny, NH, VI.20.54.
The Sages and the Star Child, pg. 79
In Chapter 5 section 4B Landau writes:
The RevMagi not only names the home country of the Magi as Shir, but places it in the easternmost part of the inhabited world, at the shore of the great Ocean. Localizing the Magi in this region taps into pre-existing traditions about the land of Shir and the far edges of the earth. A land known as Shir is mentioned in Greek, Latin, and Syriac sources; Flavius Josephus (Ant. 1.68-71), the geographer Strabo (Geogr. XI.11.1), Pliny the Elder (NH VI.20.54), and the second-century Syriac Christian philosopher Bardaisan (Book of the Laws of Countries), existence and traits. In these sources, Shir is a faraway land whose inhabitants possess among others, discuss its number of fantastic characteristics, including primeval wisdom, extreme longevity of life, and an absence of such typical human concerns as sickness and warfare. In his article on the land of Shir in ancient literature, G. Reinink demonstrated that the people called the Seres are quite often associated with the commodity of silk. Therefore, despite its description as a kind of never-never land, Shir was also connected with the very real land of China, known to the West primarily through the silk trade. The RevMagi therefore demonstrates an awareness of traditions about the people Seres and the land Shir that find attestation elsewhere.
The Sages and the Star Child, pg. 261-262
As you can see Tim is wrong about Shir and Landau. There is an actual recorded history of the land of Shir outside of Revelation of the Magi that leads to China. Tim's edition might not have this information but it is available. It is quite ridiculous to say shir is Hebrew for singing, Filipinos love to sing, therefore Shir is the Philippines.
Later on Tim will connect Shir to the province of Sirigao.
Very close to Camiguin Island in Northern Mindanao, there is a large province known historically as Surigao with Siargao (Shir-gaw) Island as well. Maps have identified it as an ancient region with the name of Shir. Coincidence? The name originates in the local Waray language which is extremely revealing.
It is interesting that Surigao/Siargao (Shir-gaw) comes from the Waray word “sirak” meaning “sunlight or sunshine.” Imagine this definition even leads to the Land of Light. This name translates to Greek, even in the apocryphal book::סרה (Wisdom of Sirach/Ben Sira, from the 1611 KJV. In Hebrew, that form is sirah Çirâh: withdrawing of a fountain, Gesenius’ Hebrew-Chaldee Lexicon H5626). However, it also leads us to Shir from the prophecy of the Philippines in Isaiah 42:10 (H7891: shîyr: שיר) in this prophetic Land of Song.
pg. 123
It's more of his silly etymology which is that a word looks and sounds like another word therefore it is that word. But as noted above the Land of Shir was not unknown to antiquity and is mentioned in several documents which predate Revelation of the Magi.
The next important argument Tim employs is the names of the Magi as given in Revelation of the Magi.
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| pg. 159 |
“RotM 2:3 The names of the wise men and kings were called as follows: Zaharwandad son of Artaban; Hôrmizd son of Sanatruq; Auštazp son of Gudaphar; Aršak son of Mihruq; Zarwand son of Wadwad; Arîhô son of Kosrau; Artahšišat son of Hawîlat; Aštanbôzan son of Šîîšrawan; Mihruq son of Humam; Ahširaš son of Sahban; Nasardîh son of Baladan; Merôdak son of Bîl. 2:4 These are kings, sons of Eastern kings, in the land of Shir...”
In researching these names of the twelve Wise Men of the Philippines of which some were Kings, sons of Kings and others Wise Men, it would be negligent to fail to at least attempt to connect some of these to the Filipino languages in origin. The geography is truly indisputable, and now, let us see if the linguistics are as well.
This is research no one seems to have ever conducted, but with the proper geography, we at least know we are looking in the right place. This really fulfills a leg of affirmation as well as it can in any language. For those who would say some of these could be other languages, they should first test the geography, which they have not, or they would not attempt such an illiterate point. The purpose of this exercise is not to promise definitive relation, but to test an association that should exist, at least for some. Once again, we have a match with even direct names.
pg. 160
Tims reasoning is that once the proper geography of the Magi's origin is restored it is only reasonable that their names should reflect the language of that area. The Magi are from the Philippines as prophesied in Psalm 72 therefore their names should contain traces of Tagalog and other local Filipino languages.
This whole chapter can be immediately dismissed because Tim's geography is wrong. Psalm 72 is not a prophecy of the Magi and Ophir, Tarshish, and Sheba are not the Philippines. But that would be too easy. Tim is very sure that several of these names are 100% Filipino words.
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| pg. 161 |
Brent Landau's note on these names is illuminating.
As for the names found in the RevMagi, I have incorporated without changes the spelling of the names as found in the Latin translation accompanying the most recent critical edition of the CZuq; see Chabot, 121: 45. As noted in Chabot, 91:57, several names in this list are corrupt (nonnulla corrupta sunt). The only Syriac text with vocalized forms of these names is Solomon of Basra’s Book of the Bee 39, though the spelling there is slightly different. See Bee, 84-85. Variations of this list of twelve names also appear in the works of Theodore bar Konai, Dionysius bar Salibi, Michael the Syrian, and Moshe bar Kepha. For the forms of the names in these Syriac sources, see the tables in Magi in Syriac 2007, 30-33; H. Kehrer, Drei Könige, 1:72-73. Witakowski also points out that these names are derived from the names of Persian and Babylonian kings and gods, see his Magi in Syriac 2007, 2.
The Sages and the Star Child, p 78
Just like the Land of Shir, these names are found in sources other than Revelation of the Magi. One scholar says these names are derived from Persian and Babylonian kings and gods. His paper can be read here.
The point is there is a whole tradition of the Magi in Syriac that Tim is ignoring in order to pretend the Philippines can be found in the Bible. That makes claims like the following:
This document preserved by the Vatican was originally written by Filipinos, in fact.
p. 183
completely
retarded and illogical.
pg. 124
The document was written in Syriac and is attested to in other Syriac sources. Except for what Tim conjures up out of his head, there is no evidence Revelation of the Magi was written in Tagalog, Illocano, Visayan, or any other native Filipino language.
In part 1 I noted that Tim's first foundational principle is that the Magi travelled for two years. However, a two year journey is not recorded in Revelation of the Magi. Here is the entire narrative of the journey to Israel as recorded in chapter 16.
16:1 And when all these things and many others were spoken about the revelation that appeared to us, the star was with us in (its) all excellent forms so we could see it. And we spoke about it like frail human beings, not being able to say anything that we saw.
16:2 And we got ready with our whole encampment, and with our provisions, and with the pure and holy gifts, those that we brought out of the Cave of Treasures of Hidden Mysteries, in which they were [deposited] previously by our fathers, and we went forth in great joy, our hearts exulting to come to the place that was commanded to us, to worship the vision of the star of infinite light.
16:3 And the star, our guide, our good messenger, our perfect light, our glorious leader, again appeared for us, going before us and upholding our whole caravan from all sides, and enlightening us by its hidden light.
16:4 And we had no need of the light of the sun or of the moon, because their light became diminished in its sight, and by night and by day we walked in its light, exulting and rejoicing without distress or weariness.
16:5 And it prepared before us a blessed dwelling-place in which to reside while we rested and exulted. Even our provisions were abundant in our eyes and did not decrease, but rather from one day to another they increased when it came to rest over us with its light.
16:6 And it gave rest to us from all our fatigue as if we were not journeying on the road, and it made mountains, and hills, and rugged places level before us. Even the rivers before us we crossed by foot without fear, because of the light of our good guide that went along with us for our encampment. And again, when we crossed into the places [of beasts and vicious snakes,] we trampled them with our feet.
16:7 And our leader and our guide, in his glory, appeared to each one of us in all forms and appearances in every (stage.) And he filled our hearts with great joy, and all the (stages) in which we journeyed were short and swift in our eyes, because our victorious sign and our powerful light, which is beyond every human mouth to speak, guided us with its victorious strength.
Not only is this obviously a journey over land but it was also a very swift journey. It does not say how swift but two years is not swift. Thus Tim's first foundational principle, the journey of the Magi took two years which means they came from the Philippines by boat circumnavigating Africa, contradicts this very text. How can Tim not find this to be bothersome? Unsurprisingly Tim does not discuss the actual travel narrative of Revelation of the Magi. He'd rather not bother with it at all.
As I noted in part 1 there is a lot of information in this book. In fact, Tim is essentially rehashing his entire Philippines is Ophir, Tarshish, Land of Creation, Garden of Eden thesis using Revelation of the Magi as a prop. Not only does Tim's thesis weave in and out on every page but so does the invective against scholars including Brent Landau who translated Revelation of the Magi. Here is one of many examples.
One of the most inept criticisms by Brent Landau, translator of Revelation of the Magi, is his accusation of the text not mentioning the name of Jesus. It is hard to believe that a Bible scholar does not know that Jesus cannot even be rendered as a word in Ancient Hebrew, Greek, Aramaic, nor Latin. These languages did not contain the letter “J’ until the 1500’s, and the New Testament does not actually use that name either. It appears he never bothered to look up the Hebrew name of Yahusha which means “Yah is salvation.” So, if we wish to find whether Yahusha was invoked in the text, we would simply look for the word “salvation.” Such a word study proves that the name of Yahusha is there several times in context. This author translated the name into English, forgetting that is what His name is.
In fact, in some instances, the text is very clearly invoking the actual name of Yahusha, who is salvation, as if we are to believe in “salvation,” which is erroneous in application. We are to believe in Yahusha, who is salvation. That is His name. Has Landau read the New Testament, or even his own translation? Landau translated the name “Jesus Christ” several times; once before the section involving the Apostle Thomas. It is not the only place where Jesus Christ is mentioned. Landau disassociates with that section invalidly, (which is ridiculous), as it is a necessary piece for the manuscript to be complete.
RotM 29:6 And Judas said: “My brothers, I also rejoice, because it is for this gift that I was sent in salvation (Yahusha!), since everyone who believes in salvation and with love receives the seal of my Lord Jesus Christ in truth, the Enemy does not rule over.”
When the Apostle Thomas visited the Philippines on his mission there, he absolutely and indisputably spoke the name of Yahusha. Anyone can see the obvious where Thomas said: “I was sent in Yahusha” which is not accurate to say He was “sent in salvation.” Landau says “he who believes in salvation.” Even Satan believes in salvation, trembles, and knows it is fact. We are to believe in the Son, as scripture specifies. There is only one way to salvation, through the Son. Landaualso translates it improperly when the Magi receive the seal of “my Lord Jesus Christ.” This should read Yahusha Messiah. Even though this is Syriac, translated to Latin, then to English, Landau knew it was Jesus, but could not recognize Yahusha’s name. The majority of Bible Scholars and most church-goers will not recognize this important dynamic of the text.
Yahusha means salvation, but His name is right there in the text, translated to English, forgotten in Hebrew, and close in Greek. It is His name, regardless of transliteration. Was salvation born, or was Yahusha born? An educated translator should have known this. The below descriptions would read so much better as the mystery, light, birth, child, gift, voice of Yahusha. There are too many to ignore.
pg. 209-210
This is total nonsense. Revelation of the Magi was not translated from a Latin text. It is translated directly from the Syriac. There is not a Latin text in between.
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| The Sages and the Star Child, pg. 69 |
This composition, which this study calls the Revelation o f the Magi (henceforth RevMagi), is a lengthy and complex apocryphon that purports to be the personal testimony of the Magi and provides their perspective on the coming of Christ. The text is only extant in Syriac, though a summary of the same basic narrative occurs in the Opus Imperfectum in Matthaeum (henceforth OIM), the aforementioned commentary on the Gospel of Matthew probably composed in the fifth century by an anonymous Arian theologian.
The Sages and the Star Child, pg. 2
The verse Tim cites has the English "salvation" and "my Lord Jesus Christ" because they are translated from different Syriac words. It just goes to show Tim is no linguist and has no idea what he is talking about. He also has this to say about Brent Landau:
For a supposed Bible scholar and linguist to not know that “Jesus Christ” is not the name of our Messiah, and is not proper, is already evidence that he has no right to attempt an interpretation; he has no foundation in understanding. His translation is solid. His interpretation is useless.
pg. 188
Is Tim really unaware that translation is interpretation? To call Landau's translation solid and his interpretation useless is contradictory. He should simply reject Landau and make his own translation.
Here is some more railing against scholars.
However, the scoffing academic would then ignorantly claim, “that is simply not enough.” No, it is not, and that is not the end of this narrative. What about these two definitions of prayer and silence? Certainly, neither of those could be of Philippine origin. Scoff! Scoff! Snark! Oops!
pg. 72
Of course, we are supposed to ignore such direct and simple associations and allow the so-called experts to continue to offer obtuse etymologies of these words in ignorance. We will not. Test these for yourself, because you will typically hear “Scoff! Scoff! Snicker!” from a group who lost the Land of Gold, lost the Garden of Eden, and lost the home of the Magi.
pg. 73
The whole book is interlaced with that kind of nonsense.
While the entire book has not been covered the salient points have been analyzed. Tim's founding principles are wrong with the nature and time of the journey in the text contradicting him, his interpretation of the text (specifically the names of the Magi and the Land of Shir) are wrong, and his criticism of translator Brent Landau as uneducated is not just wrongheaded but also prideful as Tim pretends to know more than Brent.
This is simply another awful and worthless book from Timothy Jay Schwab who is The God Culture. There are only two more major points to discuss and those are Tim's etymology of the Greek word Magi which shall be covered in part 3 and the Star of Bethlehem which shall be covered in part 4.
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