After generations—from Baksa to Amram—angels chose Yokebed to bear Moses, a large, copper-skinned I’huan

An accurate and detailed breakdown of the sentence from the Oahspe: A New Bible—“After generations—from Baksa to Amram—angels chose Yokebed to bear Moses, a large, copper-skinned I’huan”—I’ll analyze its components based solely on the text and context within Oahspe, avoiding assumptions not explicitly supported by the source. The sentence appears in the Book of Cpenta-armij or related sections discussing Moses’ birth and role.

Sentence Breakdown

Full Sentence: “After generations—from Baksa to Amram—angels chose Yokebed to bear Moses, a large, copper-skinned I’huan.”

“After generations”

• Meaning: This phrase indicates a significant passage of time, spanning multiple generations of people, before the birth of Moses. In Oahspe, time is often measured in cycles or generations, reflecting the progression of Jehovih’s plan through human lineages.
• Context: The Book of Cpenta-armij, Chapter IV places Moses’ mission around 1,400 BCE, during the Cycle of Cpenta-armij (2,400–1,200 BCE). The phrase suggests that Moses’ birth follows a long period of Faithist history, likely tracing back to earlier figures or events in Arabin’ya or Egypt. The term “generations” aligns with Oahspe’s emphasis on spiritual continuity through chosen lineages (Book of Knowledge, Chapter III).

“from Baksa to Amram”

• Meaning: This specifies the lineage or time frame from Baksa to Amram, marking the generational progression leading to Moses’ birth.
  • Baksa: The identity of Baksa is not explicitly detailed in Oahspe’s primary texts (e.g., Book of Cpenta-armij or Book of Eskra). It may refer to an ancestral figure, a Faithist leader, or a symbolic name within the I’hin or I’huan lineage in Arabin’ya or Egypt. Without a direct reference, Baksa likely represents an early progenitor in the Faithist genealogy, possibly linked to the I’hins who settled in Arabin’ya after Noe’s flood (~4,000 BCE) (Book of the Arc of Bon, Chapter IV).
  • Amram: Amram is identified as Moses’ father, consistent with Oahspe’s narrative of Moses’ birth (Book of Cpenta-armij, Chapter IV). Amram is a Faithist, part of the lineage chosen to produce a prophet to liberate the Faithists from Egyptian bondage.
• Context: The phrase traces Moses’ ancestry, emphasizing divine selection over generations. Oahspe often highlights chosen lineages (e.g., I’hins) to carry out Jehovih’s work, as seen with Noe and Zarathustra (Book of God’s Word, Chapter I). Amram’s role as Moses’ father aligns with the text’s focus on Moses’ divine mission (Book of Cpenta-armij, Chapter IV).

“And Amram took him Jochebed his father’s sister to wife; and she bore him Aaron and Moses: and the years of the life of Amram were a hundred and thirty and seven years.”

Exodus 6:20, JPS Tanakh 1917 or similar translations

“Amram was the greatest man of his generation. When he saw that the wicked Pharaoh had decreed: ‘Every son that is born you shall cast into the river,’ he said: ‘We labor in vain.’ He divorced his wife. All [the men] followed him and divorced their wives…”

Sotah 12a (Babylonian Talmud)

“Now Amram, a Hebrew of noble family, fearing that the whole nation would be destroyed by the want of young men, and that he should be the cause of his own family’s destruction, if he did not act wisely, resolved to marry his wife again … she was with child, and … she brought forth a son … they called him Moses.”

Book 2, Chapter 9, Paragraph 3 (Whiston Translation)

Josephus clearly names Amram as the father of Moses, and elaborates on the same tradition as the Talmud—Amram divorcing and remarrying Jochebed due to the Pharaoh’s decree.

Philo does not name Amram explicitly in every section, but in §4, he writes:

“There was at that time among the Hebrews a man and woman, both of the tribe of Levi… He married her and she conceived.”

Philo of Alexandria (c. 20 BCE – 50 CE) On the Life of Moses (De Vita Mosis), Book I, §4–6

In some translations or commentaries, the man is identified as Amram, based on alignment with the Septuagint and the Hebrew Bible. While Philo does not always repeat genealogies, he assumes familiarity with the biblical background, which names Amram.

“And she bare unto him [Amram] Miriam, and Aaron, and Moses… and he [Amram] died.”

Jubilees 47:9–10:

This apocryphal text, part of the Dead Sea Scrolls corpus and influential in Second Temple Judaism, confirms the standard genealogy.

“angels chose Yokebed”

• Meaning: This indicates that Yokebed (likely spelled Jochebed in some editions) was divinely selected by Jehovih’s angels to be Moses’ mother, underscoring her role in bearing a prophet.
  • Yokebed: Yokebed is Moses’ mother, a Faithist woman chosen for her spiritual purity and suitability to raise a divinely appointed leader (Book of Cpenta-armij, Chapter IV).
  • Angels: In Oahspe, angels are spiritual beings, often ashars or loo’is, who act as Jehovih’s agents to guide mortals and select individuals for divine roles (Book of Sethantes, Chapter VII). The angels’ choice of Yokebed reflects Jehovih’s deliberate plan to produce Moses.
• Context: The Book of Cpenta-armij, Chapter IV describes Moses as “raised up” by Jehovih, implying divine intervention in his birth. Angels choosing Yokebed aligns with Oahspe’s pattern of divine selection, as seen with other prophets like Zarathustra, where loo’is guide lineage choices (Book of God’s Word, Chapter II).

“to bear Moses”

• Meaning: Yokebed’s purpose is to give birth to Moses, the prophet destined to lead the Faithists out of Egyptian bondage and restore Jehovih’s worship in Arabin’ya.
  • Moses: Moses is a key prophet in Oahspe, described as a “man wise in the laws of the I’hins and strong in faith,” who liberates the Faithists (~1,400 BCE) (Book of Cpenta-armij, Chapter IV). His birth is a divinely orchestrated event.
• Context: Moses’ mission is central to the Cycle of Cpenta-armij, where he, alongside Capilya and Chine, restores Faithism (Book of Cpenta-armij, Chapter IV). His birth to Yokebed fulfills the angelic selection process.

“And there went a man of the house of Levi, and took to wife a daughter of Levi. And the woman conceived, and bore a son; and when she saw him that he was a goodly child, she hid him three months.”

Exodus 6:20

This refers to Amram and Yokheved but without naming them. It describes the birth of Moses and the mother’s protective actions. Their names are provided later in Exodus 6:20.

“a large, copper-skinned I’huan”

• Meaning: This describes Moses’ physical and ethnic characteristics at birth:
  • Large: Suggests Moses was physically robust, possibly indicating his strength or divine favor, a common trait for Oahspe’s chosen figures (Book of Cpenta-armij, Chapter IV).
  • Copper-skinned: Refers to Moses’ skin tone, indicating a darker complexion consistent with the I’huan race in Oahspe’s cosmology.
  • I’huan: The I’huan are a race in Oahspe, distinct from the I’hins (small, pure race) and druks (less spiritual humans). I’huans are described as a mixed or robust race, often large and capable, resulting from intermingling of I’hins and druks (Book of Knowledge, Chapter III). Moses’ identification as an I’huan suggests he belongs to this group, possibly with I’hin ancestry given his Faithist role.
• Context: Oahspe frequently describes physical traits of prophets to emphasize their divine selection or suitability (e.g., Zarathustra’s spiritual purity, Book of God’s Word, Chapter I). Moses’ I’huan identity aligns with his leadership in Arabin’ya, a region of diverse Faithist populations (Book of Cpenta-armij, Chapter IV).

“And the woman conceived, and bore a son: and when she saw him that he was good [טוֹב], she hid him three months.”
(וַתֵּרֶא אֹתוֹ כִּי-טוֹב הוּא)

Exodus 2:2 (Hebrew Bible)

The Hebrew word “טוֹב” (tov) can mean “good,” “beautiful,” or “pleasant.” This has led to interpretations that Moses was striking in appearance.

This is a Midrashic expansion of Exodus 2:2’s “he was good,” interpreting it as a miraculous sign — physical radiance or a unique presence. It suggests beauty and divine favor beyond normal appearance.

“At that time Moses was born, and was exceedingly fair in the sight of God: he was nourished three months in his father’s house.”

Acts 7:20 (New Testament – Stephen’s speech)

Greek: ἀστεῖος τῷ Θεῷ
The word asteios can mean “beautiful,” “well-formed,” or “urbane.” The phrase implies divine favor and physical beauty.

“By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king’s commandment.”

Hebrews 11:23 (New Testament)

Greek: ἀστεῖον τὸ παιδίον – again meaning “handsome,” “well-formed,” or “noble-looking.”

“When Moses was born, the house was filled with light…”

Talmud – Sotah 12a

“God loved the child [Moses], and he was such a one as was worthy of his bringing up; and he caused him to be brought up in a royal way… for his beauty was such, that it caught the eyes of those that saw him.”

Josephus – Antiquities 2.9.6

Josephus emphasizes Moses’ extraordinary beauty, stating that people would stop to gaze at him.

Contextual Analysis

• Location and Time: The sentence situates Moses’ birth in the context of Egypt and Arabin’ya, during the Cycle of Cpenta-armij (~1,400 BCE). The Faithists are enslaved in Egypt, and Moses’ birth to Yokebed, chosen by angels, marks the beginning of their liberation (Book of Cpenta-armij, Chapter IV).
• Divine Plan: The angelic selection of Yokebed and the lineage from Baksa to Amram reflect Oahspe’s theme of Jehovih’s meticulous planning through generations, as seen with other prophets (Book of the Arc of Bon, Chapter I).
• Faithist Identity: Moses’ I’huan status and Faithist role highlight his connection to Jehovih’s chosen people, who maintain monotheistic worship despite Egyptian oppression (Book of Knowledge, Chapter III).

Sources

• Oahspe: Book of Cpenta-armij, Chapter IV (Moses’ birth, role, and liberation from Egypt)
• Oahspe: Book of Knowledge, Chapter III (I’huan race, Faithist regions like Arabin’ya)
• Oahspe: Book of Sethantes, Chapter VII (role of angels in selecting mortals)
• Oahspe: Book of the Arc of Bon, Chapter I (context of divine lineage selection)
• Oahspe: Book of God’s Word, Chapter I–II (prophetic lineage patterns)

Conclusion

The sentence describes Moses’ birth as a divinely orchestrated event, with angels choosing Yokebed from a lineage spanning Baksa to Amram to bear Moses, a large, copper-skinned I’huan prophet destined to lead the Faithists. Each element underscores Jehovih’s plan, Moses’ physical and spiritual qualities, and his role in Oahspe’s narrative. If you need further clarification or specific verses, please let me know.