Their actions contrast with Jehovih’s plan, enforced by Etherean Gods (e.g., Cpenta-armij, Eskra), who work to redeem both mortals and false gods.
The Book of Wars Against Jehovih and Book of Cpenta-armij are primary sources for their activities, detailing their rise, conflicts, and eventual downfall.
Originally a learned sub-God or Lord under earlier divine hierarchies, he seizes control during a transitional heavenly cycle, proclaiming himself the supreme Creator in defiance of Jehovih (the true divine presence).
Te-in delays Faithism in East Asia, requiring later prophets like Chine to restore true worship of Jehovih.
Sudga's legacy delays Faithism in India, requiring prophets like Zarathustra and Capilya to restore Jehovih's teachings.
Baal represents persistent idolatry in the Middle East, challenging Jehovih's teachings until the rise of new religious orders.
Ashtaroth prolongs idolatry in the Middle East, challenging prophets like Elijah and delaying Jehovih's worship.
Kabalactes corrupts Indian spiritual traditions, delaying Faithism and requiring prophets like Capilya to restore Jehovih's teachings.
His power declines in the Kosmon era as Oahspe reveals Jehovih's truth, marking the exposure of false doctrines.
Rebellious Spirits: False gods are high-grade angels who misuse their authority, rejecting Jehovih’s plan to claim divine status (Book of Wars Against Jehovih, Chapter I).
Deceptive Tactics: They use miracles, visions, and rewritten texts to deceive mortals and spirits, promoting idolatry (Book of Wars Against Jehovih, Chapter XLV).
Hadan Heavens: They create false spiritual realms to enslave spirits, opposing Jehovih’s Etherean heavens (Book of Cpenta-armij, Chapter III).
Rivalries: False gods compete for dominance, inciting wars among mortals and spirits (Book of Wars Against Jehovih, Chapter L).
Redeemable: Despite their rebellion, false gods are subject to Jehovih’s universal redemption, imprisoned in hells for eventual salvation (Book of Cpenta-armij, Chapter V).
Disruption of Faithism: False gods like Anuhasaj, Osiris, Baal, and Looeamong undermine Jehovih’s monotheistic worship, inspiring major religions (Hinduism, Christianity, Islam) that distort His truth (Book of Wars Against Jehovih, Chapter XLVIII).
Catalysts for Divine Intervention: Their rebellions prompt Jehovih’s interventions, as seen in Cpenta-armij’s destruction of hadan heavens (2,400 BCE) and Eskra’s management of false religions (1,200 BCE–400 CE) (Book of Cpenta-armij, Chapter III; Book of Eskra, Chapter XLV).
in 2025), Oahspe’s revelation exposes false gods’ deceptions, restoring Jehovih’s worship and uniting humanity under Faithism (Book of Knowledge, Chapter I).
Oahspe: Book of Wars Against Jehovih, Chapter I–L (Anuhasaj, Osiris, Te-in, Sudga, Baal, Ashtaroth, Kabalactes)
False gods in Oahspe, Anuhasaj, Osiris, Te-in, Sudga, Baal, Ashtaroth, Kabalactes, Looeamong, and Gabriel, are rebellious angels who establish hadan heavens and inspire idolatry, opposing Jehovih’s worship.
in 2025), restoring Jehovih’s truth.
In the Oahspe: A New Bible, Jehovih is the Creator, the supreme, all-encompassing Great Spirit who is the source of all existence, life, and spiritual order in the universe.
Jehovih is central to Oahspe’s monotheistic cosmology, revered as the ultimate divine authority by Faithists and Etherean Gods alike.
Supreme Creator: Jehovih is the ever-present, all-knowing, and all-powerful Great Spirit, the creator of the universe, including all physical and spiritual realms (Oahspe: Book of Jehovih, Chapter I).
Monotheistic Deity: Jehovih is the sole deity in Oahspe’s cosmology, distinct from false gods (e.g., Anuhasaj, Baal) who deceive mortals.
Attributes: Jehovih embodies love, wisdom, and power, manifesting through His creation (vortexya, cosmic forces) and angels, guiding all souls toward redemption (Oahspe: Book of Cosmogony and Prophecy, Chapter IV).
Omnipresence: Jehovih is present in all things, from stars to mortals, unifying the universe through His will (Oahspe: Book of Jehovih, Chapter I).
Non-Anthropomorphic: Unlike false gods, Jehovih has no human-like form or emotions, existing as pure spirit and light (Oahspe: Book of Knowledge, Chapter I).
Universal Love: Jehovih’s plan ensures all souls, even drujas, progress toward higher spiritual planes, reflecting His boundless compassion (Oahspe: Book of Sethantes, Chapter VIII).
Creator of All: Jehovih creates the physical universe, planets (including Earth), and all races (Asu, I’hins, I’huans, Druks) through His vortexya and angelic hosts (Oahspe: Book of Sethantes, Chapter V).
Appointer of Etherean Gods: Jehovih delegates authority to Etherean Gods (e.g., Sethantes, Aph, Thor) to govern Earth and its heavens, ensuring His plan unfolds through cycles (Oahspe: Book of Aph, Chapter I).
These Gods, like Thor, strengthen Jehovih’s worship by countering druj influence (Book of Thor, Chapter IV).
Inspirer of Prophets: Jehovih raises mortal prophets (e.g., Noe, Zarathustra, Moses) via angels to teach Faithism—monotheistic worship free of idols—guiding humanity toward spiritual purity (Oahspe: Book of Cpenta-armij, Chapter IV).
Source of Spiritual Order: Jehovih’s laws, delivered through angels and prophets, promote non-resistance, charity, and communal living, opposing materialism and false gods (Oahspe: Book of God’s Word, Chapter IV).
Universal Redemption: Jehovih’s plan ensures all souls ascend to Etherean realms, even those influenced by drujas or false gods, as seen in the resurrection efforts of Gods like Cpenta-armij (Oahspe: Book of Cpenta-armij, Chapter V).
Foundation of Faithism: Jehovih is the heart of Oahspe’s monotheistic Faithism, with His worship unifying I’hins, I’huans, and redeemed Druks across cycles (Oahspe: Book of Knowledge, Chapter III).
Efforts like Thor’s (~21,000 BCE) to counter druj influence directly serve Jehovih’s order (Book of Thor, Chapter IV).
Contrast to False Gods: Jehovih’s transcendence contrasts with false gods (e.g., Anuhasaj), who enslave spirits and promote idolatry, highlighting His role as the true Creator (Oahspe: Book of Wars Against Jehovih, Chapter XLV).
in 2025), Jehovih’s revelation through Oahspe (1880–1882 CE) fosters global spiritual awakening, fulfilling His plan for universal unity (Oahspe: Book of Knowledge, Chapter I).
Table of Names for Jehovih in Oahspe
Oahspe: Book of Jehovih, Chapter I (Jehovih’s nature, creation)
Oahspe: Book of Thor, Chapter IV (strengthening Jehovih’s worship)
Oahspe: Book of Wars Against Jehovih, Chapter XLV (false gods vs.
Jehovih)
Oahspe: Book of Cosmogony and Prophecy, Chapter IV (vortexya, Jehovih’s power)
In Oahspe, Jehovih is the formless, omnipresent Creator, the Great Spirit who governs the universe through love, wisdom, and spiritual order.
Jehovih’s revelation in the Kosmon Era (143 A.K.
Creation: The I’hins are created by Jehovih during the Cycle of Sethantes (~27,000 BCE), as the first spiritually capable human race after the primitive Asu (animal-like humans without spiritual perception) (Book of Sethantes, Chapter V).
They are a divinely selected race, designed to be Jehovih’s chosen people for guiding humanity toward monotheistic worship.
Spiritual Capacity: They possess a high spiritual perception, capable of communing with Jehovih’s angels and understanding divine laws.
They are inherently Faithists, worshiping Jehovih as the Great Spirit without idols (Book of Sethantes, Chapter VI).
Spiritual Guides: I’hins serve as Jehovih’s instruments to teach other races (Asu, Druks, later I’huans) about monotheism, spiritual laws, and civilized behaviors (Book of Sethantes, Chapter VI).
Custodians of Faithism: Throughout Oahspe’s cycles, I’hins maintain Jehovih’s covenant, resisting idolatry even under oppression, as seen during Egyptian bondage (Book of Cpenta-armij, Chapter IV).
The I’hins are the foundational race for Oahspe’s spiritual narrative, embodying Jehovih’s ideal of purity and devotion.
Divine Purpose: Their creation is part of Jehovih’s plan to produce a robust race capable of advancing civilization while retaining some I’hin spiritual traits.
Spiritual Capacity: I’huans have a mixed spiritual capacity, inheriting some I’hin sensitivity to Jehovih but often inclined toward materialism due to their Druk ancestry.
They can be Faithists but are more susceptible to false gods’ influence (Book of Wars Against Jehovih, Chapter XLV).
Intermediaries: I’huans bridge the spiritual purity of I’hins and the materialism of Druks, spreading Faithist teachings but also falling under false gods’ sway, necessitating interventions by prophets (Book of Wars Against Jehovih, Chapter XLVIII).
Their contributions to civilization and leadership (e.g., Moses, Capilya) advance Jehovih’s plan, but their susceptibility to idolatry drives cycles of divine correction (Book of Cpenta-armij, Chapter IV).
They are easily influenced by drujas (chaotic spirits) and false gods like Anuhasaj (Book of Wars Against Jehovih, Chapter XLV).
Followers of False Gods: Druks are primary followers of false gods like Baal, Ashtaroth, and Anuhasaj, contributing to idolatry and spiritual bondage (Book of Wars Against Jehovih, Chapter LII).
Oahspe: Book of Wars Against Jehovih, Chapter XLV–LII (Druks’ idolatry, false gods)
I’hins are Jehovih’s pure guides, I’huans bridge spirituality and civilization, and Druks embody materialism, driving cycles of decline and redemption.
As a faithful servant of Jehovih, the Creator, Eskra is tasked with overseeing Earth and its heavens during a transformative cycle that spans the rise of major world religions and the continued influence of false gods.
His role is detailed primarily in the Book of Eskra, with additional context in the Book of Wars Against Jehovih.
Eskra is appointed as an Etherean God to govern Earth and its lower heavens during a cycle approximately 1,200 BCE–400 CE (4,000 B.K.–1,482 A.K.), with the Kosmon Era beginning around 1882 CE (Oahspe: Book of Eskra, Chapter I; Book of Wars Against Jehovih).
As a “Son of Jehovih,” Eskra holds immense authority, tasked with managing the spiritual and material realms during a period marked by the rise of Judaism, Christianity, and Islam, alongside the persistent influence of false gods like Baal, Ashtaroth, and Looeamong.
Loo’is: Angels guiding mortal leaders, such as Elijah and other prophets, to fulfill Jehovih’s plan.
Eskra organizes Hapsendi with councils, schools, and industries, creating a robust spiritual government to align Earth with Jehovih’s universal order.
Eskra’s primary mission is to oversee the transition of Earth’s spiritual landscape as false gods, particularly Looeamong (Kriste), Baal, and Ashtaroth, establish major religions (Christianity, later Islam) while Faithist principles continue to be upheld by true prophets (Book of Eskra, Chapter III; Book of Wars Against Jehovih, Chapter LII).
He ensures that Jehovih’s plan progresses despite these distortions, guiding true prophets to maintain monotheistic worship.
His divine guidance supports the preservation of Jehovih’s covenant amidst the rise of false religions.
Other unnamed prophets continue to uphold Jehovih’s worship in regions like Vind’yu, Jaffeth, and Arabin’ya.
Eskra allows this to unfold as part of Jehovih’s plan, ensuring true Faithists remain distinct.
Baal and Ashtaroth inspire the Assyrian (722 BCE) and Babylonian (587 BCE) captivities of the Israelites, weakening Faithist communities (Book of Wars Against Jehovih, Chapter LII).
Eskra manipulates these rivalries to limit false gods’ dominance, ensuring Jehovih’s plan progresses.
True Faithists, guided by Eskra’s angels, maintain Jehovih’s worship in small communities.
Eskra is depicted as a wise and strategic leader, managing complex heavenly and earthly dynamics to advance Jehovih’s plan (Book of Eskra, Chapter III).
Eskra’s compassion is evident in his efforts to liberate angels and guide mortals toward Jehovih’s truth, despite false religions’ dominance (Book of Eskra, Chapter IV).
His unwavering devotion to Jehovih ensures his actions align with universal redemption.
Oahspe: Book of Wars Against Jehovih, Chapter LII (context for false gods’ religions and captivities)
Oahspe: Book of Aph, Son of Jehovih (Aph’s flood, Atavia’s statement)
In the Oahspe: A New Bible, the Cycle of Zarathustra is a significant period marked by the teachings of Zarathustra (also spelled Zoroaster), a mortal prophet chosen by Jehovih, the Creator, to restore monotheistic worship and counter the spiritual corruption of false gods.
Divine Appointment: The Etherean God overseeing the cycle of Zarathustra is not explicitly named in Oahspe, but as a high-ranking divine being from the Etherean realms—the purest spiritual planes in Oahspe’s cosmology—this God is appointed by Jehovih to govern Earth and its heavens during the cycle, approximately 3,000 BCE (5,000 years Before Kosmon, B.K.), with the Kosmon Era beginning around 1882 CE (Oahspe: Book of God’s Word, Chapter I).
As a “Son or Daughter of Jehovih,” this God holds immense authority, tasked with managing the spiritual realms and supporting Zarathustra’s mortal mission.
They appoint officers such as asaphs (collectors of deceased souls), ashars (guardian angels), and loo’is (angels guiding mortal leaders) to maintain spiritual order and protect the I’hin race, Jehovih’s chosen people.
The Etherean God works through angels to inspire and guide Zarathustra, ensuring his mission aligns with Jehovih’s plan to restore Faithism (monotheistic worship of Jehovih) and counter the idolatry spread by false gods like Anuhasaj (Book of God’s Word, Chapter III).
Zarathustra, a mortal of the I’hin race or their descendants, is chosen by Jehovih as a prophet to lead humanity in Vind’yu (India/Persia) during the cycle of Zarathustra (~3,000 BCE) (Book of God’s Word, Chapter I).
His role is to teach the monotheistic worship of Jehovih, referred to as Ormazd in this context, and to establish spiritual communities that counter the false religions propagated by Anuhasaj and his confederates (e.g., Dyaus, Baal).
Zarathustra serves as a spiritual teacher and leader, delivering Jehovih’s commandments to mortals and inspiring them to reject idolatry, practice non-resistance, and live communally (Book of God’s Word, Chapter IV).
Zarathustra communicates directly with Jehovih’s angels, receiving divine revelations and guidance from the Unknown Etherean God or their representatives (Book of God’s Word, Chapter II).
His work influences the cultural and religious landscape of the region, preserving Jehovih’s worship.
Zarathustra’s teachings challenge idolatrous practices and promote Ormazd (Jehovih) as the sole Creator.
Divine Revelations: Zarathustra receives a series of revelations from Jehovih’s angels, which he compiles into sacred teachings (Book of God’s Word, Chapter III).
Establishment of Faithist Communities: Zarathustra organizes his followers into communities that practice Jehovih’s commandments, fostering non-resistance and communal living (Book of God’s Word, Chapter VI).
The Unknown Etherean God’s heavenly administration ensures the success of Zarathustra’s mission, maintaining Jehovih’s order amidst growing druk (less spiritual human) dominance.
Both are prophets who teach monotheistic worship of a supreme deity—Ahura Mazda in Zoroastrianism, Ormazd (Jehovih) in Oahspe—and oppose false gods or corrupt practices.
Angra Mainyu), while Oahspe’s Zarathustra is strictly monotheistic, with no eternal evil force opposing Jehovih.
Ahura Mazda in Zoroastrianism, Or(-)mazd (Jehovih) in Oahspe
Oahspe’s Zarathustra is a reimagined Zoroaster, adapted to its universalist, monotheistic framework, with Ormazd as Jehovih.
Oahspe: Book of Aph, Son of Jehovih (Aph’s flood, Atavia’s statement)
Oahspe: Book of Wars Against Jehovih (context for false gods)
The primary account appears in the Book of Aph, Son of Jehovih, which details the heavenly records of Aph overseeing the deliverance and judgment during this cycle.
Noe himself is not portrayed as a detailed mortal prophet with extensive personal biography in the text; rather, the narrative emphasizes angelic intervention, the preservation of the I'hin (a spiritually pure race devoted to Jehovih), and the relocation of survivors.
Aph, Son of Jehovih, an etherean God, was commanded to oversee the submersion of the wicked portions of the continent and the deliverance of the faithful.
This helped ensure the continuity of Jehovih's worship amid recurring cycles of light and darkness.
The flood was not solely punitive but part of Jehovih's cosmic plan to clear spiritual darkness, drujas (evil spirits), and the influence of false gods.
Aph and his hosts execute Jehovih's will, separating the righteous from the wicked.
Deliverance of the I'hins: The faithful are guided to safety via the arc and angelic aid, preserving Jehovih's teachings of monotheism, non-resistance, and purity.
Oahspe does not provide extensive personal traits for Noe (such as detailed humility or courage narratives), but the broader prophet archetype in the text aligns with obedience to Jehovih, wisdom in following angelic instructions, and leadership in preserving the Faithist way amid chaos.
This contrasts with the later Arc of Bon (Book of the Arc of Bon), which covers the earthly missions of Capilya (India), Moses (Egypt/Arabia), and Chine (China) under Lika, Son of Jehovih—roughly 3,000+ years B.K.—not Noe’s era.
Noe’s story underscores Oahspe’s universalist view: souls progress through cycles, with Jehovih using both darkness and deliverance for ultimate resurrection.
Book of Aph, Son of Jehovih (core account of the flood in the arc of Noe).
Book of Wars Against Jehovih (context on false gods like Anuhasaj).
As a faithful servant of Jehovih, the Creator, Fragapatti is tasked with overseeing Earth and its heavens during a significant cycle following the earlier interventions of Sethantes, Aph, Thor, and Osire.
His role is detailed primarily in the Book of Fragapatti, Son of Jehovih.
As a “Son of Jehovih,” Fragapatti holds immense authority, tasked with reforming the spiritual and material realms in the aftermath of earlier cycles, particularly the flood orchestrated by Aph (24,000 BCE) and the interventions of Thor (21,000 BCE) and Osire (~18,000 BCE).
Fragapatti organizes Haraiti with councils, schools, and industries, creating a sophisticated spiritual government to align Earth with Jehovih’s universal plan.
Fragapatti’s primary mission is to address the post-flood chaos caused by the intermingling of the I’hins (Jehovih’s chosen, spiritually pure race) with the druks (less spiritual humans), which leads to societal hierarchies and spiritual decline (Book of Fragapatti).
He works to restore the worship of Jehovih as the Great Spirit, countering the emerging materialistic tendencies that later culminate in Anuhasaj’s false rule.
Fragapatti inspires the I’hins to maintain their Faithist communities, teaching non-resistance, charity, and monotheistic worship of Jehovih (Book of Fragapatti).
Compassion and Dedication: Fragapatti’s actions are driven by a selfless commitment to Jehovih, focusing on uplifting both mortals and angels (Book of Fragapatti).
His throne in Haraiti radiates divine authority, symbolizing his proximity to Jehovih (Book of Fragapatti).
His legacy influences subsequent cycles, including Noe’s (4,000 BCE), by maintaining the I’hin race as Jehovih’s chosen.
Differences: Apollo is a polytheistic deity with anthropomorphic traits, often involved in earthly conflicts, whereas Fragapatti is a purely spiritual Etherean God in a monotheistic framework, serving Jehovih without personal motives.
The parallel is strengthened by Oahspe’s tendency to reinterpret mythological figures in a monotheistic context, though Fragapatti’s cosmic scope and devotion to Jehovih distinguish him from Apollo’s earthly focus.
As a faithful servant of Jehovih, the Creator, Aph is tasked with overseeing Earth and its heavens during a critical early cycle, particularly noted for initiating the submersion of the continent of Pan (Whaga).
His role is detailed primarily in the Book of Aph, Son of Jehovih.
Aph is appointed as an Etherean God to govern Earth and its lower heavens during a cycle approximately 24,000 BCE (24,000 years Before Kosmon, B.K.), with the Kosmon Era beginning around 1882 CE (Oahspe: Book of Aph, Son of Jehovih, Chapter I).
As a “Son of Jehovih,” Aph holds immense authority, tasked with managing the spiritual and material realms during a period of growing human development and emerging spiritual challenges.
He appoints a hierarchy of officers, including asaphs (collectors of deceased souls), ashars (guardian angels), and loo’is (angels guiding mortal leaders), to maintain spiritual order and protect the I’hin race, Jehovih’s chosen people.
Aph’s influence extends to Earth, where he inspires the I’hins to maintain their worship of Jehovih as the Great Spirit, free of idolatry (Book of Aph, Chapter III).
Submersion of Pan: The central event of Aph’s cycle is the deliberate flooding of Pan, caused by Jehovih’s command through Aph to address the spiritual decline of humanity (Book of Aph, Chapter II, verses 10–12).
This preserves Jehovih’s chosen people, who continue to teach Faithist principles to emerging human groups.
He appoints sub-Gods and Lords to manage specific regions, ensuring spiritual governance aligns with Jehovih’s will.
His strategic oversight ensures both immediate and long-term alignment with Jehovih’s plan.
His throne in Hored radiates divine authority, symbolizing his proximity to Jehovih (Book of Aph, Chapter I).
His contrast with false gods like Anuhasaj highlights his devotion to Jehovih, and his legacy influences subsequent cycles, including Noe’s (~4,000 BCE).
Oahspe’s narrative style sometimes uses such connections to emphasize Jehovih’s recurring interventions.
Differences: Poseidon is a polytheistic deity with anthropomorphic traits, often driven by personal motives (e.g., anger or rivalry), whereas Aph is a purely spiritual Etherean God in a monotheistic framework, acting solely in service to Jehovih’s universal plan.
As a high-ranking divine being from the Etherean realms—the purest and most exalted spiritual planes in Oahspe’s cosmology—Sethantes is a faithful servant of Jehovih, the Creator, tasked with initiating divine governance over Earth.
His role is detailed primarily in the Book of Sethantes, Son of Jehovih, which covers the earliest cycle of Earth’s spiritual history.
As a “Son of Jehovih,” he holds immense authority, tasked with organizing the spiritual and material realms to foster human development and worship of Jehovih, the Great Spirit.
Sethantes organizes Hored with councils, thrones, and systems of labor and education, creating a structured spiritual government to align Earth with Jehovih’s universal plan.
One of Sethantes’ most significant acts is overseeing the creation of the I’hin race, a small, spiritually pure group of humans designed to be Jehovih’s chosen people (Book of Sethantes, Chapter V).
The I’hins are distinct from the earlier Asu (primitive humans without spiritual capacity), as they are endowed with the ability to perceive spiritual truths and worship Jehovih.
Sethantes, through Jehovih’s angels, guides the I’hins to establish early communities, teaching them language, rituals, and the principles of Faithism (monotheistic worship of Jehovih without idols).
Creation of Humanity: Sethantes oversees the transition from Asu (animal-like humans) to the I’hins, a race capable of spiritual communion with Jehovih (Book of Sethantes, Chapter V).
This act, guided by Jehovih’s will, marks the beginning of human spiritual history, with the I’hins as the first Faithists.
Teaching and Organization: Sethantes instructs the I’hins in the commandments of Jehovih, including non-resistance, charity, and communal living (Book of Sethantes, Chapter VI).
He also organizes heavenly schools to teach angels about Jehovih’s laws, preparing them for roles in future cycles.
He leaves Earth in a state of spiritual order, with the I’hins established as Jehovih’s chosen people.
Compassion and Devotion: Unlike false gods like Anuhasaj, Sethantes is wholly devoted to Jehovih, acting selflessly to uplift mortals and angels.
His throne in Hored radiates divine light, symbolizing his proximity to Jehovih (Book of Sethantes, Chapter III).
By introducing the principles of Faithism and the resurrection process, Sethantes ensures that humanity and its heavens are aligned with Jehovih’s universal plan.
Differences: Brahma is part of a polytheistic trinity (with Vishnu and Shiva) and is often depicted with anthropomorphic traits, whereas Sethantes is a purely spiritual Etherean God in a monotheistic framework, serving Jehovih without personal attributes.
Oahspe’s references to regions like Vind’yu (India) and its reinterpretation of mythological figures (e.g., Osire/Osiris) support this parallel, though Sethantes’ monotheistic devotion to Jehovih distinguishes him.
His wisdom, compassion, and devotion to Jehovih contrast with false gods like Anuhasaj, and his legacy persists through the Kosmon Era (143 A.K.
As a faithful servant of Jehovih, the Creator, Osire is tasked with significant responsibilities in the administration of Earth and its heavens during specific cosmic cycles.
Osire is introduced in the "Book of Osire, Son of Jehovih," as an Etherean God appointed to oversee Earth and its lower heavens during a cycle approximately 5,400 years before Kosmon (circa 3,400 BCE).
He is a chief of high rank, born in the highest Etherean heavens and trained in Jehovih’s divine order.
His administration is highly organized, with a focus on restoring faith in Jehovih and cleansing the heavens of drujas (low, chaotic spirits) and false worship.
Osire also liberates regions like Vind’yu (India), Jaffeth (China), and Arabin’ya (Egypt) from the influence of false gods such as Osiris, Te-in, and Sudga, restoring true worship of Jehovih.
In a dramatic confrontation, Osire and his Etherean hosts invade Hored, arresting Anuhasaj and his sub-Gods (e.g., Osiris, Baal, and Ashtaroth) for their rebellion against Jehovih.
Osire’s influence extends to Earth, where he inspires mortals to reject false gods and return to Faithist principles of non-resistance, charity, and worship of Jehovih as the Great Spirit.
Osire is depicted as wise, just, and resolute, with an unwavering commitment to Jehovih’s universal plan.
His invasion of Hored and the trial of Anuhasaj are climactic moments, showcasing his authority and commitment to Jehovih’s justice.
His name, evoking the Egyptian god Osiris, is reinterpreted in Oahspe as a purely spiritual figure devoted to Jehovih, stripped of mythological associations.
Osire’s role is cosmic and administrative, focused on Jehovih’s universal plan, not a cycle of death and rebirth.
Similarities: Krishna, as a divine figure in Hinduism who guides humanity and restores dharma (cosmic order), shares parallels with Osire’s mission to liberate Earth from false gods and reestablish Jehovih’s worship.
Osire’s role as a high-ranking, faithful servant of Jehovih, tasked with restoring divine order, guiding souls, and confronting false gods, aligns closely with Gabriel’s archetype as a divine messenger and enforcer of God’s will.
In the Oahspe: A New Bible, Thor is depicted as an Etherean God, a high-ranking divine being who serves Jehovih, the Creator, in the administration of the heavens and the Earth.
Unlike Anuhasaj, who is a false god driven by ambition and deception, Thor is a true and faithful servant of Jehovih, embodying wisdom, authority, and benevolence.
Thor is an Etherean God, meaning he originates from the Etherean realms, the highest spiritual planes in Oahspe’s cosmology, characterized by purity and proximity to Jehovih.
For example, in the "Book of Thor, Son of Jehovih," Thor is described as the God of Earth during a cycle approximately 7,800 years before Kosmon (circa 5,800 BCE), managing the heavens of Hored and the Earth during a critical period of spiritual development.
His administration is marked by order, discipline, and devotion to Jehovih’s will.
He also rescues mortals and angels from the influence of false gods, restoring faith in Jehovih.
Thor’s influence extends to Earth, where he inspires mortals to live righteously and worship Jehovih.
Thor is depicted as wise, just, and compassionate, with a deep commitment to Jehovih’s universal plan.
His throne in Hored is a place of divine authority, where he receives reports from his officers and issues decrees in Jehovih’s name.
Why This Comparison?: Thor’s role as a divine protector and leader in Jehovih’s service aligns closely with Michael’s archetype as a champion of God’s will, especially in spiritual warfare and guidance.
Differences: Indra is a deity within a polytheistic pantheon, often depicted with human-like flaws, whereas Thor in Oahspe is an Etherean God of pure spiritual origin, wholly devoted to Jehovih.
Why This Comparison?: Oahspe’s references to Vind’yu and its spiritual history make Indra a relevant comparison, especially given Thor’s authoritative and protective role, though Thor’s monotheistic devotion to Jehovih sets him apart.
Thor’s role as a high-ranking, faithful servant of Jehovih, tasked with protecting souls, combating spiritual corruption, and guiding humanity toward divine truth, aligns closely with Michael’s archetype as a divine warrior and protector of God’s order.
According to the Oahspe: A New Bible, Anuhasaj is a central figure in the "Book of Wars Against Jehovih," depicted as a false god who rebels against the true Creator, Jehovih, and establishes a deceptive spiritual dominion.
In the Book of Wars Against Jehovih, Chapter I, Anuhasaj is appointed Lord God of heaven and earth during a period of transition following the cycle of Fragapatti (around 9,200 BK or 7,352 BCE).
Influenced by dissatisfaction among heavenly rulers and manipulative spirits (referred to as "satan" in disguise), he rebels against Jehovih's authority.
His cunning stems from profound learning acquired in higher heavenly realms, which he uses to manipulate both spirits and mortals (Book of Wars Against Jehovih, Chapter II).
Oahspe emphasizes his role as a cautionary example, showing how even advanced beings can fall into self-idolatry without adherence to Jehovih's laws.
He constructs Hapsendi, a grand capital in the lower heavens (Hadan regions), where he proclaims himself the supreme deity and enslaves over 28 billion spirits for labor and worship (Book of Wars Against Jehovih, Chapters III–IV).
To extend his influence, Anuhasaj forms a confederacy of false gods around 6,000 BCE, appointing sub-gods like the false Osiris (Egypt and Arabia), Te-in (China and Jaffeth), and Sudga (India and Vind'yu) to govern specific earth divisions (Book of Wars Against Jehovih, Chapter V).
This alliance spreads idolatry, wars, and self-worship, disrupting Jehovih's Faithist system, a philosophy centered on service, non-violence, and spiritual ascension.
Anuhasaj's reign collapses during the arrival of Cpenta-armij, an etherean goddess dispatched by Jehovih around 2,400 BCE (approximately 4,200 BK).
In the Oahspe: A New Bible, Moses is a mortal prophet chosen by Jehovih to lead the Faithists out of Egyptian bondage in Arabin’ya around during the Cycle of Cpenta-armij (Book of Cpenta-armij, Chapter IV).
Guided by Cpenta-armij, Moses liberates the Faithists and restores Jehovih’s monotheistic worship.
Moses receives instructions from Jehovih’s angels.
They were governed by community fathers and worshiped the Great Spirit, Jehovih (E-O-Ih).Excerpt: “In the time of Moses, the people of Arabin’ya worshiped many Gods and Lords… When the Israelites traveled forth amidst the different tribes, they were beset to know what Lord or what God they worshiped… The Light in wisdom and words came to Moses to say to the nations, ALAS, HIS NAME, WHOM WE WORSHIP, MAN DARE NOT UTTER.”Excerpt: “The ark of Bon… reached the earth to Moses and his people, in a pillar of cloud by day and of light by night.”
The name Jehovih was replaced in public with “Lord God.” A college of prophets was started at Naioth.Excerpt: “For three hundred and ninety-seven years after going out of Egypt, the Israelites lived without a corporeal king… But in the three hundred and ninety-seventh year… the Israelites to anoint a king to rule over them.
This king was called Saul… Thus was substituted Lord God (Land God) for Jehovih… A college of prophets was established at Naioth.”
The "substitution" of "Lord God" for Jehovih is an Oahspe interpretation, not in the text.
He preached pure Jehovih worship and performed signs against Baal and Ashtaroth priests.
Fire came down on a sacrifice, and rain ended a drought.Excerpt: “In the year 2635 B.K., Elijah… went forth preaching… Ahab… said to Elijah… Elijah answered him… Elijah stretched forth his hand unto Jehovih… And Jerub… caused a flame of fire to descend on the altar… the people feared… Jehovih is mighty!”
≈591 BCE – ≈961 years after ExodusManasseth, son of Hezekiah, made idol worship official by law and banned Jehovih worship.
He ordered the prophet Isaah sawn in two.Excerpt: “In the year 2439 years before kosmon, Manasseth, son of Hezekiah, established idol worship, and, by law, abolished the worship of Jehovih.
This matches the Oahspe excerpt's claim that Manasseh established idol worship (made it official and widespread, including in the Temple) and abolished pure worship of God (Jehovih in Oahspe terms; the LORD in the Bible).
The majority (Jews) worshiped “the Lord” and “the God.” Pure Jehovih worship became a secret minority practice.Excerpt: “In the year 2344 B.K… Ezra… compiled… the Bible… From that time forward, the Jews became worshipers of THE LORD and THE GOD… The Faithists proper were a small minority, and scattered in many lands.”
The claim that Jews shifted to worshiping "THE LORD" and "THE GOD" (with pure Jehovih worship becoming a secret minority) is an Oahspe interpretation, not stated in the text.
Jehovih raised Joshu, an iesu, in Nazareth.
Joshu restored Jehovih worship and renewed lost rites.Excerpt: “In three hundred and fifty years after this Jehovih raised up from the Aseneans, one Joshu, an iesu, in Nazareth.
Joshu re-established Jehovih, and restored many of the lost rites and ceremonies.”
Jehovih declared no more kings for His chosen.Excerpt: “Forty years after Joshu’s death, a false God, Looeamong… obsessed the inhabitants… plunged them into war and anarchy.
The Faithists were scattered to the four ends of the earth… Jehovih said: Never more should My chosen have kings.
Yes, I agree that Oahspe presents the Essenes (Aseneans) as preservers of pure Jehovih worship, while portraying mainstream Israelites/Jews as having deviated toward idolatry and "Lord God" worship.
Divine names and worship: Oahspe uses "Jehovih" as the true name, replaced by "Lord God" as idolatrous; Bible uses "LORD" (Yahweh) consistently as the true God, without this substitution narrative.
Post-Joshu declaration: Oahspe has Jehovih declaring no more kings after Joshu; Bible ends monarchy with exile but prophesies a future Davidic king/Messiah (Jeremiah 23:5).
Moses, a Hebrew raised in Egypt, is called at a burning bush to liberate the Israelites from bondage (Exodus 3). Traditionally, he meets “Elohim” (3:4), receives the name “I AM WHO I AM” (3:14), and later YHWH leads them through plagues, the Red Sea, and the wilderness.
In Egupt (Egypt), a land of 13 million, including 4 million Faithists, God sent loo’is to raise Moses. After generations—from Baksa to Amram—angels chose Yokebed to bear Moses, a large, copper-skinned I’huan. Egupt’s Sun laws enslaved Faithists, banning education and worship of Jehovih, favoring Osiris. Angels swapped Moses into Princess Leotonas’ arms, hiding his mother as nurse, to gain royal learning.
Pharaoh pursued with chariots, but Jehovih parted the Red Sea with wind, letting Israelites cross dry land.
The chasing army drowned as waters returned. At Shakelmarath, Moses sang of Jehovih’s might, with Miriam leading dances.
Assuming the Lacerta interview is accurate and the Elohim left Earth around 3000 BCE, we can propose a theoretical framework that aligns their withdrawal with major cultural, religious, and political shifts in ancient history.
This approach involves interpreting ancient texts (such as the Hebrew Bible) as partial records of real interactions between humans and non-human intelligences—possibly the Elohim.
Elohim present on Earth, possibly as rulers or guides.
According to the Lacerta narrative, Elohim leave Earth.
Elohim are no longer active rulers, only remote deities.
The plural term Elohim is reinterpreted as singular YHWH.
Human institutions fill the void left by the Elohim.
Time: ~25,000 BCE (27,000 B.K.), as per Oahspe: Book of Sethantes, Son of Jehovih
Early humans (Asu) begin to develop speech and rudimentary societies, guided by the I’hin race, a small, spiritually pure group created by Jehovih.
Sethantes teaches mortals the basics of worshiping Jehovih as the Great Spirit, laying the foundation for Faithism.
Time: ~22,000 BCE (24,000 B.K.), as per Oahspe: Book of Aph, Son of Jehovih
Time: ~19,000 BCE (21,000 B.K.), as per Oahspe: Book of Thor, Son of Jehovih.
Strengthens the worship of Jehovih, countering lingering druj influence.
Time: ~16,000 BCE (18,000 B.K.), as per Oahspe: Book of Osire, Son of Jehovih
Significance: Osire’s cycle is a major restoration effort, cleansing Earth and its heavens of false gods’ influence and reinforcing Jehovih’s worship.
Time: ~13,000–10,000 BCE (15,000–12,000 B.K.), as per Oahspe: Book of Fragapatti, Son of Jehovih
Significance: Fragapatti’s cycle bridges the early post-flood era with later spiritual decline, attempting to maintain Jehovih’s order amidst growing human divisions.
Time: ~7,000–4,000 BCE (9,000–6,000 B.K.), as per Oahspe: Book of Wars Against Jehovih
Anuhasaj rebels against Jehovih, proclaiming himself “Lord God” (De’yus) and establishing a false heavenly kingdom, Hored.
Noe, guided by Jehovih’s angels, leads the I’hins through a second major flood, the submersion of Pan, caused by spiritual imbalances from Anuhasaj’s influence.
Establishes Faithist communities, teaching non-resistance, charity, and worship of Jehovih as the Great Spirit.
Zarathustra, a Faithist prophet, teaches monotheistic worship of Jehovih (Ormazd) in Vind’yu (India/Persia).
Time: ~2,400–1,200 BCE (4,000–2,000 B.K.), as per Oahspe: Book of Cpenta-armij and Book of Wars Against Jehovih
Significance: Cpenta-armij’s cycle is a turning point, with prophets restoring Jehovih’s worship amidst intense conflicts among false gods, shaping early world religions and cultures.
Faithists are encouraged to follow Jehovih’s new commandments, promoting universalist teachings and democratic governance.
In the Oahspe Bible, Anuhasaj is mentioned as becoming the Lord God, a high-ranking false god who sets himself up in opposition to Jehovih’s kingdom.
This title is part of the "Book of Wars Against Jehovih", which details a cosmic rebellion and hierarchy among the false gods.
Anuhasaj (Lord God) – Supreme ruler of the rebel kingdom, replacing Jehovih in his own system.
These figures represent a perversion of Jehovih’s original system of governance in the heavens and are eventually overthrown in the cosmic restoration led by the Chief God Jehovih appoints—often referred to in cycles (e.g., God of the cycle of Cpenta-armij).
In Oahspe, the divine administration of the universe follows a strict cosmological and spiritual hierarchy under Jehovih, the Unseen Creator.
Serve Jehovih directly.
There is no worship of God or Lords in this system; reverence is given only to Jehovih.
In 1 Samuel, the narrative implies a shift from direct divine rulership—as was attributed to YHWH (a singular Elohim)—to a more human-centered political system through the institution of kingship.
The term Elohim is grammatically plural but often used in the Hebrew Bible to refer to the singular God of Israel.
The idea that Elohim once physically ruled reflects interpretations that view earlier biblical periods as times of divine presence or theocracy, where God or gods had direct contact or rule over humans, sometimes understood literally.
This symbolizes a withdrawal of the divine presence, reinforcing the idea that Elohim were no longer physically ruling.
Some traditions and alternative readings propose that multiple Elohim (divine beings) once ruled or interacted with humanity physically, referencing Genesis 6:1–4, Psalm 82, or Deuteronomy 32:8 in older versions.
A divine council or multiple Elohim were once involved in governance.
The Ruach and Elohim in the Hebrew Genesis
We'll be reintroduced to Pleiadians and other Elohim soul family at the Shift and finally "know as we are known".
Reincarnation is a natural process on planets that haven’t received the gift of ascension from Galactic Federation or aren’t themselves ‘of Elohim’.
It happens naturally for all beings who aren’t Elohim or haven’t been upgraded by Elohim.
Jehovih’s breath guided the ships into four fleets—Guatama, Shem, Jaffet’h, Ham—and a fifth, Yista.
This OAHSPE Bible tells of Capilya, Moses, and Chine, three great leaders chosen by Jehovih during the Dawn of Bon, around 3,500 years ago.
While the upper book covers heavenly affairs under Lika, this lower book focuses on their earthly deeds through God, Jehovih’s son, to rescue and guide the Faithists—Jehovih’s chosen people.
Born under a crescent light with Jehovih’s voice proclaiming him a deliverer, Capilya was guarded by 144 angels.
Jehovih then spoke: “You are thyself of the race of Faithists, and have been prepared for this labor” (Book of the Arc of Bon, Chapter IV, verse 6).
Jehovih tasked him to liberate the slaves and reclaim their lands.
Miraculously, Jehovih sent ahaoma (food) to feed them, naming the place Maksabi (Suta-ci-ci, “I speak with food”).
Egupt’s Sun laws enslaved Faithists, banning education and worship of Jehovih, favoring Osiris.
Jehovih spoke: “Take them out to their ancient lands.” At a burning bush, an angel confirmed Moses as “leader-forth,” sent by the I AM.
Moses confronted him, predicting plagues—locusts, frogs, and death of the first-born—to prove Jehovih’s power.
Miracles and Escape Jehovih struck Egupt: locusts devoured crops, frogs plagued the land, and on Abib 9, a hot wind killed every Eguptian first-born while sparing Israelites during their lamb sacrifice covenant.
Pharaoh pursued with chariots, but Jehovih parted the Red Sea with wind, letting Israelites cross dry land.
At Shakelmarath, Moses sang of Jehovih’s might, with Miriam leading dances.
Establishing Faith Camped 12 days, Moses re-established Zarathustrian laws—families under rab’bahs, no kings but Jehovih—via the emethachavah rite.
His four-year mission ended Pharaoh’s glory, proving Jehovih’s deliverance.
After mastering books in a day, he spoke as Jehovih for four years, stunning scholars with wisdom.
He swore to Jehovih alone, rejecting war and Gods, vowing to aid the poor and live purely.
Rebuilding Jaffeth Amid ruins, Jehovih told Chine to gather his people while Te-in’s forces rested.
Establishing 4,000-person cities with 200-family limits, he banned war and outsiders, naming the land Chine’ya (China) as Jehovih’s temple of peace.
Capilya, Moses, and Chine, guided by Jehovih through Lika, rescued Faithists from tyranny in Vind’yu, Egupt, and Jaffeth.
Each fulfilled Jehovih’s plan—marked by the pyramid—to shift from stone temples to spiritual abodes, uniting Faithists under one Creator against false gods like De’yus, reflecting the cosmic-colonization theme of enduring purity amid chaos.
With this lens,that YHWH might be a later insertion replacing Elohim, the shifts in divine names, narrative flow, and thematic focus start to look like deliberate editorial moves—overlaying a personal, covenantal YHWH onto an older, more universal Elohim framework.
Let’s analyze key sections of Exodus to pinpoint where and how this substitution might have occurred, building on the idea that Elohim was the original divine actor.
The interplay between "Elohim" and "YHWH" in Exodus isn’t random—it reflects seams where traditions may have been stitched together.
The Documentary Hypothesis (J, E, P, D sources) supports this, suggesting Elohist (E) texts favored "Elohim" early on, while Yahwist (J) and Priestly (P) layers pushed "YHWH" to define Israel’s God.
"Elohim" initiates the call: "Elohim called to him out of the bush" (3:4).
But by 3:14, God says, "I AM WHO I AM… tell them YHWH has sent you." The shift is abrupt—Elohim speaks first, then YHWH claims the name.
The Elohim opening feels primal—a generic "God" addressing a shepherd, fitting an older, universal story.
Sign of Redaction: The redundancy—"Elohim called" (3:4), then "YHWH said" (3:7)—suggests two voices merged.
An original "Elohim commissions Moses" tale could have been expanded with YHWH’s covenantal branding.
"Elohim" appears sporadically: "I will make you as Elohim to Pharaoh" (7:1).
Exceptions like "Elohim sent me" (7:16, Hebrew variant) hint at an older layer.
Elohim’s rare use (7:1) reads like a vestige, perhaps from an earlier version where Elohim empowered Moses without the detailed YHWH-Pharaoh showdown.
Egypt—whereas Elohim suits a simpler "God vs.
Repetition (e.g., "YHWH hardened Pharaoh’s heart," 10:20) feels like over-assertion, papering over Elohim’s role.
Yet the commandments begin, "Elohim spoke all these words" (20:1).
The people’s plea (20:19) uses "Elohim," but YHWH responds (20:22-23).
The Elohim declaration (20:1) stands out—direct, authoritative, fitting a standalone lawgiving.
The switch back to YHWH (20:22) suggests an editor linked an Elohim-law text to YHWH’s covenant.
Sign of Redaction: The name flip—Elohim for the laws, YHWH for context—points to a splice.
An original "Elohim gives laws" story (like Eawahtah’s Egoquim moment) could have been nested into a YHWH-led narrative, with 19 as a Yahwist bridge.
Elohim is rare, e.g., "before Elohim" (18:12, Jethro’s sacrifice), a fleeting nod.
The golden calf (32) uses "Elohim" mockingly ("These are your gods [Elohim]," 32:4), but YHWH punishes (32:35).
Elohim’s scarcity suggests this is a later Yahwist/Priestly layer, absent in an Elohim-centric core.
The calf’s "Elohim" might echo an older tradition where Elohim was the default deity.
Sign of Redaction: YHWH’s consistency contrasts with Elohim’s cameo-like appearances (18:12), hinting at an overlay.
Exodus 34’s YHWH-lawgiving feels like a rewrite, sidelining an Elohim original.
"Elohim spoke to Moses… ‘I am YHWH.
It retroactively justifies YHWH’s dominance, implying Elohim (or El variants) ruled earlier traditions.
It’s as if the redactor says, “Elohim was phase one; YHWH is the upgrade.”
Elohim starts key scenes (3:4, 20:1), but YHWH takes over dialogue and action (3:14, 19:9).
This suggests Elohim was the original speaker, with YHWH swapped in for continuity or theology.
Elohim moments are cosmic and foundational—bush, laws—fitting a universal "God." YHWH adds specificity: covenant (19:5), nationhood (16:12), hardening hearts (10:1).
YHWH’s insertion ties the story to Israel’s identity, beyond Elohim’s broader scope.
Redundancies (e.g., "Elohim called," "YHWH said," 3:4-7) and abrupt switches (20:1 vs.
YHWH’s dominance in detailed narratives (plagues, wilderness) contrasts Elohim’s brevity, suggesting layered expansion.
If YHWH replaced Elohim, the Ten Commandments (Exodus 20:1-17) might be an Elohim original, later framed by YHWH:
Elohim’s Voice: "Elohim spoke" (20:1) feels like a standalone unit—short, universal laws without exodus context.
Compare Eawahtah’s Egoquim laws—direct, foundational, no wandering.
An Elohim-only version might have skipped it.
Early Elohim: Burning bush (3:4) and commandments (20:1) anchor Elohim as the primal deity—universal, lawgiving, like Egoquim.
Commandments’ Origin: They could be an Elohim relic, nested into a YHWH exodus by editors asserting Israel’s God.
This shines a light on Exodus as a blended text—Elohim’s simplicity overtaken by YHWH’s narrative heft.
“I AM WHO I AM” (Exodus 3:14) resonates deeply with an Elohim narrative and aligns strikingly with the spiritual essence of Egoquim in Eawahtah’s story.
Below I look at how this name fits an Elohim-centered framework, reflects a universal "all and one" deity, and parallels Egoquim’s description, potentially marking it as an original Elohim trait before YHWH’s personalization took over.
Elohim’s Presence: This follows “Elohim called to him out of the bush” (3:4), with “YHWH” only explicitly tied to it in 3:15 (“YHWH, the God of your fathers”).
Universality: Elohim, as a plural yet singular term, evokes a deity encompassing all—transcending tribal or personal identity.
This aligns with Elohim’s use across cultures (e.g., Canaanite "El") as a cosmic "God."
Egoquim’s Nature: In Eawahtah’s story, Egoquim is the "Great Spirit"—singular, supreme, rejecting lesser gods (I’tura, “saviors born of woman”).
Parallels in Revelation: Egoquim’s celestial arrival (light, fire) echoes Sinai’s cosmic display (thunder, smoke), where “Elohim spoke” (20:1).
Rejection of Rivals: Egoquim’s monotheism (“only the Great Spirit should all men worship”) parallels “I AM”’s implicit exclusivity—there’s no room for other gods when existence itself speaks.
“YHWH” becomes relational (“your God”), whereas “I AM” stands alone, needing no context—perfect for an Elohim original.
An Elohim-only tale might have ended with “I AM” commissioning Moses and giving laws, sans exodus details.
“I AM WHO I AM” isn’t a name you pray to—it’s a metaphysical claim, fitting Elohim’s majestic, universal scope and Egoquim’s “Mighty Spirit” who spans worlds.
In mystical traditions (Jewish, Christian, even broader), “I AM” evokes the divine as the ground of being—echoing Egoquim’s role as the unchanging center uniting tribes.
The jump from “Elohim called” (3:4) to “I AM” (3:14) flows naturally, but “YHWH” (3:15) feels like an add-on—clarifying for a later audience.
An Elohim-“I AM” story aligns with Eawahtah’s Egoquim: a single, timeless revelation, not a saga.
If “I AM WHO I AM” belongs to Elohim:
Original Story: Elohim, as “I AM,” calls Moses from the bush, sends him to free a people, and later gives laws (20:1) as the self-existent One.
No exodus or wilderness—just a prophet, a revelation, and a moral foundation, much like Eawahtah’s arc with Egoquim.
“I AM WHO I AM” fits an Elohim narrative perfectly—spiritual, eternal, encompassing all existence, much like Egoquim’s grand, unifying presence.
Its placement in Exodus 3, tied to Elohim’s voice, suggests it’s an original marker of a cosmic deity, before YHWH’s personal, national layer reshaped it.
This bolsters your view: the burning bush and commandments could be an Elohim-“I AM” core, mirrored by Egoquim’s timeless authority, with YHWH as the later insertion for Israel’s saga.
If we strip out the Ten Commandments and clearly separate Elohim (spiritual, eternal, all-encompassing, akin to Egoquim) from YHWH (personal, national, militaristic), does the Exodus story flow better without the Elohim parts?
Let’s test this by reimagining the narrative, excising the commandments (Exodus 20:1-17) and the Elohim-centric moments (e.g., burning bush, Sinai laws), leaving only YHWH’s militaristic, covenantal arc.
Core Story Without Elohim
Call Shifted (Exodus 3-4, YHWH Only): Skip Elohim’s bush (3:4) and “I AM” (3:14).
Skip 20:1-17 (Elohim’s commandments).
Elohim Moments: Burning bush’s “Elohim called” (3:4), “I AM WHO I AM” (3:14), and “Elohim spoke” (20:1) for the commandments.
Also, minor Elohim references (7:1, 18:12).
“Elohim” and “I AM” give Moses’ mission a universal weight; YHWH-only feels narrower—less “all existence” speaking, more “our God vs.
No spiritual “Elohim” moments dilute the warrior-God focus.
Elohim’s “I AM” and commandments add a timeless, transcendent layer—without them, it’s just a gritty liberation tale, less reflective or eternal.
It’s all about Israel’s identity—chosen, freed, bound—without Elohim’s broader “no other gods” (20:3) muddying the focus.
Comparison to Elohim-Egoquim Framework
Elohim Story (with “I AM”): Moses meets Elohim—“I AM,” eternal being—frees a people, gets laws (20:1), and establishes a moral order.
Like Egoquim, it’s spiritual, universal, ending with a foundation (nations for Eawahtah, laws for Moses).
Without Elohim, it flows as a tribal saga but loses the “all and one” grandeur.
Elohim’s “I AM” and laws give Moses’ mission a higher calling—akin to Egoquim’s unifying sweep—while YHWH’s battles feel earthbound without that anchor.
Leaving out Elohim (bush, “I AM,” commandments) makes Exodus a smoother YHWH-driven saga: a God saves his people, fights their foes, and seals a deal.
Pharaoh: The Showdown.” But it sacrifices the spiritual depth Elohim brings—the eternal “I AM” and laws that echo Egoquim’s grand unity.
The YHWH-only version coheres but feels shallower, missing the timeless bridge to “all existence” that Elohim (and Egoquim) embody.
By examining their missions, we uncover striking parallels, particularly when considering Moses’ encounter with Elohim as the original source of his commandments, later reframed under YHWH.
In this pivotal moment, "Elohim" speaks to him (Exodus 3:4), a name denoting a supreme, universal deity.
After leading his people across the Red Sea, Moses ascends Mount Sinai, where, amidst thunder and fire, he receives the Ten Commandments (Exodus 20)—introduced by "Elohim" (20:2).
Eawahtah, a figure from a narrative rooted in Native-inspired mythology, is chosen by Egoquim, the "Great Spirit," to unite scattered tribes.
A dazzling light and a "ship of fire" herald Egoquim’s message, tasking Eawahtah with rejecting false gods like I’tura and teaching his people writing, worship, and unity.
Egoquim promises a future triumph over rival deities, establishing an earthly kingdom without a prolonged exodus.
If we assume Elohim—rather than YHWH—gave Moses the commandments, the parallels sharpen:
Divine Encounter: Moses hears Elohim from the bush and Sinai, a cosmic voice echoed by Egoquim’s ship of fire speaking to Eawahtah.
Lawgiving Mission: Moses brings the commandments—moral foundations from Elohim—to a freed people.
Eawahtah teaches Egoquim’s ways, uniting tribes into nations.
Monotheistic Drive: Elohim’s "no other gods" (Exodus 20:3) mirrors Egoquim’s rejection of "saviors born of woman," purging rival deities to assert one creator’s rule.
Scholars suggest this reflects syncretism: an original Elohim-centered lawgiving (like Exodus 3:4’s call) expanded by Yahwist editors into a national epic.
Eawahtah’s story, staying with Egoquim, feels like a preserved echo of that earlier form—unburdened by a secondary name or prolonged trek.
If Elohim was Moses’ first lawgiver, later overlaid by YHWH’s narrative, Eawahtah’s Egoquim offers a glimpse of that primal template—universal, direct, and resolute.
There is One Great Person, Egoquim, Creator and Ruler over all in heaven and earth.
You shall have Egoquim as your only God.
In the Hebrew Bible, "Elohim" often refers to the Anunnaki.
However, not all Elohim were Anunnaki—some were other beings encountered over time.
His soul originated in Elohim within the 12th dimension (12-D).
"And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high Elohim."
"And he blessed him, and said, Blessed be Abram of the most high Elohim, possessor of heaven and earth:"
"And blessed be the most high Elohim, which hath delivered thine enemies into thy hand.
Explanation: Abram’s offering to Melchizedek reflects acknowledgment of divine assistance, elevating Melchizedek’s status as a priest of Elohim.
"And Abram said to the king of Sodom, I have lift up mine hand unto YHWH, the most high Elohim, the possessor of heaven and earth,"
Explanation: The reference to YHWH and Elohim together suggests a Yahwist addition to align Abram’s faith with later theological developments.
Verses 22-23: The explicit naming of YHWH alongside Elohim may reflect later Yahwist redaction.