890 AD), in the section translating Exodus 22:18 (“Thou shalt not suffer a witch to live”).
Time and place match exactly — Worshipped in Canaan, Philistia, and Egypt during the Late Bronze Age through Iron Age I (roughly 1400–1000 BCE and later), the exact era Oahspe places Haughak in (the time of Moses, the Exodus, and the early Israelite kings).
The King James Version’s rendering of Exodus 22:18 (“Thou shalt not suffer a witch to live”) was frequently cited as biblical justification during the hunts.
Our destination was On, a temple complex mostly in ruin, around which many Hebrews still remained since the Exodus.
Some ancient translations (like the Septuagint) also insert "On" in Exodus 1:11 alongside the storage cities built by the Israelites.
Manna (Exodus)
Manna (Exodus)
The motif of “guidance by a cloud by day and a luminous sign by night” existed in older, pre-Israelite Near-Eastern traditions and was secondarily attached to the Exodus narrative when the Hebrew writers shaped their national epic.
The oldest Exodus core (J and E strata, ~10th–8th century BCE) never mentions the cloud/fire pillar.
"Certain passages from the Bible, from Exodus, Deuteronomy, and even Ezekiel, come to mind, which discuss the directions in which those flying objects travel."
For example, in the Book of Ezekiel, and in the Book of Exodus, the kavod of Yahweh is clearly described, that when Moses asked Yahweh for the possibility to see his kavod, and Yahweh told him "you cannot stay in front of kavod because if you are in front of kavod you will die," and—this is important—Yahweh cannot do anything, so God is impotent, not potent, in front of the danger of the kavod, and this is very interesting—Yahweh tells Moses "you can hide behind these rocks," so the rocks can do what God cannot do.
So if these calculations are correct and we're looking at global cataclysm that had its final massive spasm of disaster 11,600 years ago, that's a long gap to the time of the Hebrews and the Exodus from Egypt, which is 1200 BC, 3,200 years ago, so we have about 8,000 years gap.
I became very interested in the Ark of the Covenant fascinating object the way that it's described in the book of Exodus, the blueprint for the construction of the Ark, the things that the ark then does subsequently during the conquest of the promised land sounds like a weapon of some of some kind.
Give me an example for example in the Book of Ezekiel, and in the book of Exodus in the book of Exodus the kavod of Yahweh is clearly described that when Moses asked Yahweh of the possibility to see this kavod and Yahweh says to him "you cannot stay in front of kavod, because if you are in front of kavod you die" that is important—and so Yahweh cannot do anything about it so God is impotent, not potent, in front of the of the danger of the kavod and, this is very interesting—Yahweh tells Moses "you can hide yourself behind these rocks" so the rocks can do what God cannot do I absolutely get your point Impressive Yes, very much so.
And we have details given of the technology that are used, the flying technology, the space-faring technology which you can find in 1 and 2 Kings, in Ezekiel, in Exodus.
Manna (Exodus)
Their names are provided later in Exodus 6:20.
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.
When there was the second period of disturbance – which would be some twenty-two thousand, five hundred (22,500) before the periods of the Egyptian activity covered by the Exodus; or it was some twenty-eight thousand (28,000) before Christ.
The Exodus is set as Year 0 ≈ 1552 BCE (derived from Oahspe’s 3,400 years before Kosmon ≈ 1848 CE).
All other dates are calculated by subtracting the years after Exodus from 1552 BCE.
≈1552 BCE – Year 0: The Exodus from EgyptThe Israelites, led by Moses, departed from Egypt.
No king for centuries after the Exodus: The period of the judges follows Joshua's conquest (Joshua 24; Judges 2:7–10), with no centralized king.
The exact "397 years after the Exodus" is not stated in the Bible.
Biblical chronologies vary (e.g., 1 Kings 6:1 gives 480 years from Exodus to Solomon's temple start, including Saul's 40-year reign in Acts 13:21 and judges' periods), but no verse uses 397 years.
Exodus and wilderness events: Both describe the Israelites' departure from Egypt under Moses, guidance by a divine presence (pillar of cloud/fire in Bible; ark of Bon in Oahspe), and hardships like the quail incident causing mass death (Numbers 11:31–35 matches the Kibrath-Hattaavah event).
Intermarriage and idolatry: Both note intermarriage with Canaanites leading to Baal/Ashtaroth worship and weakening of original doctrines (Judges 3:5–7 aligns with the 131 years post-Exodus description).
No king for centuries, then Saul's anointing: Both cover a long period without a king after the Exodus, ending with Saul as the first monarch (1 Samuel 8–10 matches the 397 years timeline, though exact years differ).
Fall of kingdoms and scattering: Both depict the northern kingdom's fall to Assyria, scattering of people due to idolatry, and bondage (2 Kings 17:5–23 matches the 826 years post-Exodus event).
Chronology and specific years: Oahspe provides exact years (e.g., 397 after Exodus for Saul, B.K.
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.
At Sinai, he ascends to receive the Ten Commandments (Exodus 20), cementing a covenant.
They are found in Exodus 7-12.
See: Exodus, Moses and Egyptian history
Moses (Arabin’ya): Leads the Faithist exodus from Egypt, aligning with ~1,400 BCE.
In earlier texts (e.g., Judges, Exodus), the Ark of the Covenant represented the physical presence of YHWH.
Preparing the Exodus For three years, Moses and Aaron rallied Israelites, appointing 20 chief rab’bahs (e.g., Rasak, Ashimel) to lead from cities like Hagor and Ranna.
Capilya rebuilt communities with wisdom, Moses led a mass exodus with miracles, and Chine walled a peaceful nation.
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.
YHWH’s framing (19:3-25) feels like a preface, tying it to the exodus.
Exodus 34’s YHWH-lawgiving feels like a rewrite, sidelining an Elohim original.
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.
YHWH’s Frame: Chapter 19’s YHWH-orchestrated Sinai (19:9-25) and post-law YHWH rules (20:22) sandwich the commandments, linking them to the exodus.
Redaction Sign: The exodus reference in 20:2 ("who brought you out of Egypt") feels tacked on—absent in parallel codes (e.g., Exodus 34’s laws).
Exodus 6:2-3 confesses this evolution.
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.
The Verse: When Moses asks God’s name at the burning bush, the response is, “I AM WHO I AM… Say to the Israelites, ‘I AM has sent me to you’” (Exodus 3:14).
An Elohim-only tale might have ended with “I AM” commissioning Moses and giving laws, sans exodus details.
No exodus or wilderness—just a prophet, a revelation, and a moral foundation, much like Eawahtah’s arc with Egoquim.
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.
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.
Starting Point (Exodus 1-2): A new king oppresses the Hebrews.
Call Shifted (Exodus 3-4, YHWH Only): Skip Elohim’s bush (3:4) and “I AM” (3:14).
Plagues and Liberation (Exodus 5-12): YHWH confronts Pharaoh: “Let my people go” (5:1).
Wilderness (Exodus 15-18): YHWH provides manna (16:4), water (17:6), and victory over Amalek (17:13).
Sinai Without Commandments (Exodus 19, 21+): YHWH descends on Sinai (19:9) to bind Israel as “my treasured possession” (19:5)—a covenant, not laws.
Commandments: Exodus 20:1-17—monotheism, Sabbath, moral laws—gone, leaving Sinai as a covenant moment (19, 24) without a legal centerpiece.
It’s personal, militaristic, covenant-driven—more exodus epic than spiritual genesis.
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.
Moses, a Hebrew raised in Egypt, is called by God at a burning bush to free the Israelites from slavery (Exodus 3).
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).
Egoquim promises a future triumph over rival deities, establishing an earthly kingdom without a prolonged exodus.
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.
Exodus (Exodus 14):
Exodus 3:2“A malʾāḵ YHWH appeared to him in a flame of fire from within a bush… Moses turned aside to see.”
A lawgiver who establishes the covenant at Sinai (Exodus 20).
This is evident in the Exodus narrative, where Yahweh’s leadership facilitates group cohesion.