The holy name Yahweh wasn’t revealed until ages later to Moses, and this is an event long before Moses.
So you know straight away somebody after the time of Moses is retelling an ancient story, and they’ve altered it.
After baptism, individuals recognized the spiritual world as identical with the “I Am” revealed to Moses.
Now Moses was shepherding the flock of Jethro, his father-in-law, the priest of Midian, and he took them beyond the desert to the sacred mountain of God, called Horeb.
Mount Sinai (Moses)
For the law was given by (Moses?), but grace and truth came by (Jesus Christ?).
Verses 17-18 shift slightly to introduce Moses and the law, then pivot to Jesus as the bringer of grace and truth, and finally to the idea of the "only begotten Son" revealing God.
Thematic Development: Verse 17 contrasts the law given through Moses with grace and truth through Jesus Christ, a theme that aligns with later Johannine theology but is less explicit in the earlier verses.
Support for Prophets: Ashars assist prophets like Moses and Zarathustra, ensuring their missions align with Jehovih’s plan by protecting them and their followers.
“Moses was guarded by ashars, who stood between him and the drujas, that Jehovih’s words might come forth through him.”
“Moses said unto the Faithists: Listen ye to the voice of Jehovih’s angels, for they guide ye in His path.” Book of Cpenta-armij, Chapter IV
Their actions drive cycles of spiritual decline, necessitating prophets (e.g., Moses, Zarathustra) and Etherean Gods (e.g., Cpenta-armij).
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).
Cpenta-armij’s Cycle (~2,400–1,200 BCE): Support prophets like Moses by managing spiritual transitions (Book of Cpenta-armij, Chapter II).
Spiritual Challenge: Drujas represent the ongoing challenge of maintaining spiritual purity in Oahspe’s cycles, necessitating constant divine intervention by Gods like Thor, Osire, or prophets like Moses and Elijah (Book of Cpenta-armij, Chapter IV; Book of Eskra, Chapter IV).
Their guidance shapes early civilizations, influencing prophets like Noe, Zarathustra, and Moses (Book of God’s Word, Chapter I; Book of Cpenta-armij, Chapter IV).
Physical Traits: I’huans are described as large, robust, and often dark-skinned or copper-skinned, as seen with Moses (Book of Cpenta-armij, Chapter IV).
Prophets and Leaders: Key figures like Moses, described as a “large, copper-skinned I’huan,” emerge from this race, indicating their capacity for divine roles when guided by angels (Book of Cpenta-armij, Chapter IV).
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).
Oahspe: Book of Cpenta-armij, Chapter IV (Moses as I’huan, Faithist liberation)
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.
Full Sentence: "After generations—from Baksa to Amram—angels chose Yokebed to bear Moses, a large, copper-skinned I’huan."
Meaning: This phrase indicates a significant passage of time, spanning multiple generations of people, before the birth of Moses.
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.
Amram: Amram is identified as Moses’ father, consistent with Oahspe’s narrative of Moses’ birth (Book of Cpenta-armij, Chapter IV).
Context: The phrase traces Moses’ ancestry, emphasizing divine selection over generations.
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.”
“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.”
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.
“And she bare unto him [Amram] Miriam, and Aaron, and Moses...
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).
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.
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).
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).
It describes the birth of Moses and the mother's protective actions.
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.
Moses’ identification as an I’huan suggests he belongs to this group, possibly with I’hin ancestry given his Faithist role.
Moses’ I’huan identity aligns with his leadership in Arabin’ya, a region of diverse Faithist populations (Book of Cpenta-armij, Chapter IV).
The Hebrew word "טוֹב" (tov) can mean “good,” “beautiful,” or “pleasant.” This has led to interpretations that Moses was striking in 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.”
“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.”
“When Moses was born, the house was filled with light…”
“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...
Josephus emphasizes Moses’ extraordinary beauty, stating that people would stop to gaze at him.
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).
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).
Oahspe: Book of Cpenta-armij, Chapter IV (Moses’ birth, role, and liberation from Egypt)
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.
Elijah and Moses: Eskra supports the return of Moses as Elijah (Nu-ghan), who lifts a curse and counters Baal worship in Israel (~9th century BCE) (Book of Eskra, Chapter IV).
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.
Moses, while a leader, lacks the divine and cosmic scope of Thor’s role.
Moses
Moses, high priest of the temple of Isis (The O transcript)
Musa
Many of us, including my father, ascribe to the teachings of Zoroaster, in addition to the writings within the Torah and other mystical oral traditions passed down from Moses, the Egyptian alchemists and the Greek philosophers.
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.
“Moses gave unto the Faithists the laws of Jehovih: Worship no gods but Me, harm no living thing, and live as brethren in My sight.”
In the time of Moses, the people of Arabin’ya worshiped many Gods and Lords, whose high heavenly Captain was Osiris.
≈1552 BCE – Year 0: The Exodus from EgyptThe Israelites, led by Moses, departed from Egypt.
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.”
Parallel detail from the past life regression: Moses was born to an Egyptian princess and a Hebrew slave father, raised in Pharaoh’s house as a prince.
After Joshua’s death the people abandon full obedience to the law given through Moses.
This passage describes Ezra's key role in bringing and publicly presenting the "Book of the Law of Moses" (the Torah) to the returned exiles in Jerusalem:
Ezra 7:6–10 adds context: Ezra is a skilled scribe in the Law of Moses, brought from Babylon with royal support, and his heart is set to study, practice, and teach the statutes and rules in Israel.
Hebrews 11 lists Old Testament examples of faith (Abel, Enoch, Noah, Abraham, Moses, etc.) and ends with unnamed faithful who suffered extreme persecution and death.
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).
Suddi, an Essene teacher from past-life regression sessions (recorded in Dolores Cannon's book Jesus and the Essenes), gave a version of Moses' life that differs from the standard Biblical account.
Moses was the biological son of the Pharaoh's daughter (a princess in Egypt) and a Hebrew father from the House of Joseph.
The story of Moses as a Hebrew baby found in a basket in the rushes was created to protect his mother from scandal, since Hebrews were slaves in Egypt.
Moses grew up in the palace as a prince.
Yahweh protected Moses there.
In the wilderness, Moses connected to his destiny.
Suddi doubted the burning bush story, saying God spoke directly to Moses' soul when he opened his heart.
Moses could not ignore his people's suffering as slaves.
Moses convinced Pharaoh (his brother) to release the Hebrews through intelligence, foreknowledge, and what some called "witchery" (clairvoyance).
Moses had training from both Hebrew and Egyptian priests.
The plagues were mostly natural events Moses predicted or used strategically, such as red water from upstream volcanic activity, frogs leaving polluted rivers, flies from dead frogs, darkness and hail from volcanic effects, and boils/lice from rat-carried disease.
A crystal on Moses' staff (passed from Abraham through Joseph) glowed to guide direction.
Wandering increased when Moses doubted and followed the people's wishes instead of divine guidance.
Moses received the Ten Commandments on Mount Sinai after hearing Yahweh directly.
In anger, Moses broke the first tablets but did not order killings—his rage ended there.
Moses did not enter the land due to his earlier doubts and loss of faith.
The Ark of the Covenant, built later during wandering (Moses made the exterior; others added the energy source), served as a channel to Yahweh, held laws and secrets, and carried immense power.
Suddi presented Moses as wise, trained, intelligent, and spiritually connected, using natural laws, faith, and inner guidance rather than overt miracles against nature.
Moses, or Musa in Arabic, means “drawn out of water.” These linguistic and mythological patterns link back to Isis, an ancient Egyptian goddess associated with motherhood and water.
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.
See Moses: Deliverance and Divine Encounter
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.
The chasing army drowned as waters returned. At Shakelmarath, Moses sang of Jehovih’s might, with Miriam leading dances.
See History of Capilya, Moses, and Chine: Leaders of the Faithists
Moses has just prosecuted and won a significant military campaign against the neighbouring Midianites.
On making this discovery, Moses is furious.
Moses is emphatic as he spits out the order.
In the time of Moses, the people of Arabin’ya worshiped many Gods and Lords, whose high heavenly Captain was Osiris. Four chief Gods were under him; they were: Baal, Ashtaroth, Dagon and Ashdod.
Some of the ETs that Moses encountered belong to the Anunnaki. They aimed to rectify the consequences of the initial group of Anunnaki involved in the creation of Homo sapiens.
See Bashar - Truth About Moses, Jesus, and our ET Origins
In the book There Is No God in the Bible, Biglino pointed to the Old Testament book of Deuteronomy (1:28) in which scouts reported to Moses of encountering giants and great cities in the sky inhabited by the “sons of the Anakims.” Current Bible dictionaries fail to explain the Anakims.
Moses is presented as the leader of a moon cult in the ancient Middle East. The followers of Moses are described as moon-worshippers, rather than the historical Israelites. This lunar tradition is said to have influenced later Jewish practices.
The story of Moses was well-known and important to Suddi since he was a master and a teacher of the Torah, which contained the Laws of Moses.
We have been taught from Sunday School the story of the baby Moses being born of a Hebrew woman and hidden in the basket in the bulrushes until the daughter of Pharaoh found him and raised him as her own child in the palace.
Moses was the son of the daughter of Pharaoh.
Though Moses was of noble descent, ‘tis said that he was of the House of Joseph, (pronounced: Yoseph) he was again of a Hebrew slave in Egypt.
When the Pharaoh discovered this, he wanted to slay Moses, but Moses fled into the wilderness to escape his wrath.
If he was still Prince Moses, he would not have been sent into the wilderness.
Rameses knew that Neferteri loved Moses and was jealous.
Therefore he believed he had done away with Moses.
Would he not just say, "I am Yahweh, you will listen to me?" I believe that He spoke to Moses' soul and Moses listened.
Even though I did not understand what was so obvious and simple to him, I proceeded to another mystery connected with Moses: The Ark of the Covenant.
S: It is the ark of Moses' covenant with God, yes.
The knowledge was given to Moses and Aaron to build this.
Moses made the exterior, the Kaloo brought the energy source to put inside.
S: It is said that the staff of Moses, upon it had a great crystal that would glow.
S: It is said that during part of the journey, when they wandered about for so long, that the wandering was caused because Moses had lost faith and started to go in the direction that the people wished him to, instead of the way that he was being guided.
D : Did Moses' staff have any special properties?
S: Moses found his staff.
D : Do you think Moses knew how powerful it was?
S: I am not Moses, I cannot say.
And it was from these that came the people who crossed the Sea, who followed Moses.
D : How was Moses able to make the Pharaoh let the people go?
S: Yes, but a lot of it was… Moses was a very intelligent man.
It is said that when that Moses told Pharaoh, he said that it would strike down his first born.
But Moses, with a little bit of foreknowledge a man can do much.
Could Moses have been a master trained in this?
D : When did Moses first get the Commandments?
Moses is said to have been known for his temper, so it was probably true.
D : Was Moses on the mountain a long time?
The Bible says that Moses was so angered by the people's actions that in addition to shattering the tablets, he also caused the slaying of thousands of his own people in a burst of rage.
He says Moses' anger was spent when he destroyed the tablets.
It is said that Moses was not allowed to come into the land but died before.
There are many stories of Moses, he was very wise.
See: Exodus, Moses and Egyptian history
Miriam also appears as the sister of Moses.
Moses, or Musa in Arabic, means "drawn out of water." These linguistic and mythological patterns link back to Isis, an ancient Egyptian goddess associated with motherhood and water.
Bon: Lists Moses, Capilya, Chine, Joshu, Elijah.
Moses (Arabin’ya): Leads the Faithist exodus from Egypt, aligning with ~1,400 BCE.
Prophets: Moses (returned via Elijah, ~9th century BCE) counters Baal worship; Elijah lifts a curse on Nu-ghan.
Moses synthesized the mathematical-logical clarity of the Hebrews with the imaginative spirituality of Egypt.
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.
Origins in Egupt In Egupt (Egypt), a land of 13 million, including 4 million Faithists (Israelites), 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.
Angels swapped Moses into Princess Leotonas’ arms, hiding his mother as nurse, to gain royal learning.
Rise and Awakening Moses grew strong, mastering languages and serving as Pharaoh’s ambassador for 12 years.
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.
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.
Moses confronted him, predicting plagues—locusts, frogs, and death of the first-born—to prove Jehovih’s power.
Eguptians, awed, gave gifts, but Moses rebuked acceptance as debt.
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.
Capilya, Moses, and Chine, guided by Jehovih through Lika, rescued Faithists from tyranny in Vind’yu, Egupt, and Jaffeth.
Capilya rebuilt communities with wisdom, Moses led a mass exodus with miracles, and Chine walled a peaceful nation.
Moses’ objection (4:1) and God’s response use "YHWH" consistently (4:2-17), as if cementing the new identity.
An original "Elohim commissions Moses" tale could have been expanded with YHWH’s covenantal branding.
But "YHWH" dominates: "YHWH said to Moses, ‘I will bring one more plague’" (11:1).
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.
YHWH prepares Sinai: "YHWH said to Moses, ‘I am coming to you in a cloud’" (19:9).
"Elohim spoke to Moses… ‘I am YHWH.
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.
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.
Moses is born, saved, and raised in Egypt—narrative groundwork, no divine names yet.
Instead, YHWH, “the God of Abraham, Isaac, and Jacob” (3:15), directly commissions Moses: “I have seen my people’s affliction; go to Pharaoh” (3:7, reframed as YHWH).
Moses resists, gets signs (staff, leprosy), and heads to Egypt.
Jethro advises Moses (18), but YHWH remains the focus—leading “his people” to a goal.
The arc tightens: YHWH, Israel’s God, sees oppression, picks Moses, fights Pharaoh, frees the people, and leads them militarily to Sinai for a covenant.
“Elohim” and “I AM” give Moses’ mission a universal weight; YHWH-only feels narrower—less “all existence” speaking, more “our God vs.
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).
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.