Deciphering the name
Some weeks ago God gave me a very vital clue to ascertain the existence or not of historical/cultural relationship between the Biblical Israel and the Yoruba peoples, whether the Yoruba are of the scattered sheep of Israel or whether the suspected links are unfounded. The clue is the name Daodu, also spelled as Dawodu and the actual name for the man known today worldwide as David – please see “The name is Dawodu (not David)” where this was discussed. I was able to learn that the Yoruba use it more as a designation – for which the conditions are well stipulated and of common knowledge – than a name. I searched for the meaning knowing that “beloved” as suggested by the present occupants and their fellow Europeans is false. I asked my fellow Yoruba and Edo people but they were at a loss, which I took to be a symptom of stupor – having eyes to see and ears to hear but achieving neither (Isaiah 6:9-10; Acts 28:26-27) – and a test of how knowledgeable Yoruba people are of their mother tongue. Don’t get me wrong, even though I am one of the Yoruba people my grasp of the language is still poor but my appreciation seems higher that that of many fluent speakers. Going by the way Yoruba people and the Israelites name their children prophetically e.g. Moses, Joshua, Yeshua, I decided to use such as a yardstick for deriving the translation of Daodu. I did get a clue from VoodooDoll of Nairaland.com but it did not in my opinion fit the life experiences of Oba Daodu/David and the designation as applied by the Yoruba.
I prayed and asked for the meaning of the name (Daniel 1:17; 2:19-30, 47; 5) and shortly after, at 00.22 or 00.23 a.m. of ọjọ Abamẹta (Yoruba name for day of Decision/Three Tries/ Sabbath) 28th of Ṣẹrẹ (January), 2012, the Source gave me the answer:
Daodu → Ẹni to da Odu lẹ
The One who established/founded/set down/gave us the Odu
or
The One who casts the configuration of the Odu
The Odu here refers to the Odu Ifa, the Ifa oracle and means of divination. There are 16 primary Odu all containing God’s message for the guidance of man. The diviner or Babalawo (father of secrets) prays to Ela (Spirit of Purity) for the success of the divination, tosses/throws/casts down a set of palm nuts of a special kind or kolanuts, and Ela responds with the unique Odu configuration which contains the message for the client. The translation above can be shortened to
Ẹni to da Odu
or quite simply as
Da Odu
without the message therein getting lost to those already familiar with the Yoruba language and customs.
Deeper translation: If the Odu represent creation, Daodu would mean ‘founder of the world’ or ‘He who founded the world,’ thus proving that Yeshua (cognate with Eshu) is the divine Daodu who indeed laid the foundations of the world (Job 38:4; Psalm 102:25, 104:5; Proverbs 3:19; 1 Corinthians 3:11; Hebrews 1:10; 1 Peter 1:20).
Role of Daodu
As previously described Daodu is a designation referring to the heir who is male, represents all the offspring of the family, and is accepted as the first among the sons and daughters, thus the most senior and qualified representative. Upon receiving the family inheritance he becomes the father of the family. Thereafter he shares it amongst his siblings whilst haven taken his portion and deciding what system to employ in this distribution. He settles disputes amongst the siblings and is the family representative whenever important matters arise as he makes decisions on behalf of the sons and daughters thus promoting unity. In short, he executes judgment and gives each person his or her reward.
Earthly Daodu
In the true Israel there once reigned an Oba (royal father/father of the people) whose name from birth was and is Daodu (erroneously called David). The use of Daodu as a name may have been quite peculiar in Israel at that as Oba Daodu (or earthly Daodu as used in the rest of this essay) is the person recorded in the Bible with names occurring once – this is not to say that all names in Israel must have been recorded in the Bible. If this is coupled with its use by the Yoruba as a designation the implication is that it must have been revealed as his name from heaven or what the Yoruba call Orukọ Amutọrunwa. Using such a lens to discern the veracity or not of Daodu as his true name, it can be seen from the descriptive above of the role of a Daodu that he did live it out as the:
- father of the people of Israel (1 Samuel 24:11,16);
- one who gave to each person his/her due reward whether rich or poor (1 Samuel 25, 30:22-26; 2 Samuel 1:1-16); and
- one who administered judgment and justice to all his people (2 Samuel 8:15; 1 Chronicles 18:14).
Therefore it can be seen that he was indeed born to rule over Israel (1 Chronicles 28:4; Ezekiel 34:23-24, 37:24-25).
Divine Daodu
From the structure of the Yoruba society and way of life including customs and traditions it can be seen that they are an image of that in heaven (Matthew 6:10) as described in the Odu Ifa. The earthly Daodu is also seen as a forerunner of the Son of God. Consequently the heavenly Daodu, the divine Daodu of creation, which He did point out severally.
He is the only begotten son of God (John 1:18), Moremi’s (known worldwide today as Mary, Maryam, Mariam and Miriam, Meri etc) firstborn son (Matthew 1:25), the Oba (Abba) of His people (Micah 5:2; Matthew 2:2; John 12:13-15), the One who will reward each according to his/her works thus administering judgment and justice (Matthew 16:27; 20:1-16; 24:45-51; 25; Acts 17:3; Revelations 2:23; 22:12), the Heir (Matthew 21:33-41), the first to resurrect into incorruption and One to distribute the Inheritance to His elect (Revelations 1:5; 2:7,17, 22-28; 3:12,21), and the One to identify His people (John 12:36). In all these He fulfills the leadership role of the Daodu as practiced by the Yoruba, but with pure perfection that can only be divine.
There are certain behavioural traits that can be seen in the lives of the earthly and divine Daodu (before His entry into His glory). Prior to his sitting on the throne of Israel the earthly Daodu had as followers people who were in social distress and discontent, people who left all to follow him (1 Samuel 22:2), and he interacted freely with his people regardless of social status (1 Samuel 18:13,16; 22:2); the divine Daodu preached to the poor (Isaiah 61:1; Matthew 11:5; Luke 4:18), went in and out among His people regardless of social status and perception as saints or sinners (Mark 2:14-17), and had as disciples people who left all to follow Him (Matthew 19:27-29). Furthermore, the divine Daodu has told us that He will give the keys of Daodu, that is, His keys, to those who overcome. This He can do because the Father has handed the Kingdom to the divine Daodu (Isaiah 22:2; Matthew 16:19; Revelations 2:26-27; 3:7-8,21) who then shares His Inheritance to His elect (John 5:22-23; 16:15). He grants His elect access to the Kingdom by giving them His keys.
Another interesting observation is the administrative setup of Yoruba kingdoms. Here, the Oba has 200 mighty men to his left and another 200 to his right, which is believed to be in accordance with that in heaven – Olodumare (the Father) having the Igba Irunmọlẹ Ojutokun and the Igba Irunmọlẹ Ojukosi (or 200 divinities to the right and 200 divinities to the left) of His throne. It seems this was alluded to in 2 Samuel 16:6 when the earthly Daodu was described as having mighty men on his right and left, and in Matthew 20:20-23 and Mark 10:35-40 when the mother of James and John asked the divine Daodu to let her sons sit on His right and left in his kingdom. How did James, John, their mother, and the Yoruba people know about the Left and the Right? Could the divine Daodu have taught their fathers/ancestors? Orunmila did give to and teach mankind Odu Ifa where the Left and Right are mentioned. I wonder what the earthly Daodu’s esen’taye was like and if such was done for the divine Daodu.
Daodu and Odu Ifa
Ifa is said to be Oloduamare’s message to man which was brought to earth by Orunmila who is Ibikeji Olodumare (Vice-Gerent of the Omnipotent), and according to Dr William Bascom, the oracle based on 16 basic and 256 derivative configurations of Odu which are obtained either by the use of sixteen Ikin (palm-nuts) or the Ọpẹlẹ (chain) of eight half-seed shells. The custodians of Yoruba tradition assert that Orunmila gave the Odu Ifa to man after a particular incident when one of His disciples insulted Him. After the act of disrespect He returned to heaven in indignation. Confusion prevailed on earth humbling the people who sent His disciples to plead with Him. When they found Him and asked for His mercy He did not come back to earth but gave them 16 palm nuts to use as the oracle in consulting Him for any good thing on earth. This is when Orunmila, who the Ifa devotees have known as the Word of God and Oyigiyigi ota omi (Everlasting Rock), set down the Odu Ifa for man’s use. He is said to be Ela’s first incarnation on earth and has been known to the Yoruba as the Saviour and Redeemer long before the European invasion of Africa but is not the same European Christ that the oyinbo tried to propagate. The European Christ is nowhere near the Biblical Messiah else the Europeans would never have enslaved, colonized and perpetrated holocausts for centuries against Abraham’s descendants (Genesis 15). Neither would they have been propagating acts of racism and materialism all over the world (Genesis 15:16). Ela appeared to Abraham, Isaac and Jacob.
Since the Redeemer is the divine Daodu and He was born as Oba to rule over all Israel and the world (John 18:33-37), the earthly Daodu who was born to rule and redeem Israel from enemies must have been associated with the use of Ifa as well.
Ifa in the Bible
Words like Ephod, Epha, and Epher are thought by some to be transliterations of Ifa. This linguistic similarity can be used to trace its use in Israel as recorded in the Bible.
1 Samuel 23: 2, 4, 6, 9, 12. The earthly Daodu carried the ephod in his hand and used it by himself to inquire of God concerning certain decisions. This is similar to the way many Babalawo today still carry their divining instruments like the ọpẹlẹ when going from place to place.
Figure 1: Ifa Divination instruments – the diviner’s bags on the wall and the divination tray just below (Source: Hamill Gallery of Tribal Art)
1 Samuel 30: 7-8. Here, the earthly Daodu used the ephod by himself to inquire of God. He did not get anyone else to do that for him, thus indicating that he had learned the practice of divination and was a Babalawo.
Figure 2: Awise Wande Abimbola, World Spokeperson for Ifa performing the divination with the special ikin or palm nuts in his left hand (Source: www.modernghana.com)
2 Samuel 6: 14; 1 Chronicles 15: 27. The earthly Daodu wore a linen ephod, most likely as the Levites did and as the Babalawo still do today, and perhaps to identify himself as a diviner.
Figure 3: Araba Ifayemi Elebuibon (Source: National Mirror)
Figure 4: Awise Wande Abimbola, World Spokeperson for Ifa (Source: alashock.com (http://www.alashock.com/2011/11/pope-benedict-xvi-met-with-non-believer.html))
Figure 5: Diviner’s Bag, closed (Source: Hamill Gallery of Tribal Art)
Figure 6: Diviner’s Bag, opened (Source: Hamill Gallery of Tribal Art)
Figure 7: Beaded Diviner’s Bag (Source: Hamill Gallery of Tribal Art)
Exodus 28:33-35. The Levite Priests had bells as part of their apparel which may have looked like the pictures below of Ifa priest bells.
Figure 8: Yoruba artwork of a priest, dated to the 14th century, front – notice the breastplate and the bells (Source: Andrea Jemolo; see also Nairaland and The Continuum Encyclopedia of Native Art: Worldview, Symbolism, and Culture)
Figure 9: Yoruba artwork of a priest, back (Source: Andrea Jemolo)
Figure 10: Ifa bell (Source: Hamill Gallery of Tribal Art)
Figure 11: Ifa bell (Source: Hamill Gallery of Tribal Art)
1 Chronicles 25: 8; 26: 13-16. Lots were cast to determine and schedule the duties of the musicians and gatekeepers, probably using the ephod as the Ifa divination instruments are perfectly suitable for obtaining yes or no answers from the divine Daodu.
Figure 12: Babalawo and Onilu Chief Ifaniyi J Abiodun Aborisade Ogunleye performing divination with the opele (Source: alogbolesioderemo)
Some other congruencies
Healing in the Bible and Ifa. In a verse of Okonron-Turupon, one of the 16 principal Odu, Orunmila is described as having mastery over the medicinal use of herbs since all herbs are said to belong to Him. This mastery appears to be visible in a prophecy (Revelations 22:1-2) about the leaves of the tree of life being used for the healing of nations. Herbs which are used in original medicine for healing consist mostly of leaves.
Offering of first fruits. Ifa devotees observe the annual New Yam Festival which is the presentation of the first fruits of the land, yams specifically, as an offering to Orunmila and no other, to give thanks, and is quite similar to the Biblical Feast of Tabernacles (Leviticus 23:29-43). It is however very much unlike the cash generating festivities of many churches.
Thy Kingdom come. In verse 7 of the Eji Ogbe it is mentioned that Orunmila will come to earth to bring a new order and that He would not return to heaven. This seems similar to the promised coming of the Biblical Messiah to rule the world forever.
The Wife (quite speculative on my part). There’s a verse from Oṣe’Tura, one of the 16 principal Odu, in which A-ji-ma ṣoro is named as Orunmila’s wife. Her name is translated as Impiety which describes well the behavior of the Messiah’s wife as written in Jeremiah 3 and Ezekiel 23:4. Also, there is the story of Iyawo.
Consulting the oracle
One of the crimes committed by the people of Biblical Israel against the Father was asking the prophets for the response of the oracle and the culpable prophets responding likewise that the oracle said this or that (Jeremiah 28:33-40). It appears this goes on amongst the Ifa devotees who talk about consulting Ifa instead of consulting God, this can be checked by visiting reading soft and hard texts of Ifa verses and their translations into English
Ifa and Christianity among the Yoruba
I saw myself walking on what appeared to be a street or stalls in a market preaching with a Bible in hand and coming from the opposite direction and walking past me was another person preaching with Ifa. As he walked past I turned around and listened to what he was saying, only to notice that we were saying the same thing but going in different directions. This is what was shown to me in a dream, what I saw. Maybe it was just a dream, maybe not, time will soon tell. My understanding of it is that the Yoruba/Ewe people both in West Africa and in the Daispora need to seek the Father with all our heart (not hearts) and soul (not souls), as one nation, before the divine Daodu redeems us as prophesied since the time of Abraham, Moses, the Psalms, Prophets and John (Genesis 15; Deuteronomy 30:1-14; John 11:52). Seeking the father this way would be comparable to the type of revival that occurred in the kingdom of Judah when and where the divine Daodu preached the Gospel.
However, the Christianity sold to the Yoruba by the Europeans seems to be for the purpose of mental slavery, exploitation and domination by the latter. The result is a sizeable portion of the Yoruba populace who follow Christianity and that see Ifa as evil and demonic. This is a brainwashing from thinking that fair skin and equates to white, good and light, and dark skin equates to gloom, doom and evil. The false perception is perpetrated using various means including the electronic media with which the Babalawo are frequently, erroneously and maliciously depicted as Oso (wizards). It also seems many of the Babalawo do not help matters with what appears to be their various accounts, misinterpretations perhaps, and edits of the Odu verses.
Nevertheless there is evidence both in the Bible and the Odu Ifa which show that Orunmila is Ela and Ela is the Son of God.
Orunmila’a Oriki as modified from Dr Abosede Emmanuel’s Odun Ifa:
Orunmila, Eleri-Ipin
Orunmila, Witness to man’s choice of Ori (destiny) at the beginning of the individual’s existence (compare with Revelations 1:5; 3:14)
Ibikeji Olodumare
Vice-Gerent of the Father
Ajẹ-ju-Oogun
One whose power surpasses magic/sorcery by far
Oluwa mi a-to-bajaye
Our Master/Head, savior most powerful
Ọrọ a-biku jigbo
Mysterious power that challenged and defeated death (compare with the Resurrection (Ephesians 4:8-10))
Ogege a-gbaye-gun
To You salutation is due first thing each morning
Odudu tin du ori emere
You are the Equilibrium that adjusts evil in favour of good
A-tun-ori-ti-ko-sunwọn-se
Compassionate Master that changes man’s fortune from bad to good (compare with the Biblical Messiah’s Gospel including His works and miracles)
A-mo-iku
To know you is to become immortal (compare with John 3:16-18)
Ọlọwa-ayere
Master whose Kingdom has no end (compare with Revelations 5:13-14)
Agiri-ile-il’ọgbọn
Perfection of wisdom
Oluwa mi a-mo-ti-mo-tan
Infinity of knowledge
A ko mọ ọ tan, ko ṣe
Our imperfect devotion to / knowledge of You leads to futility
Aba mọ ọ tan, iba se
Our perfect knowledge of You leads to success/bliss/prosperity
Oyigiyigi Ota-inu-omi. This can be translated as Everlasting Rock or Rock of Ages that lays on the river-bed unperturbed, eternal, never wearing away.
Eleri-Ipin. Yoruba tradition has it that before a man is born on earth he goes to a certain place to pick his Ori (destiny/fate/life experiences) and presents himself with his choice to the Father. Thereafter he is sent to earth to be born and make the most of his choice. When his days are up he has to give account to the Father about his use of that choice of Ori (compare with 2 Timothy 4:1). Orunmila is believed to be present when man makes this choice.
Ibikeji Olodumare. As Vice-Gerent of the Father, Orunmila is perfectly positioned to witness the presentation by man of his choice of destiny and can thus give each person his due reward. My understanding of this position is that as the divine Daodu He is seated at the Father’s right hand (Psalm 110:1; Matthew 22:41-46) from where He sees what the Father does (John 5:19-20) and from where He learns from the Father concerning His Inheritance.
A-tun-ori-ti-ko-sunwọn-se. By virtue of Orunmila’s position as just discussed He is able to help man in achieving his destiny and steering him aright.
Various other titles (modified from Dr Abosede Emmanuel’s Odun Ifa) as gleaned from some Odu verses are associated with Orunmila – :
Ap ọjọ-Iku-da
He who the span of human life in His hands
Baba Ajakuru kurubete
Little Mighty Father
Laaku Ọgẹgẹ
The Immortal One that climbed the Ẹgẹ tree
Banso Elewuu banjini to fi gbobo ara l’oju ka?
Banso, who is blessed with the all-seeing eye
Alaiku ọmọ-a-ye-l’ohun-kere
He who is blessed with eternal life and abiding health
Ẹlẹṣin Oyan
Royal Knight of the City of Oyan
Adagba ojomu
First citizen of Ojomu
Okinkin ti i jẹ eyin Erin o fọn?
Master whose name is the sound of the elephant’s trumpet
Ẹdu
Black One (His symbol is said to be the ikin which are black in colour)
Ẹrigi?
Mighty Master
Emi ti d Araba, mo ti diti, Apa araye wọn o tun ka temi
I am the infinite circumference of the Baobab tree that no man’s arms can embrace
Indicator of erroneous translations
The name David as pronounced and popularized around the world is fictitious and the product of deviating transliterations of Biblical names and the racism against Abraham’s descendants who are presently called Negroes. Those perpetuating this error, claiming that David means beloved include the Amorites that enslaved Abraham’s descendants for 400 years (Genesis 15), including the cuckoo Jews (Revelations 2:9; 3:9) who took leading roles in this horror. David is one evidence of plagiarism of the cuckoo Jews and European/oyinbo in changing and watering down Biblical words. As these Jews are not the original speakers of the tongue they claim they speak their difficulty in understanding certain Hebrew words is not surprising. Another example is the name Aaron for which they have not yet confidently supplied its translation.
Daodu in Yoruba king lists
Daodu is a very unique and special name that deserves special attention and study within the Yoruba community. As Daodu is hardly used by the Yoruba as a name there is the likelihood that the earthly Daodu might have been given a different name at birth. If so there is the consequent possibility that this other name features in Yoruba (perhaps Ife) king lists in place of Daodu and that the people of Israel might have been calling him Daodu in recognition of his position as first among the children of Israel – a similar situation occurred sometime ago in Abeokuta when the father of Fela Anikulapo-Kuti was popularly referred to as Daodu instead of his actual name.
