A little over a month ago a friend posted a comment on an online forum about not being on the same page with me concerning our perceptions of the origin of the Yoruba and our perception of the Truth. I took it as a challenge and sought for help from above. This was during the evening of 19 November 2011 and I received an answer (one of several to come) at 23.16 pm that same evening – ọjọ Aiku.
It has to do with the name David which Christian missionaries and their Yoruba agents like Bishop Samuel Ajayi Crowther transliterated as Dafidi when translating the Bible into the Yoruba language for the purpose of seducing the Yoruba people to follow their abominations.
Dawodu instead of Dafidi/David
Dawodu (also spelled as Daodu) is the original and indigenous Yoruba name for David instead of Dafidi as transliterated from English-language Bibles. I have recently wondered at the kind of formula the Amorites used to mutate (transliteration, re-lexification, metathesis) Biblical names eg Miriam / Mary – Moremi, Joshua – Jesus – Yoshua – Yahushua, Jebus – Ijebu and many others. Anyway, below is the proof of Dawodu for David as currently displayed on the wikipedia sites for David, and Dawood:
David (Hebrew: דָּוִד, דָּוִיד, Modern David Tiberian Dāwîḏ; ISO 259-3 Dawid; Strong’sDaveed; beloved; Arabic: داوود or داود[note A] Dāwūd)
In addition, Yoruba Muslims use Dauda for David, which is a result of the centuries of interaction between Yoruba people and Hausa/Fulani Muslims of northern Nigeria and the deceit of Islamic missionaries.
Dawod(u) > Dawod > Dawud > Dawid > David
Daod(u) > Daod >Daud > Dauda
Dawodu is the name given to the eldest or first born son and crown prince. Beere is the female version and is used in the same context for the eldest daughter. The Dawodu does not have extra powers when the inheritance of property (e.g. sale of land) is concerned but is treated like the other children. Nevertheless he is regarded as the first among the children. When the family head dies the Dawodu becomes the new head and manages the estate of the deceased on behalf of all the children. He also decides which of the two Yoruba methods to use in sharing the inheritance/estate to the children – Idi-Igi or Ori-Ojo-ri (Idi-Igi – inheritance is shared equally according to the number of wives; Ori o ju ori – inheritance is shared equally according to the number of children irrespective of the gender of the children and the number of wives.). Similar Nigerian practices can be glimpsed at here.
In addition, Yoruba names are like clauses/sentences and Dawodu is one of such but getting the meaning of the name from the parts so far has not been straightforward as those (city folks) I have enquired from do not know. For instance, Dabiri is from Da ibi ri which means “founder of settlement”. They do acknowledge that the Dawodu is as earlier described. There is another somewhat related name, Aremo, which is given to the first son that is born after the Oba’s ascension to the throne.
Dawodu is used by the Yoruba mostly as a designation. Perhaps, when a child is named thus it can be said to be in the same category as the names Taiye/Taiwo and Kehinde – names from heaven of twins. Naming of children or Isomo loruko by the Yoruba is of two or more means. There are names given by close family members (Oruko Oriki?) and names that are said to be Oruko Amutorunwa, that is, name given from heaven.
This sheds further light on the person of Oba Dawodu (David) as the name is prophetic – he was heir to the throne of his people the Canaanites (commonly called Israel in the bible) and was born to be the shepherd of his people, though an archetype of the Shepherd of shepherds (compare 1 Samuel 16:10-11, 17:34-37; with Luke 19:10, John 10:11-19, John 17:12. Since d’ifa (divination Romans 3:2) is to the widely employed means by the Yoruba of child naming and determining the professions and destinies of individuals, Oba Dawodu must have been named thus from birth even though he was the seventh or eight child of Jesse. Perhaps he did not have the same mother as his brothers and was her only son. Nevertheless, just as he is the archetype of the Ọbatala (the Saviour and King of Kings), it should be safe to conclude that the Ọbatala is the divine Dawodu in relation to Ọlọrun in relation to other divinities (Galatians 4:1-7) as seen in his appellation Ọbariṣa or “King of Oriṣas”. It is worth noting that the importance of doing the will of the Father and the elevation of the younger over the elder as taught by the Ancient of Days features heavily in Ifa (Ephod). Perhaps the name Dawodu can be used as a linguistic/cultural marker to identify the true people of biblical Israel.
Since many of the people occupying the Levant today are impostors and not the original speakers of the tongues therein it is not surprising that they do not know the actual translations, etymologies and morphemes of many words of their adopted but re-lexified tongues. The name David is an example as the impostors and their supporters argue inconclusively and inconsistently that it means either beloved or love or uncle. Perhaps objective linguists should begin to look at the languages in Africa below the 10°N.
Note: The Igbo people of southeastern Nigeria, quite a number of whom claim to be Hebrews, have the name Anochie which is used in the same context – royal heir – but it in no way resembles David.
Some questions that I’ve been pondering over
- Under what circumstances is the name of a child revealed as Dawodu?
- Is the name Dawodu indigenous to the Yoruba only?
- What is theoriki for those Ifa suggested should bear the name Dawodu?
- Who will edit the wikipedia pages for Dawodu and David accordingly?
The Bible Society of Nigeria should take note.