In the 4th generation


Luke 21:8

He said, “Watch out that you don’t get led astray, for many will come in my name, saying, ‘I am he,’ and, ‘The time is at hand.’ Therefore don’t follow them.

In Genesis 15 Èṣú (short for Eshumare; /YEshua) who is Ela, the Word of Olodumare (whose name has been suggested by an Aku (a.k.a. m Oodua) philologist Modupe Oduyoye to be Yeve/Yehwe/Yihwe), appeared to Oduduwa (name mutated to Abraham) to assure him of his great reward and a son as heir which he believed and thereafter asked for a sign (verses 1-8). Ela told him to prepare an offering and he fell asleep just before dusk but this rest was not ordinary. Ela showed Oduduwa the things that would happen to his descendants (m Oodua) including their sins, suffering, punishment and redemption.

The suffering included enslavement for 400 years in ancient Egypt which was to be repeated in Americas and Western Europe (collectively referred to as Egypt in Deuteronomy 28:68). Also mentioned is the assurance from Ela that he will judge the nation whom Oduduwa’s descendants served, and the identity of this nation as of the Amorites. Records from antiquity have it that the people of this nation have hog-like features including fair skin, blond hair, straight hair and hooked noses. The Aku people call them oyinbo — a person whose skin appears to be peeling from bee stings. In addition, the Arabs and Crusaders (Gentiles) of Europe accurately fit this description and indeed they not only pillaged, raped and enslaved the Aku but raped other nations as well including the native Americans, the Australian Aborigines and other Aborigines elsewhere.

The context in which nation is mentioned in this chapter refers not to physical borders but to a people. Thus the Amorites include the people who carved up Africa at the Berlin conference, and have been involved in sorcery, materialism, the set up of a global economic system that draws wealth from all nations to themselves, racism (including the erroneous association of light and dark skin complexions with light/purity and evil/demons/savagery respectively), arms deals, scrambles for crude oil, and setting Oduduwa’s descendants against themselves. They are the oyinbo peoples of Eurasia including the Turkic peoples, Indo-Europeans, Semites, and so on. Many harbour the savior complex and vehemently reject that the way they have judged others is how they would be judged (Matthew 13:24-30, 36-43).

Ela told Oduduwa that these horrors would not occur during his lifetime (Genesis 15:15) but after as the iniquity of the Amorites is not yet complete (Genesis 15:16). Furthermore, he showed Oduduwa the period during which hE will save his people after which Oduduwa rejoiced (John 8:56). Specifically, his day (commonly referred to in the bible as the Lord’s Day) of saving his people is sometime in the 4th generation. He has also given us the length of a generation in Numbers 14:33-34; Deuteronomy 1:35 which is 40 years.

Around 120 years have passed since the end of that horrible trans-Atlantic slave trade which is a repeat of the enslavement in ancient Egypt during the 4th age. This implies that we are again in the 4th generation but of this present 6th age although the exact year of the end of that crime has yet to be conclusively ascertained. Hence, the 4th generation is sometime between the beginning and the end of the 4th generation – or 121 to 160 years after the 400 years of slavery. The signs are already ominous as the Amorites have begun to prepare to obliterate themselves with creed and implements of war including IeZeus and Jihadist doctrines and evolution. Nevertheless, Ela’s day will not occur after the 160th year. Interestingly, he tells us in Numbers 14:18 that HE visits the iniquity of the fathers to the 3rd and 4th generation.

This is not to say that all or most of the Amorites are condemned as he tells us that he will judge their nation. It is also known in Ifa that after the flood when the oyinbo were raiding the Aku for slaves and the latter were eventually set free following the bravery of Moremi that some oyinbo were taken as slaves. Many oyinbo have also been proudly turning to Ifa, having seen the truth therein unlike many Aku people who are ashamed and reject it. In this 4th generation many more oyinbo will be drawn to Ifa. One thing for sure is that no man knows the day or the hour of his coming.

 

Romans 11:24

 

For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree?

 

Romans 11:25

 

For I don’t desire you to be ignorant, brothers, of this mystery, so that you won’t be wise in your own conceits, that a partial hardening has happened to m Oodua, until the fullness of the Gentiles has come in,

 

Sssh…According to the Ifa Scriptures, Orunmila says the number 16 or erindilogun is the complete perfect number, the complete square number.

 

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The name is Dawodu (not David)


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 Aku people (a.k.a. Omo Oduduwa) 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 Aku agents like Bishop Samuel Ajayi Crowther transliterated as Dafidi when translating the Bible into the Oyo dialect of the Aku language for the purpose of seducing the Aku people to follow their abominations.

Dawodu instead of Dafidi/David

Dawodu (also spelled as Daodu) is the original and indigenous Aku 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 from Moremi, Joshua / Jesus / Yoshua / Yahushua / from Eshu, Jebus from 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, Aku 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 inquired 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 Aku 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 Aku 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 Aku 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 batala (the Saviour and King of Kings), it should be safe to conclude that the batala is the divine Dawodu in relation to lrun in relation to other divinities (Galatians 4:1-7) as seen in his appellation baria 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 the oriki 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 of their mass delusion.

Dabiri, Dabir and Dibri


Dabiri is a name common to the Eko (part of Lagos), Awori, Ikorodu (a Remo people) and perhaps Egun peoples of Aku (aka Omo Oduduwa) land. The translation of the name can be derived by analyzing the roots:

Da – found/create/started

Ibi – here

Ri –  to existence

Bring this location into existence or first settler

Another suggested translation is Da (perform) Biri (swiftly). Unknown to some Yoruba people, the name also appears in the Igbo language though at a lesser frequency but with the same meaning – first settler. Examples include Dabiri, Dabirim, Dabirichi, Dabirinna, and Dabirichukwu.

The Ijaw (Ijo) people of the Niger Delta bear the name as well but with a different translation alluding to a relationship of paternal lineage. The proper translation here depends on context.

Da – Father

Biri – land, side, middle, centre, stomach or half

The paternal family

The general conclusion however is that Dabiri in Aku and Igbo means “First to make discovery of a place and settle therein”.

Similar names

Dabir as a name found in the Arab and Persian world and parts of East Africa meaning scribe or teacher. There is Dibri (Leviticus 24: 10-23) as well in Hebrew which is thought to literally mean My Word.

  • Could the similarity of the names Dabiri, Dabir, and Dibri be simply coincidence?
  • Could the translations of Dabir and Dibri as widely accepted today be in fact erroneous?

Lords and Thrones


Baal is said by Amorites to be a Canaanite word and they add that is translated as Lord. Since the Aku (heirs of Oduduwa) are the ones called Canaanites in the Amorite-forged bible it should be possible to compare the translation with that of similar Aku words. In the Aku language there is a title known as Baalẹ held by men which is thought to mean father of the land which would imply that as it is derived from baba ilẹbaba is Aku for father while ilẹ is land/ground/earth. As baalẹ appears linguistically equivalent to baal it is reasonable to assume that lord is the Indo-European equivalent of Baalẹ.

 

The Baalẹ is the head of a Aku community where there is no Oba (king) but is not the king as he has no crown and is thus of a lower rank. Similarly, within the British monarchy from which is the English language, lords serve in the House of Lords as members of parliament. These lords are not of the same rank as a British king or queen. Is it therefore not an error for the Amorites to teach others to refer to the Almighty as Lord of Lords, as if we deny his throne? Consider also that his throne has no earthly comparison as run (the spiritual realm above) is his throne. Also, has any earthly throne ever been associated with the titles lord and baalẹ? What if the Amorites have always been aware that their god who is Satan has no throne and that this Lord of Lords is actually Satan?

 

Furthermore, since Melchizedek who is allegedly described in the bible as “priest of lrun (or is it actually batala?)” refers to lrun as Possessor of Heaven and Earth, and Lord and Baalẹ are titles restricted to the earth alone and do not indicate ownership of the earth, would it not be a grave error to associate a lower title with him?

 

With all these in mind it should be safe to reject the word Lord and the Bible and all Amorite religious texts. It is worth noting that its widespread use is a legacy of the British monarchy, the Church of England, and the publishers of the King James Version of the Bible – including the Old and New Testaments. This particular Amorite legacy is terrible for luring people to forget the name of lrun, and instead use Lord in stark contrast to the lexicon of the original texts. Consider also the way Lord has been used all over the New Testament.

 

Jeremiah 23:26-27. How long shall this be in the heart of the prophets who prophesy lies, even the prophets of the deceit of their own heart? who think to cause my people to forget my name by their dreams which they tell every man to his neighbor, as their fathers forgot my name for Baal.

 

Curiously, baalẹ is not used in Aku translations of the Bible. Rather, other words like Oluwa which can mean Our Benefactor are used. I want to believe that Biblical texts of other languages do not feature words equivalent to Lord or Baalẹ/Baal and that more apt titles are used. If this was just a case of paranoia over semantics, why is it then written that the Ancient of Days, i.e. batala, will give us pure language at the appointed time?

Zephaniah 3:9. For then I will purify the lips of the peoples, that they may all call on the name of Olodumare, to serve him shoulder to shoulder.