Using Ifa for the exegesis of Jacob’s divine encounter at Bethel (Genesis 28)


After Jacob (this name is re-lexification of “Aku”) received the blessing that was meant for Esau (Isẹdalẹ) his twin brother, his parents advised him to get away for a while due to the malicious grief from his twin. He was also to use the opportunity to get a wife for himself from among his mother’s relatives in Bethuel. On the way, he stopped by at Luz to pass the night, and perhaps used a natural and uncut stone as a pillow. As he slept, he had a vision in which he saw Ọbatala in heaven, and a ladder extending from heaven to earth and imọlẹ (short for irunmọlẹ; re-lexified by Jews to “malakh” and replaced substituted entirely with “angel” which is the appellation of Satan’s ministers) ascending and descending on it. In addition, Ọbatala declared himself to him and assured him of protection and everlasting blessings. Thereafter he awakened, acknowledged and praised Ọbatala, understood that that place was the house of Ọbatala, and rose early in the morning, setting up the aforementioned stone as a pillar and pouring oil on top of it to demonstrate his reverence and propitiation. Thereafter he allegedly renamed the place “Bethel” and declared his willingness to give a tithe of his assured gains to Ọbatala.

Those who are quite familiar with the culture of the Ọmọ Oduduwa (heirs of Oduduwa), and their indigenous spiritual system known as Ifá (written in Bibles as ‘Ephod’) would immediately recognize similar motifs of Jacob’s encounter at Bethel. This observation is further strengthened by the awareness that Jacob is none other than Ọranmiyan (often contracted as Ọranyan which is the authentic pronunciation of the name known to the Greeks as Orion), an eponymous ancestor of the Ọmọ Oduduwa. Similarly, since it is known that the Greek Septuagint, the Greek version of the bible where this encounter is recorded, includes quite faulty translations which points to authorship by Amorite/HELLenist fraudsters, it should be possible to use information from Ifá to reconstruct Jacob’s vision and strip it of HELLenist worldview.

Here we go:

  1. Jacob had a vision while sleeping during which he saw Ọbatala, who is one of the manifestations of Ẹla (Child of the Ruler, the Saviour), standing in heaven. The name Ọbatala is Aku  (Jacob) for ‘King of White Cloth’ or ‘King of White/Pure Light’ or ‘King of Vision/Clarity.’ Light is needed for vision. According to information from Ifa, light consists of knowledge, wisdom and understanding, and the absence of these in an individual implies a life of darkness even if that individual sees, hears and perceives (Acts 28:26-27). Jacob, being a direct descendant of Abraham who is remembered by the Ọmọ Oduduwa as Oduduwa, is of the chosen seed (i.e. heir) and thus one of the sons of light (1 Thessalonians 5:5) and was qualified to be granted that vision of Ọbatala.
  2. In the vision, Jacob saw a chain, never a ladder, extending from heaven to earth and the Irunmalẹ (http://destee.com/index.php?threads/an-afrikan-history.61788/) ascending and descending upon it. This would have served as a visual reminder and confirmation of what he would have learned from Oduduwa and Ajaka (re-lexified to “Isaac”) about such ascent and descent described severally in Ifá.
  3. 3. Upon awakening, he took the stone he had placed overnight by him, set it up as a pillar, and poured oil on it. This act of propitiation is performed till today by Ifá devotees who present shea butter to Ọbatala (other similar examples include giving palm oil to Èṣù Laalu (re-lexified to “Joshua son of Nun).
  4. Next he remarked that the place where he slept and had that vision must be the ‘house of God.’ God in this context would be none other than Ọbatala, and the house most likely refers to an ‘igbodu’ (translated as “womb of the forest” or “spiritual sanctuary”; http://destee.com/index.php?threads/an-afrikan-history.61788/). Such is not strange to the Ọmọ Oduduwa and a current and popular example is the Ọṣun grove in present-day Yorubaland of southwest Nigeria. Sadly, Islam and Christianity have been used by the oyinbo/Gentiles to drive many Ọmọ Oduduwa, including those who don’t revere Olodumare (the Almighty) irrespective of both alien religions, to revile such sanctuaries which are clearly mentioned in the bible. Even ancient Bethel was a well known sanctuary prior to Oduduwa’s (Genesis 12:7-8) and Jacob’s arrival (http://en.wikipedia.org/wiki/Bethel).
  5. Consequently, Jacob renamed the place as Ile Ọbatala (Home of Ọbatala) – “Ọbatala” should be the actual rendering of “Bethel” as both share the same consonant root b-t-l: (Ọ)batal(a) > Batal >Bethel; He did not call the place Ọbatala/Bethel as suggested in Genesis 28:19 but Home of Ọbatala which is rendered in Genesis 35:6-7 as El Bethel; Ile is a noun in the language of the Ọmọ Oduduwa and means “Home” or “dwelling place”.
  6. Jacob then promised to give a tithe of the assured and forthcoming blessings to Ọbatala, a practice which is not strange to Ifá devotees.

Further observations from Genesis 35:1-16

  1. A couple of years later, when Jacob had married and sired children, Ọbatala told him to go to Ile Ọbatala (i.e. Bethel) to dwell and make an altar there to him. He did as instructed and called the place El Bethel which may be more properly rendered as Ẹla Ọbatala (Savior King of Vision/Light), or Ile Ọbatala (House of Ọbatala) which corresponds better with the popular accounts of the site being regarded as sacred. Here, Ọbatala appeared to him again and gave him another name which has been forgotten by his people but is rendered in the bible as “Israel”.
  2. Ọbatala also reassured him of his blessings and then ascended back to heaven following which he set up a pillar of stone and poured a drink offering and then oil. This altar must have been the same as first.

Since the Ọmọ Oduduwa (Ifá devotees actually) are royal priests with the knowledge, wisdom and understanding to teach and be the light of the world (Matthew 28: 18-20), especially the Ifá priests, they are best positioned to thoroughly criticize the assumptions discussed in this essay.

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4 thoughts on “Using Ifa for the exegesis of Jacob’s divine encounter at Bethel (Genesis 28)

  1. Whoa!!! this is a good job bring our tradition to the bible. but remember that Ela is Jesus Christ people talk today, and without Him one may not enter the Kingdom of God. what do you have to say about that?

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  2. Please do not be deceived! Jesus is Zeus and the devil but Ela is Eshu. As I type this I’m editing an essay in which it would be explained and I hope to post it this weekend.

    Like

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