The name is Dawodu (not David) – Part II


Deciphering the name

Some weeks ago Olodumare gave me a very vital clue to ascertain the whether or not the the biblical Israelites are actually the people who proudly call themselves Ọmọ Oodua (a.k.a. Aku) and have Ifa as their national constitution. 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 first discussed. I was able to learn that the Ọmọ Oodua 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 Jews and their fellow Amorites is false. I asked some of  my fellow Ọmọ Oodua 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 Ọmọ Oodua people are of their mother tongue. Don’t get me wrong, even though I am an Ọmọ Oodua my grasp of the language is still poor but my appreciation seems higher that that of many fluent speakers. Going by the way the Ọmọ Oodua, in comparison with the biblical Israelites, name their children prophetically e.g. Moshe/Moses, Apata/Peter, etc., 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 Ọmọ Oodua.

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 Saturday 28th 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 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 Aku language and customs.

The Odu here refers not just to the Odu Ifa, but the ordinances (derived from the word odu) by which mankind must abide. There are 16 primary Odu and 24 secondary Odu all containing Olodumare’s’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 a chain called Ọpẹlẹ or kolanuts, and Ela who is Ifa responds with the unique Odu configuration which contains the message for the client.

SuggestedSpeculative deeper translation: If the Odu represent creation, Daodu would mean ‘founder of the world’ or ‘He who founded the world,’ thus proving that Ela 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 having 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.

Orisha Daodu

In the history of the Ọmọ Oodua there once reigned an Oba (royal father/father of the people) named Aganju, but whose name from birth, according to twisted biblical information, was and is Daodu (erroneously called David). The use of Daodu as a name as suggested by the bible compilers is quite strange, unless it was Ifa’s revelation as his name from heaven during his Ẹsẹn’taye or Itefa ceremonies. If true, that name may have been what the Aku 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 his nation the Ẹgbẹ Ọmọ Oodua (nation of Oduduwa’a heirs; 1 Chronicles 28:4; Ezekiel 34:23-24, 37:24-25).

Prime Daodu

A closer look at the Aku way of life including customs and traditions reveals that it is patterned after heaven (Matthew 6:10). Orisha Daodu is also seen as a forerunner of the Ọbatala a.k.a. Ẹla who is Ọmọ Osin (“Child of the Ruler” or Child of the prime venerate”) the prime Daodu of creation, which He did point out severally.

He is the only begotten son of God (John 1:18), Moremi’s (transliterated by Amorites to Mary, Maryam, Mariam and Miriam, Meri etc) firstborn son (Matthew 1:25), the Oba 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 divine 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 Ọmọ Oodua, but with pure perfection that can only be divine.

There are certain behavioural traits that can be seen in the lives of the Orisha and Prime Daodu. Prior to his sitting on the throne of the Ọmọ Oodua, Orisha 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 Prime 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 Prime Daodu has told us that he will give the keys of Daodu – perhaps his keys unless they refer to a role of Orisha Daodu, especially since the former referred to “Daodu” in the 3rd person – to those who overcome. This he can do because Olodumare 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). Perhaps 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 in accordance with that in heaven – Olodumare 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 Orisha 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 Prime Daodu to let her sons sit on His right and left in his kingdom. How did James, John, their mother, and the Ọmọ Oodua know about the Left and the Right? Could Prime Daodu have taught their fathers/ancestors? Orunmila who is Ibikeji Olodumare (Vice-Gerent of Olodumare) and Prophet of Ifa did give to and teach mankind Ifa where the Left and Right are mentioned.

Daodu and Ifa

Ifa is said to be Oloduamare’s message to man which was brought to earth, and according to Dr William Bascom, its divination aspect is based on 16 basic and 240 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.

Since the Saviour is the Prime Daodu and He was born as Oba to rule over all the Ọmọ Oodua and the world (John 18:33-37), Orisha Daodu who was born to rule and save the Ọmọ Oodua from enemies must have been associated with the use of Ifa as well.

Ifa in the Bible

Words like Ephod, Epha, and Epher are variant transliterations of Ifa. This linguistic similarity can be used to trace its use in biblical Israel.

  • 1 Samuel 23: 2, 4, 6, 9, 12. Orisha Daodu carried the ephod in his hand and used it by himself to inquire of Ẹla about 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.

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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, Orisha Daodu used the ephod by himself to inquire of Ẹla. 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.

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Figure 2: A babalawo performing d’ifa (divination) with the special ikin or palm nuts in his hand

  • 2 Samuel 6: 14; 1 Chronicles 15: 27. Orisha Daodu wore a linen ephod (leather and beaded options also available), most likely just as the Alawo (re-lexified to Levites) did and still do today, indicating that he was a full-fledged Babalawo.

Figure 3: [picture to be replaced soon]

  • Exodus 28:33-35. The Alawo had bells as part of their apparel which may have looked like the pictures below of some Ifa bells. (see also this image and another image)

Figure 4: Ifa bell

  • 1 Chronicles 25: 8; 26: 13-16. Lots were cast to determine and schedule the duties of the musicians and gatekeepers, probably using either the ikin or ọpẹlẹ which are perfectly suitable for obtaining yes or no answers from the Prime Daodu.

Figure 5: A babalawo using the ọpẹlẹ

Ifa and Christianity among the Aku

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 Ọmọ Oodua both in West Africa and in the Daispora need to seek the Olodumare with all our heart (not hearts) and soul (not souls), as one nation, before the Prime Daodu saves us as prophesied since the time of the founding of biblical Israel (Genesis 15; Deuteronomy 30:1-14; John 11:52). Seeking the Almighty this way would be comparable to the type of revival that occurred in the kingdom of Ifẹ Owodaye (Judah) when and where the Prime Daodu preached Ifa.

(I later understood the dream to mean that although I had good intentions I was unknowingly going in the wrong direction and preaching a fraud, but Olodumare helped me take time to perceive and not resist the true message, which is only Ifa. So far with this blog, I have dropped my initial unpolished stance and now preach only Ifa.)

However, the oyinbo religions like Christianity and Islam that have been sold to the Ọmọ Oodua by the oyinbo are for the purpose of slavery, exploitation and domination by the latter. The result is a sizeable portion of the populace that follows alien ways and blasphemes against Ifa. This is a brainwashing from thinking that fair skin and equates to white, good and lisght, 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 Ifa literary corpus.

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 Daodu’s people and all blacks. Those perpetuating this fraud, claiming that David means beloved include the Amorites that enslaved Oduduwa’s descendants for 400 years (Genesis 15), including the cuckoos who call themselves Jews (Revelations 2:9; 3:9) and took leading roles in this horror. The name David is one evidence of plagiarism of the Jews and fellow Amorites like the Indo-Europeans for the purpose of deceiving the whole world. As these Jews are not the original people their language which they call Hebrew or Modern Hebrew is is a poor fabrication from the original of which there are many words whose etymologies and translations are still unknown to them e.g. the name Aaron.

Daodu in Ọmọ Oodua king lists

Daodu is a very unique and special name that deserves special attention and study within the Akucommunity. As Daodu is hardly used by the Aku 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 the Ife king lists in place of Daodu and that the Ọmọ Oodua might have been calling him Daodu in recognition of his position as first among the Ọmọ Oodua – 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. He is however remembered in the Ọyọ division as Orisha Aganju.

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.