Falasha Jews of Ehugbo

Dear reader, refer to four preceding articles of SPIED on this tabloid as follows: ‘Last War Is ISIS Not North Korea’, ‘What Is In A Name’, ‘Zodiac Signs of Israel, and ‘Order of Hebrew Alphabet’ respectively published on January 12, 18 and February 3 and 10, 2019. Secondly, please note that the books of Moses were not written before Adam, yet Genesis told the story of creation. To get on with ‘Falasha Jews of Ehugbo’, it would appear that, in Ozizza-Elia-isha, a tender or bid at bet of pool, is part of the rite to manhood, of boys ‘umuena’. Umuena which dive as in scuba, into the deep, by the bank of Cross-river, to retrieve ‘oku’ or ‘njah’, a cloven-shaped sacred earthen-ware for taking of fire. Njah-oku, njoku, retrieved, as a supposed take of fire from the hearth of Mermaid, a process known as ‘ikpa-uri oku mbiri’ ie ‘Okurin-obiirin’, with the njoku of umuena, the ‘njah-umuena’. Ndjamena, near Lake-Chad, where the archetype was left behind, en-route the isle of Elia-Isha, by Isha-char. Elia-Ishachar left Chad with momo, Imomo nwa ne-oriete, ‘nweriete’, his younger brother, of Zebulun. ‘Zebu-nonu-ne-oriete’, a metaphor for Zebu-cattle, eaten by tender-men of Zebulun, the sons of ‘Ne-oriete’, a sobriquet for Leah, their mother, said to be tender-eyed. Tender ie a Bid at bet.

Bid of ‘Aru-nsi’ ie a fart at stool. Aru-Nsi-bid, a colloquial reference to the coming to stool as in Exo1:16, of Hebrew women, midwifed by Egyptians. Gen29: 7, Dt 28:54-56, Gen33:13. ‘ Ndi AruNsibid’, ie the people of Nsibid, arrived the Isle of Elishah, the Elia-Isha-char. Ishachar, who was said in Gen49:14, to be ‘a strong ass couching between two burdens...’, a reference to ‘ima-okali’ as ‘ewa’, ie a knowing, of what the day holds, at day-break in wrestling known as ‘mgba’rewa. Ewa amari as okali, Calendar of Ages the agenda to know as a chart of days in number, by the children of Ishachar said to have understanding of the timing of Israeli-agenda Psm90: 12, 2Chro12:32.

From the Isles of Elishah Ezek27:7, Elia-isha-char, moved on to Ehugbo, a jungle that was to be mingled by Hebrews and kayamen, the ‘oha-odu’ and the aborigins of which were a people of yaw ie Ur. Yaw-oriauba-Ehoma, ie yaw that ask for an offering of fish, at ‘Ehoma’, a fishing festival they are forbidden to participate. Yaw oria uba, Yoruba, whose king is the Ooni, ‘Oni-itsha’, King of Isha. Isha of the course of ‘Ezeke in Abia’, ie ‘Ibu-Ezeke’-el, Ezekiel the king of Ozizza, called ‘Ezeaayi’. Isha a subject of Ooni, of yaw, the aborigins, planted ‘abor’, a palm-plantation at ‘Amaebor, in Ezi Uhere’, on the mountains of the Leopards ‘oba-ugwuagu’, a barn of yaw, Ur-ban of the ancients. With time the Egu began to covet Ishas’ vine-yard.

Moreover, Isha was a fisherman and a merchant, destined as in Dt33:19, to live by a river, an enchanted river across which his sons would perform Ndjamena rite and swim across as ‘ima-iyi-egwu na ntelite-isi-jii’, a euphemism for Elishas’ snapped axe-head to ask as njoku, a baptism of fire as it were and for his Passover known as ‘Ikeji’-hiover, ie manna, in the stead of ‘IkeJi-zor-us’ a foreshadow of his over-past, at the communion of his cross. ‘Ikeji’, a feast of the elia-isha-bath on sabath day.

The Egus, Ishas’ erstwhile host, known as ohaodu, were said to have tails like monkey and believed to have the power of curse ‘agum-onu’. They insisted that Isha would leave on the condition that his new settlement would be named ‘Ezi-Uhere’ in honour of Egu hospitality. With time the ‘I’ in Ezi prefix was to silence the ‘U’ in Uhere suffix, resulting in ‘Ezi-Ihere’ the place of shame, so to speak. Nevertheless Ishachar acceded and left with, his younger brother, of Zebulun, a descendant of momo, Uhere-Oko-oroo, who settled at agbo-nde-ihere-okoro, ie the south of nde-ihere-okoro as it is known till this day, while ‘Elu’, the north, was taken up by Isha and Ekpo-Ishachar his brother of the tribe of Ishachar Ekpo, who was so nicknamed for his merchandise along the coast of the cross-river and bight of Biafra. Isha, was to leave Ekpo there, for much rivalry, and moved over to the surburbs of ugwuegu at Imama, leaving Ekpo at Elu Ezi-Ihere.

There Ekpo continued to leverage on his proximity to the Cross-river for commerce and the rite of ndjamena, and ‘ima-iyiegwu’, egwuiyi amara as a spear of ‘ogboro’ to pierce the side of mast-Ur Gen28:12, an effigy of Christ the rock, which were the traditional rites of passage to adult-hood or initiation of boys ‘umuena’ into man, hood of Joshuas’ second circumcision ‘ndogo’ Jn19:34. Boys that thereby become men, fit to enter ulogo as ikpu-ulogo, a euphemism for entrance of the temple Dt23:1, Jn5: 8 and 14. Ulogo, the logo or emblem of Judah, his blame for the divine cup of Joseph in the mouth of Benjamins’ sack of corn, known as Iko-onu-oka in bush of Joseph, known as ‘ohiaisi-jii’, an initiation ‘ubu’ nde He-buru. Initiation into ‘Ogo-cult and perimeter of the shrine which manna daa naya’, as dusk to dawn curfew for fall of Manna, that fell as Ofala. Ofalafels of Isha, Ofalaisha, Falasha, a jewish feast of Oni-itsha, the lost sheep of the house of Israel, gone astray on his way back to Ur, the yaw-barns.

Ofala known by the Isha-ozizza, as iko-onu-oka, the cup in mouth of sack of corn to grind in prison as price-sons to enter Ulogo, Shebas’-verandaPo-tent, by men in en-trance of the door of ntutu-ekwe, a regiment of the Reginas of rome, romance soldiers, ‘nde-uruikpo’, a metaphor for the cup of abomination and filthiness ‘iko-akwukwa’, an adultery Mkk5:19, Judg16:21, Iko, a festival, of nde-Ehugbo, the land of yaw. Isha-char not only came with the calendar ‘okali’ and calculation ‘arum-ogu’, he also brought along with him, Jacobs’ sack-cloth of Amu, his ‘okpaa-etere’ after wrestling ‘mgba’as his halt on thigh across penuel at ‘Eli’ sunrise. Sunrise for the dial of ahaz, ‘ihazi’ or‘igor-anyanwu’, of okpaa-enwudere as in a hold of Jacob, on the heel of Isau, the fall guy. Elia-isha, Elisha, was one of the first men, ever to see chariot of van-ish. He began to make ‘Elia-sha-car-avan’, ox-drawn-carts of van, with which his descendants left the middle-east, driven by Ozizza ie Uzza and Ahio, and got up to Chad but could not ply the jungles of Ehugbo. Judg 16:21, 1 Chro13:7, 1kg20:9