Nawa o, ok

Yoruba is sweet

The Yoruba language is so sexy to me lol

I came to check,TINUBU but I no see am

Wow. Nice article

All these Yoruba students dem

Naturalgbola:
now, this is enlightening.

Must you quote the entire body of the thread?

Ifa dahun sí....(Ifa oracle has answered us or prayer to Ifa has been answered) shorten to Fadahunsi

Following...

Not true

ibkayee:
The Yoruba language is so sexy to me lol

lol
This is another angle entirely

Op, honestly, I like ur enlightening post.
It's coming when I have just gotten a good friend that is stretching me in Yoruba.
Thanks for the post.

Napata77:


Re is RA, the Egyptian God of Creation, who was also known as Re.

Orisha is also linked to Horus-at, the full name of the Egyptian Son of God, Horus.

The Yoruba have clear links to ancient Egypt, and their ancestors were among those that built the pyramids.


Ra (/rɑː/; romanized: rʿ) or Re (/reɪ/; Coptic: romanized: Rē) was the ancient Egyptian deity of the sun. By the Fifth Dynasty, in the 25th and 24th centuries BC, he had become one of the most important gods in ancient Egyptian religion, identified primarily with the noon-day sun. Ra ruled in all parts of the created world: the sky, the earth, and the underworld. He was the god of the sun, order, kings and the sky.

Ra was portrayed as a falcon and shared characteristics with the sky-god Horus. At times the two deities were merged as Ra-Horakhty, "Ra, who is Horus of the Two Horizons". In the New Kingdom, when the god Amun rose to prominence he was fused with Ra as Amun-Ra.

https://en.wikipedia.org/wiki/Ra

The Yoruba have ZERO link to Egypt.
There is no basis whatsoever for that.At any rate who are "The Yoruba" and when did they start using that name for the first time? If you knew the answer to that you would not even suggest any connection to Egypt
The Yoruba worldview is that human existence started in Ile-Ife.........no Egypt connection

because people dat suppose to bear such name... has rebrand those names to sumtin else...


Adeola... calling hersef HardeyHorlar on facebook

SMH

RestructureNig4:
What does Afonja mean

A warrior from Ilorin that invited strangers to fight against his own people. Eventually, he lost his land to the strangers

RestructureNig4:

What is the meaning of Afonja itself

War Lord

Ramotu, Yemisi, Olanutu, Olaniyi all these names were stolen from Igbo language.

QED

My favourites unique Yoruba names :

Owonikoko

Arowojobe.

Nice one bro. We need more of this, so that the ones who are not enlightened wont lose their cultural heritage.

duro4chang:

There are many Yorùbá names whose meanings are now lost due to the fact that the words forming their roots are no longer in use.
For instance, ask the young Master Ọlọ́pàádé the meaning of his name and he will probably tell you that his name means “the policeman has come“. Ask Mr. Ọlọ́paádé, his father, and he would probably tell you it means “the owner of the staff has come“. The two of them would be wrong as Ọlọ́pàádé actually means “the Ọpa (re|re) devotee has come“. The same goes for all other Ọpa names like Opadotun. Those names show that the ancestors of the bearers of the names were worshippers or devotees of the Ọpa Cult otherwise called Awo Ọpa, one of the religious cults or secret societies proscribed by the British in colonial days.

Or imagine another scenario: Pastor Ọbáfẹ́mi (re|mi|mi|re), the pastor of a Pentecostal church, is asking Deacon Ògúnyẹmí to change his name because he believes that the name of the deacon is associated with Ògún, an idol (so-called), without realizing that his own name is also idolatrous in its origin.

Even Professor Wọlé Ṣóyínká in his book “The Man Died” gave the meaning of his surname Ṣóyínká to be “surrounded by wizards“. This is far from being the case. Names like Soyinka, Sonuga etc. do not derive from “Oṣó“(wizard) but rather they derive from Òrìṣà-Oko, the Yorùbá deity of agriculture.
The name Ṣóyínká in full is Òrìṣàokoyínká which became shortened by a gradual declension to Ṣóókóyínká, Ṣóyímiká and finally to Ṣóyínká. It is the same for all the other “Ṣóó…” names.
If a whole Professor Ṣóyínká, a master of literature and language can be thus mistaken on the derivation and meaning of his own name, what about we lesser mortals. It is in order to put these various misconceptions right that I am publishing this little work via this medium.

This list is by no means exhaustive and others inputs are welcome so it can be in writing for generations yet unborn so that the knowledge of the meaning of our names will not die out.
Also, if you want to know the meaning of your Yorùbá name, you are welcome to ask.
Àgbà ò ní tán lórílẹ̀ (the elders’ wise counsel will never be scarce in our midst).

The “Okù” (re|do) names like Okusanya, Okusaga etc are not derived from “Òkú” (dò|mí), a dead person. They are derived from “Okù“, the Ijebu deity of wealth which corresponds to “Ajé“, the Ọ̀yọ́ Yorùbá deity of wealth. Thus, Okùsànyà means the deity of wealth has rewarded me for my sufferings and not dead person has rewarded me for my sufferings.

Ọrẹ̀ (re|do)names like Oresanya. They do not derive from Ọ̀rẹ́, (dò|mí), friend, but from Ọrẹ̀, (re|do), a deity. A phrase like “A kìí ọmọ Ọrẹ̀ bọ Ọrẹ̀” (you don’t use the child of Ọrẹ̀ to propitiate Ọrẹ̀) comes to mind.

Igbin names like Onigbinde etc do not derive from ìgbín (do|mi), snail, but rather from Igbin, (re|re), a drum beaten for the Òrìṣàálá or Ọbàtálá worship. The ancestors of people bearing these names were drummers for Òrìṣàálá worshippers.

Ọ̀pẹ̀ (do|do) names like Opetola do not derive from Ọ̀pẹ, (do|re), palm tree, but rather from Ọ̀pẹ̀, (do|do), an Ifá appellation.

Ọnà (re|do) Onasanya; these names are not derived from ọ̀nà (road) but they derive from Ọnà (craft). The name bearers of these names would be people who were craftsmen like sculptors etc in their origin.

Alalade (re|mi|do|do|mi) does not derive from àlá (do|mi), dream, but derives from Àlà (do|do), white, symbol of purity – the insignia of the Òrìṣàálá or Ọbàtálá deity and it means the owner of àlá has come, the Òrìṣàálá devotee has come and not the dreamer has come as many have supposed it means.

Elégbèdé does not derive from egbé (re|mí) – the supposed magical means of teleporting – and is not supposed to be pronounced as Elégbédé (re|mi|mi|mi) as Sunny Ade sang it in one of the records, on the Erelú of Lagos. The name is derived from ègbè (do|do) meaning support. Thus, the name is more properly pronounced as Elégbèédé (re|mi|do|mi|mi) – the defender, the one who will fight or support my cause has come.

Onipede (re|mi|do|mi|mi) does not derive from ìpẹ́ (do|mi) fish scales, but derives from ìpẹ̀ (do|do) – consolation. So, it should not be pronounced as Onípẹ̀dẹ́ (re|mi|do|mi) the owner of scales has come but rather as Onípẹ̀ẹ́dẹ́ (re|mi|do|mi|mi) – the consoler has come.

Baba (re|re) and Ọba (re|re) name such Babasanmi, Babafemi Obasanjo do not derive from father or king. They both derive their roots from Ṣọ̀npọ̀nná, the deity of small-pox, which used to be referred to in reverent tone in olden days as Baba so that he would not kill them. If you will recall, in olden times, the marks left on the faces of anyone who recovered from small-pox attack used to be referred to as Ila-Baba, that is father’s marks.
In Chief Olúṣẹ́gun Ọbásanjọ́’s book, My Watch, he gave us an insight into the origin of the names starting with Ọba. Such names are related to Ọbalúaiyé (also calledṢọ̀npọ̀nná), the deity of smallpox. So the Ọba in Ọbasanjọ́, and Ọbafẹ́mi, is derived from Ọbalúaiyé and not from king.
So, Pastor Ọbafẹ́mi, in the hypothetical case mentioned above would do well to remove the log in his own eyes first by changing his own name first before insisting that Deacon Ògúnyẹmí should change his name.

Oloko (re|mi|do) does not derive from the word ọkọ̀ (re|do) – lorry or canoe and it does not mean the owner of a lorry or the owner of canoe, but it derives from the word ọ̀kọ̀ (do|do) – spear, and it means the owner, master or lord of the spear. It is a war title which has become a name. It is the title borne by the group of warriors whose chosen weapons of warfare is the spare.

Adekogbe (re|mi|do|mi) does not mean the crown rejects excreta as the word ìgbẹ́ (do|mi) in the name does not mean excreta; rather it means a bush or a light forest. The name means the crown rejects the bush, that is to say a prince shouldn’t be involved in manual labour or farming activities. Adékọ̀gbẹ́ is a name much favoured by the Ìjẹ̀bú, as they are of all Yorùbá tribes a tribe that is more averse to farm work or manual labour than any of the other Yorùbá tribes. They prefer to trade instead.

Adé (re|mi) names like Adeboye Adebayo, Adebola are not derived from Adé (crown) but rather they are derived from the verb dé which means to come. Adébóyè means he who came at a time when chieftaincy has just entered into the family. Adébáyọ̀ means he who comes to meet when a thing of joy has just come into the family and Adébọ́lá means he who comes to meet when wealth has just come into the family.

Apart from the misconstrued names, there are other names whose meanings are now recondite as many people no longer know what the names mean.
Sadare, Sadela etc, these names derive from the Òrìṣàálá otherwise called Ọbàtálá deity. Ṣàdáre is an hyphenated form of Òrìṣàdáre. The word Orisha whenever used alone invariably refers to Ọbàtálá otherwise called Òrìṣànlá. So, those names are names of people named after the Òrìṣàálá deity. Ṣàdáre then would mean Ọbàtálá has vindicated (me). Ṣàdẹ̀kó would mean that an Ọbàtálá worshipper has arrived at Èkó (Lagos). Ṣàdẹ̀là would mean Ọbàtálá has arrived into wealth.
Akeredolu (re|mi|mi|re|mi) means he who reduces himself in order to become a king. He who humbles himself to become a king like the title of that play “She Stoops To Conquer” by Oliver Goldsmith.
Adewuyiì (re|mi|re|do) means the crown grows honour, that is, the crown produces honour.
Olofa (re|mi|do) means the owner of arrows or the master or lord of arrows. It is another war title that has become a name and it is the title given to those whose weapons of war in battle is the bow and arrow, that is archers.

Alokolaro (re|mi|re|mi|do|mi) means he who has a large farm and also has a cooperative society to assist him to do the farm work. Aarọ́ is a cooperative system among the Yorùbá whereby the members agree to work jointly in the farm of each member of the group in turn until they have finished the farm-work of all the members.

Olowe (re|mi|do) means he who has an ọ̀wẹ̀ (do|do) cooperative group. Ọ̀wẹ̀ is another type of cooperative society whereby the members assist each other to work in the farm of each other. Olowe is thus somebody who has a large number of people at his beck and call whom he can call upon to assist him any time in his farm or other work

Apara (re|re|re) is short for Apara-ogun-bí–ẹní-palé (re|re|re|re|re|mi|re|mi|re|mi) implies he who sets war at naught. It means literally somebody who gets ready for war as easily as other people get ready for home affairs.

Okoya (re|mi|re) means the hoe has torn into pieces. It is an Àbíkú name. It implies an imploration to the Àbíkú not to die again as the hoe for burial has torn into pieces.

Ọkọ́ṣẹ́ means the hoe has broken, same as Ọkọ́ya.

Popoola (mi|mi|re|mi) means the avenue of Honour or nobility. Pópó (mi|mi) means a broad street or avenue, Ọlá means honour or nobility.

Adesiyan (re|mi|re|re) means the crown is good.

Adelabu (re|mi|mi) means the crown has passed through the deep (the sea).

Banmeke (mi|re|mi|mi) means hold or sustain the rafter of the house with me. Ẹkẹ (re|re) is the underlying structure upon which the leaves used to roof the house was be placed. It served the purpose now served by the rafter as forming the superstructure of the roof. It thus a very important part of the house or family.

Falade (mi|re|mi) means the god of divination has intermingled with royalty, probably a name given to a child who was born of an Ifá priesthood parent and a royal parent, like the mother of the first

Olowu (re|mi|re) who being a princess married his father’s priest.

Oláníyan (re|mi|mi|re) means nobility has swagger, that is to say noble people have a special way in which they carry themselves.

Adeleke or Délékè (re|mi|mi|do) means he who comes to become a very important part of the house. Eke (the rafter) being the superstructure of the roof. The Adé there is not crown but is from the verb dé meaning to come or arrive.

Oluwusi (re|mi|do|do) means kingship has increased.
Adebosin (re|mi|mi|do) means he that came to meet kingship.
Osinbajo (re|do|mi|do|do) – Ọṣìn-bọ̀-làjò – means the king has returned from a journey. Ọṣìn (re|do) means king. Bọ̀ means to come back from àjò (do|do) which means a journey.
Asaju or Aṣíwájú (re|re|mi|mi) means the leader of the van. It is the war title of the chief of the unit that fights at the head of the army.
Seriki derived from the Hausa word for king Sarkin. He is the head of all the junior war chiefs.
Sarumi (do|do|mi) is another war title given to the head of the Cavalry, that is the unit of the army that fight with horses or on horseback.
Aláásà (re|mi|mi|do) is a war title that has now become a name. It does not refer to aasa tobacco, but to asà (re|do) the shield. Aláásà means the owner or lord of the shield, that is the shield bearer, perhaps of the king.

Sadipe or. Òrìṣàdípẹ̀. The deity (Obatala) has used this one (the newly born baby) to console by using him to replace a loss recently suffered by the family.

Sonibare (mi|re|mi|mi) – Ṣọ́-ẹni-tí–ò-nbá-ṣe-ọ̀rẹ́ – means be careful in choosing whom you allow to get close to you.

Eesuola (do|mi|mi|re|mi) means the pool that is the reservoir of honour or nobility.

Bangbegbin (mi|re|mi|do) means assist me to carry the Igbin. It is a name borne by drummers for Orisala worship. (Igbin is the drum beaten in the worship of Òrìṣàálá/Ọbàtálá deity).

Tẹ̀là (Tẹ̀llà) (do|do) – Tẹ̀ẹ́-kó-là (do|mi|mi|do) – is a name borne only by Ọ̀yọ́ princes and it means bend or bow in order to become wealthy.

Oladoyinbo (re|mi|do|do|mi) – Ọlá-da-iyì-bòó – means Honour surrounds him.

Olasope (re|mi|re|mi) means honour has emerged completely.

Kotoye (do|mi|mi) is short for Kò-tó-yẹ́-sí (do|mi|mi|mi), which means not worthy of being honoured, a name given to a child believed to be an Àbíkú because the Yorùbá believe that such a child if shown any love or regard by being given sweet and affectionate names would go back to his group of bad children but if shown he is despised and of scant regard and is expected by his parents to die anytime, he would stay; because Abikus have a perverse tendency to do just the opposite of what you expect them to do. For that reason, they are given derogatory names like Kòtóyẹ́sí Ajá (dog) etc.
Bamgbose (mi|re|mi|mi) means assist me in carrying the Oṣe, that is Sango’s wand. It is a name given to children born by Ṣàngó
Copied

My name is Osundeko,can you tell me the meaning?

Olu317:
Ofcourse yes, you are right. The problem being encountered is the derogatory interpretation of Yoruba names and lack of us not knowing our names are associated with Orisa.

The Christians misinformation on naming is a major setback and from Islamic angle even to an extent Yoruba Muslims bear Islamic name which ends up as prefix slavish name which is a taboo fromYoruba traditional doctrine but are often accepted by muslims. You hear people attached Abdul as a prefix before other names with joy but the meaning is Slave or servitude or one who is owned and in total submission to his owner.

In Yoruba religious perspective or system, Yorubas are all sons and daughters to Orúnmìílà/Ẹlà,,who is also known as Olúwa etc (ibikéjì Elédùmárè-the other face of Elédùmárè).

On the angle of not having firm grip on Yoruba names and its meaning, then it will always be orientation and reorientation for people to have grip on their history and original meaning of their names without watery translation.

When all of us start sending our kids to obodo oyinbo to start learning western culture, we gradually wash away our own roots and tradition. Even our school system and everything we do in Nigeria isn't indigenous anymore. Our preference tilts towards western life, western religion, foreign gods, foreign governance style etc. All these contribute massively to culture eradication.

What is wrong if for example school uniform is made of Ankara or Adire

The very first form of civilization is cultural identity. And I'm sorry to say, we've lost it. All we are doing now is patching up.

Very nice and i am proud to be Yorùbá..Pls what is the meaning of Adisa Ishola?

How bout Balogun?

Clinton14:



My name is Osundeko,can you tell me the meaning?

With respect Sir/Ma, If you bear a name and you don't know the meaning, then something is fundamentally wrong with our culture!

Your explanation about "Ade" is very correct. Thanks