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map of towns and villages in imo state nigeriamap of places in imo state nigeria


Our grandfathers named everything around them after Christ, after His Crucifixion, the names are borne to this day.All the towns of the Decapolis still bear the names they had from the time of Christ Jesus, even though incorrectly spelt in English.Below is names of towns and places in igboland today, which the current generation, do not know why such places bear the name it have till date:


1. URATTA: The town Uratta (Igbo language: ‘Uru ụta’ meaning ‘sorrowful wrongdoings’) for not preventing the killing of Christ Jesus;

2. EGBU: the town Egbu (Igbo language: E gbuo, meaning ‘kill Him’), took responsibility for shouting ‘Kill Him, kill Him’; the town

3.Awaka (Igbo language: A waa aka meaning ‘piercing His hands with nails’) took responsibility for shouting that Jesus be put on the Cross and pierced;

FURTHERMORE, the four villages in Owerri nchi-ise would derive their names from their roles in the Crucifixion of Christ, except His own village Amawọm (Igbo language: Ama owe m, meaning ‘the settlement of my leader – King David’); the others were:


4 Ụmụ ọrọrọ njọ (Igbo language: Ụmụ rọrọ njọ, meaning ‘those that conceived this transgression’);

5.. Ụmụ oyima (Igbo language: Ụmụ e nye ama, meaning ‘those who provided the information of where He was’;

6. Ụmụ eche (Igbo language: Ụmụ e che, meaning ‘those who were placed on guard’); Ụmụ ọdụ (Igbo language: Ụmụ ọdụ, meaning ‘those that offered the advice’).

Other names of villages and towns around Owerri are also related to their religious significance even before the time of Christ Jesus. The name:

7. Emekuku : (Igbo language: E mekọọ ukwu, meaning ‘the place of meeting in large numbers’), referring to the Temple site for the Holy Mass (Igbo language: agba, meaning ‘meeting’), located in the area of the present Mount Carmel Church, Emekuku. Theplace was called Mount Carmel (Hebrew: Har HaKarmel; lit. God’s vineyard; Igbo language: ọha arịọ Iho akara Ọma Elu, meaning ‘the people pleaded their narrations at the Temple of the Most High’; Greek: kármēlos; Igbo language: akara Ọma Elu Ose, meaning ‘narration at the Temple of God Most High’). The reference to Mount—ọha a rịa, meaning ‘the people climbed’—was a mistransliteration. Similarly, Mount Zion (Igbo language: Ọma a na-eto e zuo ọnụ, meaning 'Temple where we praise together'; Hebrew: Har Tsiyyon; Igbo language: ọha rịọ atụ, si Ya, Ya a nụ, meaning ‘if the people plead for advice from God, God will hear them’), in the words of Christ Jesus in [Matthew 18:20]: ‘For where two or three are gathered in my name, I am there among them.’


It was in this place of meeting at E mekọọ ukwu called (EMEKUKU)today in imo state, that John the Baptist (Hebrew: ,יוחנן המטביל Yoḥanan ha-mmaṭbil, Igbo language: ya ohu Nna, Iho ma, a maa atụ ebe elu, meaning ‘he is the servant of the Father, the Divine Light knows, and gave as an example in the heavenly place’; Arabic: یوحنا المعمدان Yuhanna Al-Ma’madan; Igbo language: Ya ohu Nna Elu ma, ị ma e du naa, meaning ‘he is the servant the Father Most High knows, that knows to lead to salvation’) preached the message of Repentance’. The theme of the message to the Igbo Jews was:


8. IHITTA OGADA: ihi ete, e ti, a ga-ada, meaning ‘because of grave sin there was shouting, about a fall (from Grace of God)’. The message would become the name of the village where the message was delivered, incorrectly called to this day, Ihitta ọgada, (Igbo language: ihi ete, e ti, a ga-ada, meaning ‘because of grave sin, there was shouting about a fall (from grace of God)’). The area is called ihitta ọha (Igbo language: ihi ete, e ti ọha, meaning ‘because of grave sin, the people were shouted at’). Here the southern wall of the City of Jerusalem passes through a village called

9. OWALLA: Ọwalla (Igbo language: ọwa ala, meaning ‘southern wall’) to meet the northern wall at the village called

10. OWAELU: Ọwaelu (Igbo language: ọwa elu, meaning ‘the northern wall’).


11: OKPALLA: The eastern wall runs from Ọkpala (Igbo language: ọkpa ala, meaning ‘eastern border’, the  word ọkpa meaning cock crows at sunrise in the east) to Ọfọrọla (Igbo language: o fee oro ala meaning ‘western border’, the words - o fee oro meaning ‘when it gets to sundown in the west, whenthe kids play (oro)’). These four cardinal boundaries of the city wall of Jerusalem maintain their names as towns to this day. The caravans stopped at a nearby place incorrectly called Nkwo Emeke (Igbo language: nkwo e mee, e kee, meaning, ‘baptism that when performed, regenerates’), a direct.


12. OKITANKWO: Those that received John’s message repented and were baptized at a location on river Okitankwo (Igbo langauge: akụ otu nkwọ, meaning ‘near the riverside of baptism’) that flows by in Ihitta ọgada and Emekuku. However, the reference to this river in the Bible as the Jordan is due to the fact that it drains into the Niger delta, same as River Niger (Egyptian: N-G-R; Igbo language: Nga Orie, meaning ‘the place of God’; Niger area - Nigeria; Nigger; Igbo language: Nga Ọgọ ọra, meaning ‘the place of the people of the Divine Mercy God’).


13.UZOAGBA: Travellers came from far and wide through the villages called Ụzọagba (Igbo language: ụzọ agba, meaning ‘the way to the place of meeting’) for the baptism of John. Most of the people coming from Northern Israel in Igbo land used this place as
camping sites awaiting to be baptized by John. The latter geography is correct and 9 km from Owerri.
In contrast, the Baptismal site called Qasr el Yahud in the wilderness of Jordan River Valley is about 44 km (27 miles) from present-day Jerusalem.

About John the Baptist [Luke 3:4], as it is written in the book of the words of the prophet Isaiah, ‘The voice of the one crying out in the wilderness: Prepare the way of the Lord, make his paths straight.’ If John the Baptist was crying out in the wilderness (Igbo language: ịkpa meaning ‘wilderness or wasteland’), who was there to hear him? However, in Igbo language, if a person wanders about, he is also called onye ịkpa, the latter was the word intended to mean that John the Baptist wandered about saying, ‘Prepare the way of the Lord, make his paths straight’, and not that he was in the wilderness calling on people to repent. Moreover, John the Baptist could not have baptized people in the desert without water! He baptized at River Okitankwo which flows into the Niger delta called Jordan River.


‘Jordan’ has Igbo etymology. The Children of Israel would go across the River
Niger (at the Confluence with River Benue), which is the same river referred to in the Bible as Jordan River (Hebrew: נהר הירדן Nehar haYarden, to go down; Igbo language: ọ nahara ihi iyi ị rịda enu, meaning, ‘he stopped the heap of water from flowing from the top’, referring to the miracle that Joshua performed by causing the Jordan River to part for the Children of Israel to pass).


The Igbo words iyi ị rịda enu were written as y-r-d-n and later J-o-r-d-a-n.
Jesus was baptized at Emekuku at River Okitankwo (Igbo langauge: akụ otu nkwọ, meaning ‘near the riverside of baptism’), a tributary of the Niger delta called River Jordan in the Bible near Mount Carmel Church. It would be around Emekuku that Jesus would have as the central place for His ministry. It was in this place that many would be brought to Him for healing usually cited as Capernaum (Hebrew: Kfar Nahum, ‘Nahum’s village’; Igbo language: e kufere n’ihu Ọma, meaning ‘were carried to the front of the Temple’; Capernaum; kpọruo n’Ọma, meaning ‘brought to the Temple’), as in [Mark 1:21–23]: They went to Capernaum; and when the Sabbath came, he entered the synagogue and taught.22 They were astounded at his teaching, for he taught them as one having
authority, and not as the scribes.23 Just then there was in their synagogue a man with an unclean spirit. The act of healing by Jesus Christ was usually associated with Capernaum, not because it was a real village, but for the fact that it described in Igbo language the place where the sick were brought to Him for healing at the Temple. [Luke 7:1–2]: He entered Capernaum.2 A centurion there had a slave whom he valued highly, and who was ill and close to death. [Mark 2:1,3]:

When he returned to Capernaum after some days, it was reported that he was at home.3 Then some people came, bringing to him a paralysed man, carried by four of them. This mistransliterated name Capernaum is the Temple at Emekuku which is a City by the Sea of Galilee, called River Okitankwo (Igbo langauge: akụ otu nkwọ, meaning ‘near the riverside of baptism’), because it goes around the Decapolis (ten cities) of Galilee (Hebrew: גָּלִיל ; Igbo language: ogo li elu, meaning ‘villages or district on heights’) and drains into the Niger-delta to the sea. In Israel, from modern-day Nazareth to Capernaum is 64 km
(40 miles). That is from his home town to workplace! In Igbo land, the distance from Naze to Emekuku is only 7 miles!
There are other illusive places associated with the Temple practices of physical cleansing with water before entering, for example, Beth-zatha or Bethsaida (Greek: Βηθσαϊδά, meaning ‘house or place of Divine Mercy or ‘flowing water’; Igbo language: ebe otu ọha a sa ide, meaning ‘the place at the riverside reserved for washing off mud’) is not a village or town. According to Jewish Igbo practice of cleansing, a place is reserved for washing off dirt before you proceed into the temple. It was considered a place of ‘miraculous waters’ close to the Temple at Mount Carmel Emekuku, because it was the same water of baptism (Greek: baptisma; Igbo language: e bupu ete ọsa Ọma, meaning ‘to take away the grave sins of the masses at the Temple’) of Jesus Christ by John the Baptist.

At the start of the ministry of Jesus Christ, those called did not understand in-depth that this was not just about their present earthly state but for the eternal kingdom, [Mark 10:35]: James and John, the sons of Zebedee, came forward, to him and said to him, ‘Teacher, we want you to do for us whatever we ask of you.’ [Mark 10:37]: And they said to him, ‘Grant us to sit, one at your right hand and one at your left, in your glory.’ The presumed name Zebedee (Igbo language: ụzọ ebe a dị, meaning
‘scramble for position to stay’) was the theme of His reproach of the Apostles (Igbo language: apa Ose a tụalị, meaning, ‘the converters of unbelievers in Almighty God’), while the name John (Igbo language: ‘jụọ Iho enu’, meaning ‘ask the Divine Light from above’) was formed from the question posed by the mother of John, and the name James (Igbo language: ‘jụma Ose’ meaning ‘ask the Almighty God’) was His response.

The critics of Jesus kept casting doubts about His ministry, saying that [Luke 11:15], ‘He casts out demons by Beelzebub, the ruler of the demons’; Beelzebul (Igbo language: bụ alụ eze ebe ala, meaning ‘He is the evil from the king of the underworld’). However, He was casting out demons (Greek: daimon; Igbo language: daa ama enu, meaning ‘fell from the heavenly settlement’) and bringing peace to many.

CULLED: from, igbo mediators of yahweh culture

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